tamil saiva siddhantam

8/13/2019 Tamil Saiva Siddhantam

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Bindu

Explanation of chart. These words are technical terms. The Supreme isendowed with three powers or Saktis: Iccha, Jnana and Kriya = Will,

KnowledgeandAction. Fire is Will; Moon is Knowledge; Sun is Action.


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Let me gie !ou an example.Earth is the epitome of patience; likewise Fire is"ill.

"hen !ou go past the explanation of the chart !ou will find information on#indu.

Spelling mistakes:

$a!santi% read as $as!anti. Sadah!am% read as Sadak!am

&otes on the flow chart: From &irguna Sia originate the three #indus:#rahma #indu, 'ishnu #indu, and (udra #indu. )arana #indu *+ausal #indugies rise to )ar!a #indu *Effector #indu, which gies rise to &ada whichagain gies rise to #i-a.

The three #indus are the sun *(ai, Moon *+handra, and Fire *gni. Fire

and Moon are in the Sun which is mixed or Misra #indu, also known as$aramasia and )amakala, the latter is a triangle representing /iine /esireand the root of all mantras. Moon 00Soma, +handra00 is Sia #indu and alsoSita #indu *"hite #indu. Fire is Sakti #indu and also Sona #indu *(ed#indu. Sun is a mixture of 1oth. Fire is Will; Moon is Knowledge; Sun isAction*Iccha, Jnanaand Kriya. Sita #indu or "hite #indu on its descentto material leel 1ecomes semen. Sona #indu *(ed #indu to Menstrual fluid.

Sun = Misra Bindu = Paramasiva = ParaSiva = KAma!ala. MisraBindu is Sa!ti "attva when Sa!ti is dominant and Siva when Siva isdominant# it is thus Sa!ti and Sa!timan. In this cou$led %orm it is

&Amala '($A and thus Sun is Samasti )Aggregate or "otality*. Suncontains Moon and +ire = "riBindu. ere Sun, Moon and +ire )Solar,-unar and +ire Mandala* do not re%er to heavenly o/ects ut tocreative "rinity.

Moon = Siva Bindu = Sita Bindu In material $lane, Sita Binduecomes Semen.

+ire = Sa!ti Bindu = Sona Bindu. In material $lane Sona Binduecomes Menstrual +luid.

(nion o% Siva and Sa!ti is Mithuna# the thrill is 0ada# the $roduct isMaha Bindu, which ecomes three Bindus, also !nown as KAma!ala.

KriyaSa!ti)Action* is the origin and re$ository o% Sada and Artha)sound and meaning Sada Brahman or Sound Brahman or -ogos*.Bindu cascades down into -ords o% "attvas in the $rocess o%di%%erentiation )Suddha "attvas* and "attvas o% Mind and Matter)SuddhaAsuddha, Asuddha "attvas*. Samhu, the $residing deity o%A/na 1ha!ra, is res$onsile in the creation o% Sa!ti, Sadasiva, Isa,Brahma, 2ishnu, 'udra.

Bindu Sa!ti-ight 3nergy


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&ada and #indu are two saktis *power. &aada *&ada is sound and #indu isdot, or point. Strictl! speaking, #indu is a +ircle with 'oid inside002. Theconfining +ircle is Sakti, while the 'oid is Sia. Think of #indu as Singularit!with no dimension, from which eer!thing proceeds. &ada and #indu are theprogenitors of Tattas, the 1uilding 1locks of the unierse. Supreme

+onsciousness diides itself into su1-ect and o1-ect in time and space.00"oodroffe. Sakti diides again into #indu, &ada and #i-a. #indu is Sia and#i-a is Sakti. &ada is the relationship 1etween the two. &ada is action and#indu is static; &ada is white and #indu is red. Skanda $urana sa!s thatSia0Sadasia is of the nature of &ada *diine sound sitting in krap3thik*$edestal of the letter and Fie0letter Mantra Namasivaya. $arasia and$arsakti, ontologicall! superior to &ada and #indu, are Soundless andmotionless *&iSa1da and &iSpanda. Sa1da % sound. Spanda % contractionand expansion, i1ration, motion. &ada transforms into #indu which is3sara Tatta, the origin of the worlds. #indu4s a1ode is Sat!aloka, whicha1ides in the pericarp of the thousand0petalled Lotus, Sahasrara +hakra in

the highest cere1ral +enter, according to "oodroffe. The #indu should 1eworshipped *like a grain of gram, which are the two cot!ledons andrepresent the insepara1le Sia and Sakti.

Explanation. 5ou need three things to do an!thing in this world: )nowledge,"ill and ction. Sia is )nowledge, which alone 1! itself does not sere an!purpose. Sia is Static. "ill and ction are necessar! to go forward. Sakti isthe d!namic power of Sia. She is ction; She is the powerhouse. She is the

Mother * and 1egets 1eings and unierse. Sia is the Father* .2ne sources tells $ara1indu diides into two parts; the right is #indu, Male,$urusa or 6am and the left is 'isarga, Female, $rakrti or sah. Together6amsah Mantra is the union of $rakrti and $urusa and the unierse is also6amsah. $ara1indu is Sia0 Sakti. /oes it not remind !ou of rdhanarisara,androg!nous Sia; left half of the 1od! is Sakti and the right half is Sia. Seethe image 1elow7


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$rapa8ca0sara sa!s: 9She whose name is Tatta is +inmatra: when 1!proximit! to the Light she wishes to create, She 1ecomes massie*hani1h!a and assumes the form of #indu. Then in time She diides6erself in two: the one on the right is #indu and that on the left side is'isarga. The right and the left are respectiel! distinguished as male andfemale. 6am is the #indu, and Sah is 'isarga; #indu is $urusa,and 'isarga

is $rakrti ; 6amsah. is the union of $rakrti and $urusa, who perade the


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nataratma, uru, 6amsah and $arama Sia are all the same. $arama Siais seated on 6amsa $ita, which is Mantrama!a. The uru0Sia is in the "hiteLotus of a thousand petals00Sahasrara +hakra, within which is a triangleenclosing two #indus making the 'isarga. There in the empt! oid is $aramaSia. #indu is the circle 2, the oid is the #rahmapada or space within

#indu.

"oodroffe *=>?@0=AB? sa!s, 9the unierse is withdrawn into the Sakti whichpro-ected it. 3t collapses, so to speak, into a mathematical point without an!magnitude whateer. That is the Sia0#indu, which is again withdrawn intoSia0Sakti0Tatta which produced it. The Serpent Power page 34-35. Thisreminds of Singularit! in the #lack 6ole.

There are three saktis of Sia: 3ccha, Cnana and )ri!a. 3ccha Sakti gae riseto Ma!a which in union with #indu gae rise to three Ma!as or ma-or Tattas:Suddha, Suddha0suddha and suddha Ma!as.This is the Ma0)aara mode of

#indu, where diersit! finds expression. *


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generall! means 9part.9 B? Tattas, categories, products or 1uilding 1lockscame out of Supreme #indu. Some were $ure products, some were 3mpureproducts and some were half $ure and half 3mpure:Suddha Tattas, suddhaTattas and Suddha0suddha Tattas.

More on &ada: &ada encompasses Sama!a, Sam1andha, )so1haka,)so1h!a, all resulting in Srstihetu. Sama!a is coming together,Sam1andha is the connection, )so1haka is the exciter or inductor, and)so1h!a is that which is excited.

&ada is the exciter *)so1haka and also the excited *)so1h!a resulting increation *Srstihetu. From &ada. oddess creates three /eis and three/eas who possess the Saktis0 "ill, /esire, and ction in addition to creationof Fire, Moon and Sun. This is known as Sa1daSrsti, the creation of sound,the $rimar! +reation. The second creation is rthasrsti *21-ect creation.rthasrsti entails creation of /eas from Sam1hu; these /eas are Tattesa,

the presiding deities of the Tattas, the 1uilding 1locks of the unierse. $artof rthasrsti is Tatta0srsti, the eolution of Tattas of Mind and Matter from#uddhi=Hto $rithiB?. (audri comes from #indu; Ca!estha from &ada; 'mfrom #i-. (udra comes from (audri; 'ishnu comes Ca!estha; #rahmacomes from 'm. s !ou ma! notice, the male god comes from femaledeit!; the! 1ecome couples. This is the opposite of +hristian 1elief that Eecame from dam. 'ma omits the unierse; Ca!estha maintains what iscreated; (audri dissoles.

The latter three *'ama, Ca!estha, and (audri are of the nature of)nowledge, "ill, ction and also of Fire, Moon, and Sun *#rahma, 'ishnu,

and (udra. The Saktis are also in the form of &irodhika, rddhendu and#indu. #indu *&ada containing Tamas is &irodhika *&irodhini; &ada withSatta is rdhenddhu *rdhachandra; #indu has in it #i-a: "ill, )nowledgeand (a-as.

&ada with Tamas una: Tamas is an o1structionist *&irodhika to action andso &ada stops or limits its operations in the unierse; &irodhini0&irodikaresides in Sadasia Tatta *the gier of race where knowledge and actionare in 1alance. Tamas applies the 1reaks on &ada and slows it down -ustenough to manifest race in Sadasia.

&ada with Satta una: rdenddhu or rdhachandra *6alf0Moon. 6ere &adais slightl! functional in the sense it creates the 9speaka1les,9 which coers allthe Mantras and words spoken, !et to 1e spoken, not known to hae 1eenspoken... rdhachandra is 3sara Tatta, dominant in action with knowledgein the 1ackground.

#indu: $arasakti 6erself is called #indu when She is in the nature ofinseparate illumination in regard to the whole range of speaka1le. Sheresides in 3sara Tatta.

Sakti is 2ne Entit! with man! titles, man! offices, man! portfolios, man!

functions and man! performances. She is the consummate Supreme Cill of alltrades. it is like one4s mother 1eing daughter, sister, aunt, wife, loer,


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grandmother, office worker, home maker, food shopper, soccer mom.... TheSaktis with man! portfolios in descending hierarchical order are


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analog! is parla!ed to gie us an idea of the #liss that the 5ogi en-o!s uniting*5oga with the


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"he %ive gods, Brahma, 2ishnu, 'udraSiva, Sadasiva, and Mahesvarawere orn when Anava Sa!ti united with Bindu.

Suddhasuddha Tattas: ?0=K *

ada ing ada oom4 and a whole slew of entities comeinto 1eing: Suddha Tattas, Suddha0suddha Tatta, and suddha Tattas.

ada ing ada oom% an exclamation to emphasiGe that something willhappen effortlessl! and predicta1l!.
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Later, as unfolding progressed to the downside, other entities startedappearing in a cascade fashion in Suddha Tattas. 3t was like father0sonlineage going from Sia Tatta 1egetting Sakti Tatta, the latter to SadasiaTatta, the latter to 3sara Tatta, and the latter to 'id!a Tatta. There arenow too man! entities for Sia to sta! as 9306M. Sia was $ure+onsciousness when 6e was a pea in the pod with Sakti. &ow transformationis taking place. This is a step0down transformation with eer! new entit!; astep0down alwa!s means the splendor and Superconsciousness of Sia arediluted in the resulting #eings and entities, as step0down goes further down.&ow not onl! we hae man! of 9This03/M,9 1ut less potent ones. world of

changes has taken place. Sia and Sakti in a pod were unitar! and thereforedaita or 2ne. There was no one else. 6e was the right half and She wasthe left half. See file Ardhanarisvara*5ou heard the expression: "here is!our other half7 &ow !ou know where the expression came from. &ow withthe other four entities, we hae man! of 9This03/M.9 &ow we hae 93 andThis.9 This is also called transformation in consciousness. The other with theconsciousness sa!s, 939 and 9This9 *ham and 3dam. This is the stor! of/ualism, as man! entities started appearing in the unierse. (emem1er thepea in the $od. The pea of Sia0Sakti en-o!ed $ure +onsciousness, 1ut thecot!ledons4 sheath, Ma!a, 1reaks down reealing the cot!ledons which inturn 1lossom out as entities, causing the unitar! +onsciousness of Sia0Sakti

1ecome man!; now we hae two entities: 939 and 9This.9 That is dualism, theresult of eolution of Sia0sakti from &ishkala state from 939 to 939 and9This900the Sakala state. &ishkala state has no parts; Sia0Sakti is oneunitar! existence; when Siasakti manifested the B? Tattas, it 1ecame man!parts *Sakala. 3n the whole unierse, there are onl! two entities: 3 and This.&ow !ou know wh! Ego resides in 93.9 Tamil scholars mention that there are

onl! three entities in the unierse: e, Sheand It* , , . +onsciousness is the important factor, when it comes to people too. $eopleare endowed with Satta, (a-as and Tamas. Satta is irtue and goodness;(a-as, motion and passion; and Tamas, darkness and ignorance. "hen

Satta is in large uantit!, the person is closer to superconsciousness. (a-ashas the directional and or suppressie effect on Satta and Tamas, depending
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upon the path of (a-as. Think of (a-as as the steering front wheel in a three0wheeler, while the two 1ack wheels00Satta and Tamas00 follow the directionof the front wheel. o to The #ig "heel of #rahman

Suddha Tattas contain Saktis as follows:


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towards higher center at -na +hakra from where the path of return to thesource, Superconsciousness, is 'iloma. o to )undalini $ower to find outmore on +hakras or dharas.

mnemonic %or

(nmani: Mnemonic for


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Sam1hu is at the head of lineage of Sadasia, 3sa, (udra, 'ishnu and#rahma.

"his section $resents "irumular>s view o% Bindu. 2erses 789


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789. t the dawn of creation, )undalini rose from #indu *$ara1indu.)udilai *)undalini gae rise to 'aindaam, the nine gods, #rahma and therest, their Saktis, the )aranas, the )alais and 'aikari.

The nine deitiesare )undalini, )udilai, Tatparai, 'agesi, Sadasia, #rahma,

'ishnu, (udra, and Mahesara. )aranas are #uddhi, Manas, +itta andhamkara. The )ala Tattas are )aala, &i!ati, )ala, 'id!a, (aga and $urusa.'aikari is actuall! articulated speech sound; here it stands for unmanifestedsound. 'aindaam, according to Tamil Lexicon is Ma!a, the material cause ofthe unierse and its Suddha Tattas. TTT'S0B?; Sa1da or Sound. 6ereSuddha Tattas are the highest Tattas, which include all the diinitiesmentioned. )undalini, )udilai, Tatparai, 'agesi are emanations of $ara1indu.

The )aranas % organs of sense. the! are the Manas the mind, #uddhi theintellect, +hitta the thinking, and hmakara, the egoism.

)ala or )alai is one of the seen Suddha0suddha Tattas, the second tier ofTattas 1elow the Suddha Tattas; the third tier is called suddha Tattas.

)alai. a specific power of an! of the superior deities as manifested in anaataram or in a theophan! for a specific purpose; manifestation of a deit!;forms of the female energ! of a deit! as the! appear, one of seen kinds ofitti!a0tattuam, *'id!a Tattas or Suddha0 suddha Tattas. 'id!a Tattaena1les the soul to discriminate *knowledge from ignorance. Tamil Lexicon.

Su1diisions of )ala or )alai.

)alaiis the energ! of Sia that remoes the 1ondage, takes the soul alongthe path to li1eration, confers spiritual knowledge, remoes all agitation anddou1ts and confers peace. This linear process, Sia applies, to the full!ripened souls, meaning that the souls hae undergone 3ruinaioppu,Malaprapakamand Saktinipatam. The eentual step is 2ddukam, inolutioninto Sia. $rimer in Saia Siddhanta

=. &iirrti )ala: Sphere of action for the Energ! of Sia which emancipatesthe soul from 1ondage. "hen the soul reaches the sphere of #indu, &iirrti)ala erases all dou1ts of the soul.

K. $ratista )ala: Sphere of action of the Energ! of Sia, which lead the soulto the li1erated state.

B. 'id!a )ala: the Energ! of Sia which gies the li1erated souls knowledgethrough actual realiGation of seen kinds, iG., )Olam, &i!ati, )alai, ittai,arOkam, purutan, mO!ai,one of panca0kalai.

)Olam, Time; &i!ati, destin! which makes soul4s experience correspond tothe fruits of its own karma; 2rder; )alai, spiritual knowledge of the soul,needed for li1eration; 'ittai or 'id!a, Soul4s a1ilit! to discriminate; rOkamor (Oga, Soul4s desire to experience the world *(agam is desire, passion and

loe; $urusa or $urutam, Sakalar class soul; MO!ai: the progenitor ofTattas.
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H. SOnti )ala: Sphere of action for the Energ! of Sia which calms down allthe tur1ulent elements in full! ripened souls, one of panca0kalai.

@. SOnti!atita )ala: Sphere of action for the Energ! of Sia which destro!s allthe tur1ulent elements in full! ripened souls, one of panca0kalai.

/efinition of the terms are found in Tamil Lexicon.

$arapara is the 1eginning and the end immanent in all things; he is the causeand effect. s #i-a, the causal seed, he is the progenitor of the unierse andthe performer of the fie acts: creation, maintenance, destruction,o1scuration and nugraha *race.

#i-a, the causal seed, emanated from #indu, giing rise to this unierse andthe world. The fie gross elements arose from Ma!a. #indu is white, shininginside and outside the 1od! and in nature. &ada is red. #indu and &ada are

Sia and Sakti a1iding inside. The! grant salation.

'erse =AKH Tirumantiram.

#indu eoles into @ times fie *K@ modifications. &da eoles into KHmodifications. Sia and Sakti remain without modification and !et act on#indu and &ada.

$ara #indu Tatta undergo K@ plus ten modifications and in all B@ in num1er.K@ eolutes of #indu are the A 'aindaams =0Aas listed in 'erse =AKB, the @Saktis of fie gods=0=H *Sadasia, #rahma, 'ishnu, (udra, and Mahesara, @

)ala Tattas=@0=A

, 'aikari, the articulated sound, &i!ati Tatta eolutes of&adaK0K@*)la, 'id!a, (ga, $urusha, and M!. $ara #indu % #indu and&ada. The @ Suddha Tattas are Sia, Sakti, Sadasia, 3sara and Suddha'id!a. TTT'S0B?

=AK@. $ara#indu is the cause of all these disparate Tattas. #indu eolesinto 'agesi, Tatparai, )udilai and )undlini.

=AK?.


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PiratittaKalai = LDHDNO. Sia Sakti takes the Ciama *theindiidual soul to Mukti or li1eration.

2ittiyAKalai = EDGHDQ. 3t is the Energ! of Sia which gies theli1erated souls, knowledge through actual realiGation of seen kinds: )Ola,

&i!ati>

, )alOA

, 'id!a=

, (Oga==

$urusa=K

and Ma!ai..

SAntiKalai = RHD. 3t is the Sphere of action of Sia which calmsdown all the tur1ulent elements in full! ripe souls.

SantiyatItaKalai RHDQHTH. 3t is the Sphere of action of Siawhere1! Sia remoes all afflictions in the realiGed and tranuil soul who hasexperiential Spiritual )nowledge and who relinuished desire and aersion.

More information on the )als of #indu. From &irrti, to $ratishta, to 'id!a,to Santa and Sntatita )als there is an ascent. Santatita )ala transcends all

)als and is $arama Sia 6imself. The! depict the Tattas as the! ascendfrom inconscient Tatta Earth Tatta to Sia Tatta, the


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/: SAnti KalA is peace, which is free of dualit!, which *dualit! is thesource of sorrow. Santi )al allows the glorious 1lissful experience of thereturning soul on its upward march through Sadid!a@, 3saraH, SadasiaB,SaktiKTattas. Santa )als contain => #huanas.

E: Santyatita KalA: 9Snt!atita )al is Sia7

Sakti and annihilates dualit!and 1estows 1liss9. 2ne source tells that #indu has two parts: Transcendentaland creatie. +reatie lower part is inoled with eolution of Tattas.1hinaa upta sa!s that there are ==> #huanas or planes of existence.

)al /iksais 1ased on the Tattas inoled in $rartti and &irtti, eolutionand inolution of the soul. &irtti)ala is 1etween the feet and the knees,$ratistha )ala from the knees to nael, 'id!a)ala from the nael to theneck, Santi )ala from the neck to the forehead, and Sant!atita from theforehead to the top of the head. This progress from the feet to the headdepicts the withdrawal or inolution of the soul to a higher consciousness;

the Sadhaka is 1orn at the end of the -ourne! amongst 5ogins and 'iras; all$sas *1onds are destro!ed. *&ote that the fie elements are associatedwith anatomical 1od!: Earth from feet to knees, "ater from knees to nael,Fire from nael to throat, ir from throat to forehead and Ether fromforehead to crown. The idea is that we are made of matter and Spirit, arefirml! planted on earth, portra! matter at the foot leel and Spirit at thecrown leel. For us to inolute into the Spirit we should ascend theseelements from foot to the crown. "hen a priest or Sadhaka attainsperfection, a rope representing his 1od! and matter is 1urnt and he is now apure Spirit. This is Santi0atita IRuietismJ or &irana, a1solute extinction of alldesires and passions and attainment of perfect 1eatitude.

=AK $arparan is the End and the #eginning. 6e contains all in 6im; 6eperades in all things. 6e is the +ause and 6e is the Effect. 6e is engaged infie acts: +reation, $reseration, /estruction, 'eiling and race.

6ere the #indu is portra!ed as the causalit! of fie acts.

=AK>. #indu4s Seed Sakti created this Macro0cosmos and also the micro0cosmos of of #hutas *ross elements out of suddha Ma!a. Thus #indu iscreator of the inner and outer organs.

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