Atma-Tattva and Brahma-Tattva are Essentially Indistinguishable
Just as fire inherently possesses the power to burn, the Ātman (soul) inherently possesses its essential power—Ātma-Śakti. Power (Śakti) and the one who possesses power (Śaktimān) or the substratum of power are fundamentally non-different. Just as the Ātman is one in its essential nature, so too is Śakti. The nature of the Ātman is identical to the nature of its Śakti. It is through Śakti that the Ātman manifests its illumination. The Ātman is referred to as self-luminous (svaprakāśa), meaning it radiates its own light and does not depend on any external source of illumination. Unlike inert objects, which cannot shine independently and require an external source of light for their illumination, the Ātman is self-existent and independent.
The Ātman is of a pictorial nature (citra-svarūpa), which is why its power is referred to as Citra-Śakti. This term is used to facilitate understanding. Another name for this Citra-Śakti is Parā-Vāk (Supreme Speech), though this is an Advaitic (non-dual) perspective. From the standpoint of duality, there is some variation in understanding, which can be explained separately if needed. The Ācāryas (spiritual masters) have described Parā-Vāk as Svātantrya-Śakti (the power of absolute freedom) or Svabhāva (intrinsic nature). If the Ātman is regarded as Parabrahman (Supreme Brahman), then Parā-Vāk can be considered Śabda-Brahman (Brahman in the form of sound vibration). At the beginning of creation, it is through this Mahāśakti (Supreme Power) that the universe comes into existence. The Ātman, being non-different from this Mahāśakti, exists in a state of complete unity (sāmarasya). This unity is what constitutes the Param-Śivatva (Supreme Śiva-hood) or Parameśvaratva (Supreme Lordship) of the Ātman.
The Awareness of ‘I’ in the Ātman
Due to this sāmarasya (state of perfect harmony), the sense of ‘I’ (self-awareness) remains ever-present in the Ātman. However, this is not the fragmented egoistic ‘I’ that arises in non-self due to delusion, nor is it the changing sense of self (asmitā, ahaṁkāra, etc.) that appears based on different states of existence. Instead, it is the indivisible, non-opposing, all-encompassing, cosmic ‘I’—the realization “I am everything.” There is no second entity that can oppose or stand as a competitor to this supreme ‘I’. As stated in the scriptures:
“Ekaivārd jagatyatra dvitīyā kā mamāparā”
(“In this universe, there is only one reality; there is no second that is apart from me.”)
Due to this unbounded sense of ‘I’ (ahantā), the Ātman is, in truth, Maheśvara (the Supreme Lord). This absolute ‘I’-consciousness itself is Parā-Vāk, the supreme, independent power of the Ātman.
The Manifestation of Individual Consciousness
Due to its inherent independence, the Ātman, when it contracts itself through playful self-limitation (līlā) or divine drama (abhinaya), becomes atomic (aṇu). At this stage, Mahāśakti (Supreme Power) undergoes division and transforms into various fragmented powers (khanda-śakti). These fragmented powers function at different levels, each possessing distinct names and roles. The Supreme Power is essentially beyond words (śabda-atyaka), but when it undergoes manifestation, it takes the form of sound vibrations (dhvani) and letters (varṇa).
Initially, it exists as Paranāda (supreme unstruck sound), then transforms into Mahānāda (great cosmic sound), and further descends into varṇātmaka (syllabic sound) or mātṛkā (seed syllables).
When the Ātman (or Śiva) becomes an individual being (aṇu) and is enveloped by Mahāmāyā’s veiling power, it enters the womb, at which point the various letter-formed Śaktis (varṇātmaka Śaktis) emerge as rays of Māyā-Śakti. These rays bewitch the consciousness of the individual Ātman, entangling it in an intricate web of mental modifications (vikalpa-jāla).
Collections of sound vibrations interact at a collective level to generate various mental states (bhāvas) and tendencies (vṛttis). These tendencies manifest as latent impressions (vāsanās), karma-saṁskāras (residual effects of actions), seeds of ignorance (avidyā-bīja), and distracting elements (vikṣepa-reṇu). Only exceptionally advanced yogis can fully comprehend these subtle dynamics.
Emotions and mental modifications such as lust (kāma), anger (krodha), pride (mada), arrogance (mātsarya), greed (lobha), devotion (bhakti), love (prema), forgiveness (kṣamā), etc., are in fact the collective expressions of different sound vibrations (varṇa-samūha). The fluctuations of the citta (mental field) arise due to these dynamic vibrations.
The Gradation of Speech (Vāk)
In the process of creation (sṛṣṭi), Parā-Vāk first gives rise to Paśyantī-Vāk, which then manifests as Madhyamā-Vāk, and finally culminates in Vaikharī-Vāk (articulated speech).
The speech we use, which is uttered through the mouth, throat, and palate, and which generates friction with air, is known as Vaikharī-Vāk. The emergence of perceptible gross objects and Vaikharī-Vāk occurs simultaneously. Word (Śabda) and Meaning (Artha) are interwoven—an object is perceivable only when it becomes accessible to the senses, and Vaikharī-Vāk operates at this level.
The entire universe exists within the domain of Vaikharī-Vāk. Through the power of Yoga, one must transcend Vaikharī and enter Madhyamā-Vāk, but this requires the awakening of citta-śakti (consciousness power), which is not easily achieved.
Through the grace of the Guru’s Śakti or intense spiritual practice (abhyāsa), Vaikharī-Vāk gradually refines itself. The words we normally pronounce are impure (malina), as they carry external impurities (āgantuka-mala). Until these impurities are removed, entry into Madhyamā-Vāk is not possible.
Through the repeated recitation (japa) of mantras, the impurities in speech gradually dissolve. As this purification occurs, the breath (vāyu) shifts from the left (Idā) and right (Piṅgalā) channels into the central channel (Suṣumṇā).
Suṣumṇā: The Path to Transcendent Knowledge
Suṣumṇā is the middle path (madhyamā-mārga)—the royal road to Atma-Tattva and Brahma-Tattva, leading to non-dual knowledge (nirvikalpa-jñāna). However, it is a secret path (gudha-mārga).
The lower portion of Suṣumṇā remains obstructed under normal circumstances. If this were not so, ordinary human beings would lose their ability to engage in worldly and practical activities. This deliberate obstruction is a strategy of nature (prakṛti) to enable karmic experiences necessary for the resolution of past karmas and the fruition of destiny (prārabdha-karma).
A yogi, however, understands this mechanism and, through skillful means, unlocks the passage of Suṣumṇā.
Japa-Sādhana (mantra repetition) is one such skillful method. Through continuous repetition of Japa in Vaikharī-Vāk, the throat gradually constricts (kaṇṭha-rodha), and simultaneously, the passage of Suṣumṇā opens. As this happens, breath (vāyu) and mind (manas) become subtle and enter Suṣumṇā, leading to the awakening of Nāda (inner sound).
The rise of Nāda signifies the awakening of mantra-consciousness (mantra-caitanya), where all syllables dissolve into a continuous sound flow. This process enables the upward movement of consciousness, facilitating spiritual ascent.