Author name: Sri Shakthi Sumanan

The Perspective of Āgama on Sādhanā

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According to the Āgama scriptures, the system of spiritual discipline (sādhanā) is viewed from two perspectives. In one perspective, the attainment of Kaivalya (absolute liberation) is central—whether it is Puruṣa-Kaivalya (liberation of the individual self) or Brahma-Kaivalya (liberation in the Supreme Brahman). Across all perspectives, the primary goal remains the realization of Divinity (Bhagavattā) or the Supreme Śivatva (the ultimate Śiva-nature), along with the attainment of the supreme independent Consciousness (Svātantryamayī Parāsaṁvit).

In Sāṅkhya Sādhanā, the goal is to attain Kaivalya through Viveka-Jñāna (discriminative knowledge), where the Puruṣa establishes himself in his pure essential nature, free from Prakṛti. This Puruṣa is of the nature of pure consciousness (Cit-svarūpa). The Kaivalya of Vedānta is also similar in that it aims at the realization of Nirañjana Bhāva (a state of pristine purity and transcendence). The primary distinction between Vedānta and Sāṅkhya is that Sāṅkhya posits multiple selves (many Ātmans), whereas Vedānta upholds the oneness of Ātman. Additionally, in Sāṅkhya, Prakṛti is devoid of qualities (Viguṇātmikā), whereas in Vedānta, it is conceived as Māyā, which is indescribable (Anirvacanīya). However, in both systems, the state of the Ātman is almost identical. The realization of Parameśvaratva (Supreme Lordship or absolute completeness of the Ātman) is rare in both traditions.

The knowledge in Sāṅkhya is based on Viveka (discriminative wisdom), where the Ātman, by transcending A-Cit (inert nature), attains its pure consciousness form (Cit-svarūpa). However, Vimarśa (self-reflection or dynamic self-awareness) is absent in this realization. The same is true for Vedānta—the realization is without Vimarśa, meaning the dynamic power of self-awareness does not evolve.

From the Āgamic perspective, there is an even more profound distinction. Although Āgama also seeks to separate Cit (pure consciousness) from A-Cit (inert nature)—be it Prakṛti, Māyā, or Mahāmāyā, it does not merely stop there. In Āgama, the self-realization of Śivatva (intrinsic Śiva-nature of the self) does not automatically arise. For this, along with the realization of Cit-svarūpa (pure consciousness form), the development of Ci-rūpa Svarūpa-Śakti (self-aware dynamic power) is essential. Only then can Cit-svarūpa manifest as Śiva-rūpa.

In truth, Śiva and Śakti are inseparable; they are both of the nature of pure consciousness (Cit-svarūpa) and bliss (Ānanda-svarūpa). It is the harmonious unity of Śiva and Śakti that leads to liberation (Mokṣa). Hence, it is not enough to merely know that Ātman is of the nature of pure consciousness (Cit-svarūpa); rather, there must be an independent manifestation of Śakti within it. This independent power is called Svātantryamaya Bodha (awareness of absolute freedom). From the Śaiva perspective, this is Śiva’s absolute self-awareness, while from the Śākta perspective, it is the self-revealing power of supreme Consciousness (Parāsaṁvit).

When there is an obstruction in Svātantrya (freedom) and Bodha (self-awareness), the manifestation of the universe (sṛṣṭi) occurs, giving rise to Ajñāna (ignorance). Therefore, the supreme knowledge (Mukya-Jñāna) is Śuddha Vidyā (pure knowledge). The Sadguru transmits this Śuddha Vidyā, leading the Jīva (individual soul) towards the realization of Śivatva.

Just as self-awareness in the non-self is ignorance, in the same way, self-unawareness within the self is also ignorance-born. The realization of the self (Ātmabodha) is the supreme knowledge, but this understanding is absent in Sāṅkhya and Vedānta. In Āgama, this knowledge is called Pūrṇahantā-Jñāna (the knowledge of absolute ‘I’), through which the Jīva experiences itself as Paramaśiva or Parameśvara, not merely as an entity liberated from the three guṇas or Māyā.

Through Viveka-Jñāna (discriminative wisdom), the self (Ātman) may free itself from Ajñāna (ignorance) and manifest its Ci-rūpa (pure consciousness form), yet without a direct realization of its absolute nature. Hence, even after transcending ignorance, the self remains unaware of its ultimate nature.

According to the Āgamic perspective, the absence of self-awareness in the self is Ajñāna (ignorance). This belongs to the realm of pure Māyā, beyond Prakṛti or impure Māyā. When Śuddha Vidyā arises, there is an all-pervasive experience of ‘I’ (Aham), and the experience of ‘this’ (Idam, the objective universe) gradually dissolves. When the ‘Idam’ (this-ness) completely disappears, what remains is the absolute ‘I’ (Aham)—this alone is the complete Lord (Pūrṇa Īśvara), the Supreme Lord (Parameśvara), or Paramaśiva.

From the Śākta perspective, this absolute ‘I’ (Aham) is Parāsaṁvit, the Supreme Primordial Power (Ādyā Śakti), the Great Power (Mahāśakti), or Jagadambā (Universal Mother).

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Sādhaka Dīkṣā and Yogi Dīkṣā

Leave a Comment / Kaula Tantra, Tantra Sadhana /

Sādhaka Dīkṣā and Yogi Dīkṣā

In spiritual practice, the role of the Guru is of utmost importance. Just as a child exists in seed form within the mother’s womb and gradually develops, attaining completeness in its organs and limbs, and then manifests in the external world through the process of birth, similarly, the seed-mantra bestowed by the Guru is implanted in the disciple’s heart through initiation (dīkṣā). The disciple purifies and preserves it with proper diligence, and later, it germinates and assumes a form. Over time, this manifested divine power appears as the chosen deity (iṣṭa-devatā). The fruit of iṣṭa-sādhana (spiritual practice focused on the chosen deity) is similar to childbirth.

After initiation, when the Guru-given karmas (prescribed spiritual actions) are performed with dedication, knowledge gradually arises, and from knowledge, devotion emerges. The common intellectual knowledge widely known in the world is dry and devoid of devotion. Even scriptural knowledge does not hold much value if it does not lead to direct realization. True knowledge arises from performing the Guru-ordained actions. A true Guru grants initiation based on the disciple’s foundational capacity, assessing their innate abilities and spiritual inclinations before imparting the teachings of Yoga. If the disciple’s foundation is weak, initiation does not take place.

The eligibility of a sādhaka (spiritual aspirant) and a yogī is determined from the moment of birth. If a being is born in a kṣaṇa (an auspicious spiritual moment), they become a yogī; if born in kāla (a moment bound by temporal progression), they become a sādhaka. Those born in kṣaṇa possess a hierarchy of spiritual authority. There is a difference between sādhaka-dīkṣā and yogī-dīkṣā. Both initiations lead to the awakening of Kuṇḍalinī. Though a disciple can also awaken Kuṇḍalinī through personal efforts, this is an arduous process.

In sādhaka-dīkṣā, such an infusion of spiritual energy occurs that, when combined with personal effort, leads to the awakening of Kuṇḍalinī. Kuṇḍalinī is a divine, luminous power. This luminous energy remains in one state for sādhakas and in a different state for yogīs. By continuously performing the Guru-ordained daily spiritual practices, the awakened, purified radiance gradually intensifies, burning away the māyic coverings of desire, samskāras (past impressions), and tendencies associated with sādhaka-dīkṣā and yogī-dīkṣā. Through this process, the sādhaka gradually ascends in their spiritual evolution.

At the final stage, in the state of perfection (siddhāvasthā), all desires are extinguished, and the previously awakened Kuṇḍalinī manifests as the iṣṭa-devatā in a direct, experiential form. However, at this stage, the sādhaka no longer retains the physical body—perfection (siddhi) does not occur while still embodied; rather, it is accompanied by the departure from the physical form. In contrast, the yogī’s foundation is distinct. A true Guru, during initiation, directly awakens the Kuṇḍalinī. In this state, it does not merely appear as a luminous form, as in the case of a sādhaka, but manifests as a fully formed, tangible divine power.

A sādhaka, after a lifetime of practice, ultimately attains the iṣṭa-rūpa (form of the chosen deity), whereas a yogī attains this realization right from the beginning. Moreover, the actions of a sādhaka and those of a yogī differ significantly in nature. The sādhaka, through their efforts, transforms the luminous energy into the form of their chosen deity, whereas the yogī, from the very beginning, engages in the worship of a tangible, embodied form of the iṣṭa.

A sādhaka’s desires are burned away, making them a worshipper of the formless divine light. In contrast, the yogī possesses greater power; hence, they do not need to renounce desires but rather purify and integrate them with their divine essence—this is Yoga. For this reason, yogīs are able to perceive their chosen deity in a tangible, embodied form even while in the physical body. When a yogī attains complete perfection, they receive supreme knowledge.

Just as fire is produced by friction, similarly, through the friction-like process of yogic action, the fire of life-force (jīvāgni) is generated. This is the fire of knowledge (jñānāgni). This knowledge is not dry, for through its influence, the divine presence of the Supreme Being (Bhagavān) shines forth in its fullness, elevating the individual to the state of parā-bhakti (transcendental devotion). This is the secret of how knowledge gives rise to devotion. The commonly found devotion in the world is often an emotional frenzy, whereas the devotion accepted by a yogī is not in conflict with knowledge. The mature form of this devotion is prema (divine love), which represents the complete evolution of the spiritual life.

The fundamental principle of this teaching is that, through the Guru’s grace, the yogī, in the process of spiritual practice, becomes a manifestation of divine power itself. This is known as yoga-vibhūti (the yogic glory). A true yogī is one who has attained godhood, with the inconceivable power of Māyā (divine illusion) under their control. Hence, upon attaining divinity (Īśvaratva), the yogī’s ideal is fulfilled, making them a possessor of extraordinary divine power.

There are three primary powers in this path: Icchā (will), Jñāna (knowledge), and Kriyā (action). When the power of knowledge becomes complete, the yogī becomes omniscient; when the power of action is perfected, they become the doer of all actions. The integration of knowledge and action leads to the manifestation of Vijñāna-śakti (higher scientific knowledge), through which the yogī can perform acts related to creation, sustenance, and dissolution. At the core of Vijñāna-śakti lies the supremacy of Prakṛti (nature), for the process of creation follows the sequence of Jñāna-śakti (knowledge-power) leading to Kriyā-śakti (action-power).

However, Icchā-śakti (the power of will) operates differently. Through its influence, a yogī can accomplish any task or acquire any knowledge without requiring Jñāna-śakti. When the power of will arises, knowledge is not necessary for action to occur. Likewise, no effort is needed for actions to take place. Eventually, a stage comes where even Icchā-śakti must be surrendered to Mahā-icchā (the Supreme Will), at which point the yogī attains the blissful state of the unfathomable Ananda-svarūpa (form of supreme bliss).

In this state, the yogī has no personal desire to perform any action—everything happens naturally through the Supreme Will. The yogī remains perpetually immersed in Paramānanda (supreme bliss). Even within this bliss, there exists a subtle oscillation, for pleasure arises in favorable circumstances, and suffering in unfavorable ones. When the yogī transcends the dualities of favorable and unfavorable, they ascend to Cit-śakti (pure consciousness). This is the external manifestation of Parā-śakti (the Supreme Power). By taking refuge in this, the yogī attains omniscience of the entire cosmos.

Upon reaching this stage, no duties remain for them. Such a yogī, while engaging in nitya-līlā (eternal divine play), remains simultaneously detached and, at the same time, endowed with absolute independence and divine authority.

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The Evolution of Śakti from a Kaula Perspective

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From the Kaula perspective, the evolution of Śakti follows a unique trajectory. The followers of the Śānta tradition are predominantly Advaita-oriented. Among Śāktas, various viewpoints exist, yet the Kulāmnāya perspective is particularly noteworthy. According to this view, the supreme essence that exists beyond the manifested world is known as Akūla. It is likened to an infinite, boundless ocean. When no waves arise in this ocean, it signifies the state of Viśvatirōdhāna, wherein the universe remains concealed.

Among the five primary acts of the Supreme Lord (Parameśvara), Tirōdhāna (concealment) and Anugraha (grace) are the most significant. In the state of Tirōdhāna, the divine essence remains hidden, forming the background against which the entire cosmos, composed of the knower (pramātā), the knowable (prameya), and all related entities, emerges. This universal play continues until the final dissolution. Eventually, when Anugraha-Śakti is activated, the work of Tirōdhāna-Śakti comes to an end, and the Supreme Reality is revealed in its full glory.

This Akūla Ocean should be understood as infinite, boundless consciousness. As long as the play of Tirōdhāna-Śakti persists, there is no emergence of waves. However, when the urmi (waves) begin to arise, it indicates the retreat of Tirōdhāna-Śakti. These waves are Anugraha (grace) in motion, manifesting as vibrations (spanda). Any individual (jīva) or bound being (paśu) that comes in contact with this spanda begins to undergo a transformation, which, through progressive stages, leads to the ultimate and supreme state of realization.

This spanda is merely a wave within the Ocean of Consciousness (Bodhāsamudra). It represents the emergence of Cit-Śakti. As Vitti-Śakti (the power of cognition and manifestation) expands, it dissolves the various distortions and modifications (vikalpa) of the universe, which are rooted in fundamental ignorance (avidyā). Jīvas and paśus, who have dwelled in the realm of vikalpa since beginningless time, experience a transformation when Anugraha-Śakti, awakened through Vitti-Śakti, touches them. Their perception of reality changes, leading to a transformation in their very existence.

Upon awakening, Viśakti (specialized Śakti) first consumes Kāla (Time) because, in Kaula philosophy, the evolution of Śakti within a being follows the trajectory of time, which is the root cause of conditioned perception (vikalpa). Therefore, this Śakti is known as Kāla-Saṁkarṣiṇī. When Kāla is dissolved, the jīva is no longer bound by its limitations. However, this process is gradual.

The Process of Purification

The first step in this progressive purification is Prameya-Śuddhi (purification of the knowable world). Without Prameya-Śuddhi, transformation in a jīva does not take place.

The fundamental characteristic of Prameya-Śuddhi is the realization that the universe does not appear as external. When one realizes that the self is distinct from the body, the world ceases to appear as external. This is the essence of Prameya-Śuddhi. The dissolution of external appearances follows this realization.

Upon achieving Prameya-Śuddhi, the external world does not vanish, but its mode of perception changes. The world still exists and is perceived, but no longer as something external—it is realized within oneself. This is akin to how an image reflected in a mirror appears separate from the mirror but actually exists within it. Likewise, when Cit-Śakti (Consciousness-Power) awakens, the external perception of the universe dissolves.

The knower (pramātā) still perceives the knowable (prameya), but not as an external entity. This awakened Cit-Śakti, in its bubhukṣā (intensely seeking) state, first assimilates the external world into itself. This is the first manifestation of Anugraha-Śakti (the grace-bestowing power).

Śaṅkarācārya’s Insight on External Perception

Śaṅkarācārya describes this transformation:

“Viśvaṁ darpaṇa-dṛśyamāna-nagarī-tulyaṁ nijāntargatam māyayā bahir iva udbhūtam”

(“The universe, like a city seen in a mirror, is within oneself, though it appears externally due to illusion.”)

Thus, the essence of this philosophy is that Cit-Śakti absorbs the external world into itself. The knowable world (prameya) does not cease to exist, but it is no longer perceived as an object of the senses—it becomes a part of one’s own being.

In Viśarga-Śakti, the world appears external to the Self, while under the influence of Bindu, it is internalized. Through this process, Cit-Śakti assimilates all objects, eliminating their objectivity. As a result, sensory enjoyment ceases—objects no longer evoke desire or attachment. Instead, knowledge of objects transforms into pure rapture (rāga), which the Parāśakti experiences in a non-dual, unconditioned manner.

The Awakening of Śakti and the Role of the Vīra

This awakening of Cit-Śakti marks the first stage of spiritual realization, known as Prameya-Śuddhi. However, this experience is not for the bound jīva or the ordinary being (paśu). From a Tāntric perspective, it is the domain of the Vīra (spiritual warrior)—a true experience of Bhoga (enjoyment), which transcends worldly pleasure and leads to Turīya (the fourth state beyond waking, dreaming, and deep sleep).

The experiencer of this state is known as Vīreśvara or Mahāvīra. In Śiva-Sūtras, Vīreśvara is described as the Bhoktā of the three states (waking, dream, and deep sleep), while the conditioned being (paśu) remains entangled in them.

This state constitutes the real worship of the Divine, where all senses become instruments of worship. The act of seeing forms with the eyes or hearing sounds with the ears is transformed into a mode of worship and meditation. This is the true Bhagavad-Ārādhana (divine worship), which remains uninterrupted in all states of existence. Śaṅkarācārya states:

“Yad yad karma karomi tat tad akhilaṁ śambho tavārādhanam”

(“Whatever actions I perform, all are an offering unto Śiva.”)

Upon the completion of this experience of the Vīra, the state of Tuṇī (withdrawal) arises, leading to the emergence of Antarmukha-dashā (inward absorption). In this state, the senses, having been satisfied, turn inward and merge into the boundless space of consciousness (Cidākāśa), attaining oneness with Bhairavanātha.

As long as the senses harbor a desire for sensory pleasures, this state does not arise. But when all sensory cravings dissolve, the mind and prāṇa (life-force) also cease to function. This means that the relationship between the knower (pramātā) and the known (prameya) ceases.

The Ultimate State: Anākhyā and Paramaśiva

This ultimate state is called Mahāyoga, where both Sun (Prāṇa) and Moon (Mind) dissolve. It is akin to spiritual Śivarātri, a state of total awareness. The yogi, even in this non-dual state, must remain vigilant (jāgran), lest they fall back into illusion (Mahāmāyā).

The final stage is the emergence of Nirāvaraṇa Prakāśa (Unveiled Light), which is the supreme goal of the Jīva. This state is called Anākhyā—beyond all descriptions. The ascent from Anākhyā to Bhāsā (Self-luminous Consciousness) occurs through successive spiritual stages, ultimately leading to the realization of Paramaśiva, where even Mahākāla (Great Time) is transcended.

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The Secret of Kālī: Why Does Kālī Wear a Garland of Severed Heads?

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The image of Goddess Kālī is none other than the representation of Jagadambā, the Universal Mother, and a form of Parāśakti—the Supreme Power. Parāśakti manifests in various forms, and Kālī is one among them. There are many manifestations of Kālī, such as Dakṣiṇā Kālī, Vāmā Kālī, Śmaśāna Kālī, Kāla Kālī, and Kāmakalā Kālī. Among these, Dakṣiṇā Kālī is most widely worshiped in Bengal.

Beneath Kālī’s feet lies Śiva in the form of a corpse (śava). When the conscious energy (caitanya śakti) departs from Śiva’s body, it becomes lifeless—a corpse. It is upon this lifeless body that the conscious force performs its activity. Kālī is seen standing on the chest of Śiva, symbolizing that without attaining Śivatva (the state of Śiva), one cannot hold Kālī in one’s heart. Only after reaching the state of śava (corpse) can one realize Kālī. Śiva alone can become śava (lifeless), but a jīva (individual being) cannot.

Kālī’s iconography includes four arms. In one hand, she holds the vara-mudrā (gesture of boon-giving), and in another, the abhaya-mudrā (gesture of fearlessness). The third hand carries a sword (khaḍga), and the fourth holds the severed head of a demon (asura-muṇḍa). This severed head represents Mahāmoha—the Great Delusion, which must be cut down through jñāna (knowledge). The sword is the symbol of wisdom, which severs ignorance.

This Mahāmoha (Great Delusion) is, in reality, the web of mental constructs (vikalpa) that entangle human beings. The root of these mental constructs lies in Mātṛkā—the letters of the Sanskrit alphabet. There are fifty such letters in the Sanskrit language, and they serve as the cause of delusion. To overcome mental constructs, one must go beyond them and reach the state of void (śūnya). The severed head in Kālī’s hand is Mahāmoha, the origin of all illusions, and she wears a garland of such severed heads, representing her as the Mother of all thought constructs (vikalpa).

Kālī is the one who destroys these illusions through wisdom. The sword she carries signifies jñāna (knowledge). Her hand in vara-mudrā bestows worldly happiness, while the abhaya-mudrā grants liberation (mokṣa). She is digambarā (clothed in the directions), symbolizing that she is of the nature of space (ākāśa), beyond all coverings. Her protruding tongue signifies her state of absolute non-duality (nirvikalpa avasthā). She is the resident of the cremation ground (śmaśānavāsinī), where only corpses exist—meaning she is beyond life and death.

Kālī does not manifest as a jīva (individual soul). When the state of jīva is dissolved into pure consciousness (śiva-bhāva), she manifests as the Ādyaśakti (Primordial Power) in her divine play (līlā). Until the jīva attains the state of a corpse (śava), it cannot become Śiva. Only upon crossing the vast void (mahāśūnya) does the supreme wisdom (Mahāvidyā) arise.

The Three Great Forms of Mahāvidyā

Mahāvidyā manifests in three primary forms:

  1. Kālī
  2. Tārā
  3. Ṣoḍaśī (Tripurāsundarī)

When all worldly wealth and pleasures are exhausted, and the supreme transcendental consciousness (para-caitanya) awakens, that is Kālī. She represents the new moon (amāvasyā), the state of total absorption. Ṣoḍaśī, on the other hand, represents the full moon (pūrṇimā), the embodiment of beauty and prosperity. Ṣoḍaśī is also known as Lalitā Tripurāsundarī, the supreme goddess of sovereignty (Rājarājeśvarī), possessing infinite wealth and grandeur.

On the path from Kālī to Ṣoḍaśī, one encounters Tārā, the savior (Tāriṇī). In the Daśāvatāra (ten incarnations of Viṣṇu), Rāma corresponds to Tārā, and in the Mahāvidyās, Brahman itself takes the form of Tāriṇī. This is a deep mystery that cannot be fully revealed.

The Meaning of Kālī’s Garland of Severed Heads

The garland of severed heads worn by Kālī consists of fifty skulls, representing the fifty Sanskrit letters (mātṛkā). These fifty letters exist as subtle forces within the six chakras of the human body:

  • Mūlādhāra (Root Chakra) – 4 letters
  • Svādhiṣṭhāna (Sacral Chakra) – 6 letters
  • Maṇipūra (Solar Plexus Chakra) – 10 letters
  • Anāhata (Heart Chakra) – 12 letters
  • Viśuddha (Throat Chakra) – 16 letters
  • Ājñā (Third Eye Chakra) – 2 letters

These letters are the fundamental vibrations (śakti) that create human perception and cognition. They are the root cause of delusion (moha), which drowns beings in ignorance. When illusions are removed, one attains the state beyond thought (nirvikalpa).

Symbolism of Kālī’s Four Hands

  • The vara-mudrā (boon-giving hand) bestows worldly happiness on those who seek prosperity.
  • The abhaya-mudrā (gesture of fearlessness) grants liberation (mokṣa) to those who seek spiritual freedom.
  • The sword (khaḍga) symbolizes knowledge, cutting through ignorance and mental constructs.
  • The severed head represents Mahāmoha, the great illusion that binds beings to false identification with the body and external reality.

The sword is a reminder that knowledge alone can sever illusion. The severed heads in the garland symbolize the Sanskrit letters (mātṛkā), which create verbal constructs that shape human perception. Words generate thoughts, which in turn create vikalpa (mental constructs).

“There is no cognition in this world that is free from the influence of words.” (Na so’sti pratyayo loke yaḥ śabdānugamādṛte)

Since speech (in its gross form as vaikhari-vāk) generates impure thoughts, the fifty severed heads in Kālī’s garland symbolize the destruction of these impure thoughts through wisdom.

Kālī does not discard the severed heads after destroying them—she wears them as ornaments. This means she does not eliminate thought altogether but transforms impure thoughts into pure ones, signifying that even an enlightened being must operate within a purified intellect.

Kālī as the Bestower of Fourfold Goals of Life

Kālī grants the four goals of human life (puruṣārthas):

  1. Dharma (Righteousness) – represented by her vara-mudrā, blessing those who seek the path of virtue.
  2. Artha (Wealth) – bestowed upon those who seek prosperity.
  3. Kāma (Desire) – granted to those who seek worldly fulfillment.
  4. Mokṣa (Liberation) – represented by her abhaya-mudrā, blessing those who seek freedom from the cycle of birth and death.

Thus, the great secret of Kālī is that she is both the destroyer of delusion and the compassionate mother, guiding her devotees through different paths—whether worldly or spiritual. If one wishes to truly embrace Kālī, one must attain Śiva-bhāva—the transcendence of ego and entry into pure consciousness.

This is the ultimate mystery of Kālī.

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The Temple of Śrī Mātā

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This universe is the eternal abode of the Supreme Power (Parāśakti), Śrī Jaganmātā. It is the realm of her divine play (Līlā) and also the eternal sanctuary beyond play. Accomplished Yogis (Siddha Yogis), depending on their individual spiritual perspectives, perceive the temple of the Divine Mother through the path they follow.

The processes of creation (Sṛṣṭi), preservation (Sthiti), and dissolution (Saṁhāra) are continuously occurring in the outer domains of the cosmos. However, in the inner sanctum of the universe, no such turmoil or movement exists. There, in an atmosphere of profound peace, the Mother is seated in complete harmony with the Supreme (Parameśvara). The vibrations of creation and destruction do not reach this inner sanctum.

The Universal Mother and Universal Father reside there in their absolute, indivisible, and immutable essence, beyond all duality and conflict. Here, Śakti’s pulsation (Spanda) and Śiva’s eternal stillness (Asyandana) exist in a non-dual, harmonious state. The universe is the manifestation of Mahāśakti, but before it manifests into form, it remains in absolute unity with Mahāśakti. Paramaśiva (the Supreme Śiva) eternally witnesses the cosmic form of Śakti, which is none other than His own inherent nature.

Śiva, in His essence, is inactive (Niṣkriya) and formless (Nirākāra), while Śakti is dynamic (Sākriya) and possesses form (Sākāra). In their supreme aspect, they are eternally present as a single great point (Mahābindu). In this Mahābindu, an undivided, complete existence resides—the Supreme Non-Dual Reality (Paramādvaya). It is Śiva while being Śakti and Śakti while being Śiva.

Understanding Cosmic Creation

To comprehend the creation of the universe, one must meditate deeply and steadily upon the nature and function of the Mahābindu. In the technical terminology of scriptures, this Mahābindu is known as the Kāma-Rūpa Bindu. The great seers of absolute truth (Ṛṣis) have recognized it as Ravi (the Sun) or Ātmic Sun (Ātmārūpa Sūrya).

This state represents the absolute equilibrium of power (Śakti). It is the eternal synthesis of creation, preservation, and destruction. Within it, two opposing forces continuously engage in attraction (Ākarṣaṇa) and repulsion (Vikarṣaṇa). Through this cosmic play of attraction and repulsion, the processes of manifestation and dissolution continuously unfold. However, within this great play, there remains a central, unmoving, eternal point of equilibrium—the stationary Bindu (Sthiti Bindu).

  • One of the two opposing points is Agni (Fire), which is of the nature of heat and destruction. Its function is to dissolve and collect the dispersed energies.
  • The other point is Soma (Nectar), which is cooling and nourishing.

Both Agni and Soma represent the interplay of infinite opposing forces, while the central point (Sthiti Bindu) represents the harmony of all contradictions.

On one side, the Sthiti Bindu remains eternally stable, while on the other, the dynamic Bindu continuously generates and dissolves Agni and Soma. The processes of creation (Sṛṣṭi) and destruction (Saṁhāra) are contained within them.

Different Ṛṣis (sages) and Siddha beings (enlightened souls) attempt to understand this universal cycle through their own devotional insights (Iṣṭa Bhāva). They seek to comprehend the movement from the external to the internal realms and vice versa. Over time, various geometrical representations, sacred diagrams (Yantras), and Chakras (mystical circles) have been formulated in the science of Tantra.

Each Yantra (sacred diagram) consists of an outer enclosure (Bhūpura) and a central Bindu (dot of energy), which is a universal truth. The hierarchy and variations of these structures are not necessary for our discussion here. Instead, we will focus on the most renowned representation of this cosmic process—the Śrīcakra.

Śrīcakra: The Sacred Diagram of Śrī Mātā

The Śrīcakra is the Yantra (sacred diagram) of Śrī Mātā and a symbolic representation of the structure of the universe. Within this Yantra, every being and every energy has a place at the central Bindu or Mahābindu.

From this Bindu, the flow of creation emerges, and it is also where this flow ultimately finds peace and dissolution. It is important to understand that the equilibrium of the Mahābindu is the reference point of this entire process.

Even though the Mahābindu remains eternally stable, it is also continuously in motion. Thus, it is simultaneously unmoving and vibrating.

Within this Mahābindu:

  • Two opposing Bindu points interact, generating the forces of creation and dissolution.
  • A third, harmonizing Bindu constantly exists in perfect equilibrium.

From these three Bindus, three lines emerge, and from their intersections, a triangle (Trikoṇa) is formed. This triangle is understood as the Cosmic Womb (Yoni) and the Mother Principle (Mātṛmaṇḍala) that gives birth to universal creation.

The Triadic Foundation of Creation

The Vedāntic philosophy states: “Yoneḥ Śarīram”—the body originates from the womb. The entire structure of creation is formed from the interaction of Bindu (dot) and Yoni (womb).

Upon deeper contemplation of creation’s origin, it becomes evident that:

  1. One aspect of existence is indivisible (Niraṁśa), beyond all vibration and eternally still.
  2. The other aspect is divisible (Saṁśa), manifesting as movement and activity.

The indivisible aspect (Niraṁśa Sattā) is beyond vibration, eternally peaceful, and represents Śiva (pure consciousness). Within this indivisible reality, Śiva and Śakti exist as one, without distinction.

This indivisible field remains forever beyond the grasp of the mind and intellect. However, within the divisible aspect (Saṁśa Sattā), there are two expressions:

  1. Śiva as the consciousness aspect (Jñāna)—called Ambikā (the motherly aspect of Śakti).
  2. Śakti as the dynamic aspect (Kriyā)—called Śāntā (the tranquil aspect of Śakti).

From these two currents (Ambikā and Śāntā), the formation of the triangular Yoni (Womb) occurs, which is the fundamental principle behind the structure of the universe.

This mystical triangular structure at the core of the Śrīcakra remains one of the most profound mysteries in Tantra and Yoga.

Conclusion: The Temple of Śrī Mātā as the Supreme Reality

The Śrīcakra is both the cosmic diagram and the divine abode of Śrī Mātā. It represents:

  • The interplay of Agni and Soma (fire and nectar)
  • The harmony of Śiva and Śakti
  • The balance of stillness and movement
  • The eternal cosmic cycles of creation and dissolution

Through deep meditative contemplation (Dhyāna Yoga) upon this great mystery, the seeker realizes the unity of self, universe, and the Divine Mother.

This temple of Śrī Mātā is not merely a structure in the external world—it is the cosmic blueprint of all existence.

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Śrīcakra by Mahāmahopādhyāya Dr. Gopinath Kaviraj

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There have been various discussions in both ancient and modern global literature regarding universal prosperity (Viśvamṛddhi). Thinkers from different traditions have expressed their perspectives, each based on a specific worldview and established truths. In this article, I will briefly discuss certain aspects of the cosmic principle (Sṛṣṭi Tattva) from the Śākta tradition within the Indian philosophical framework.

The universal existence and the individual body are fundamentally the same essence. Tantric scholars assert that what yogis refer to as the manifestation of the Bindu (the primordial dot) is merely a variation in terminology. In other words, the emergence of the Śrīcakra, the creation of the universe, and the manifestation of the soul through the body are essentially the same phenomenon.

Śakti: The Undivided Existence

According to Śākta philosophy, the unchanging essence (Akhaṇḍa Sattā) at the root of the universe is both the material cause (Upādāna) and the instrumental cause (Nimitta) of the cosmos. It neither increases nor decreases; it is eternal, beginningless, self-luminous, and of the nature of consciousness and bliss (Cidānanda Svarūpa). This state is known as the non-dual union of Śiva and Śakti (Śiva-Śakti Advaitāvasthā).

In His Śiva aspect, this essence remains detached, inactive, and an absolute witness, while in its Śakti aspect, it becomes the manifesting principle of the universe. Although Śiva and Śakti are inherently united, Śiva is neutral and unchanging, whereas Śakti is in constant expansion and contraction.

Śiva and Śakti: The Interplay of Cosmic Forces

The ancient yogis attempted to explain the supreme principle through the perceptible realities of the universe. They argued that what we call Śiva in ordinary discourse is actually an aspect of Śakti, because even Śiva cannot be conceived of without Śakti. Without Śakti, Śiva cannot be described in any way. This is emphasized in Tantric texts:

“Śaktyā vinā para Śive nāma dhāma na vidyate”
(Without Śakti, even the Supreme Śiva has neither name nor abode.)

At the root of the universe, there exists a play of two opposing aspects of Śakti. In one state, they remain harmonized and non-dual, while in another, they engage in dynamic interaction. These two aspects are known as Agni (Fire) and Soma (Moon or Nectar).

  • Agni (Fire) is associated with dissolution, destruction, and time (Kāla).
  • Soma (Nectar) is associated with bliss, immortality, and expansion.
  • Agni disintegrates the undivided entity into distinct forms, whereas Soma unifies the fragmented into a singular whole.
  • Agni is the principle of destruction, while Soma is the principle of nourishment and joy.

When Agni and Soma remain in equilibrium, no creation or destruction occurs, leading to the eternal state (Nitya Avasthā), symbolized as Ravi (the Sun) or Surya. From this perspective, the science of the Sun (Sūrya Vijñāna) is rooted in the idea that the eternal force of creation and destruction is present within the Sun.

  • When Soma dominates, creation occurs.
  • When Agni dominates, destruction follows.

The Supreme State (Advaita) is the perfect balance of Agni and Soma, which is symbolized in Tantric texts as Kāma (desire) and Ravi (the sun).

Bindu: The Origin of Creation

The origin of all existence is the Bindu (the cosmic point), which divides into three primary states:

  1. Amba (Mother) – The illuminating aspect (Jñāna Śakti, the Power of Knowledge)
  2. Śāntā (Tranquil) – The reflective aspect (Icchā Śakti, the Power of Will)
  3. Raudrī (Fierce) – The dynamic aspect (Kriyā Śakti, the Power of Action)

These three aspects together form the Mūla Trikoṇa (the primordial triangle), which is the root of the Śrīcakra.

The Śrīcakra is the cosmic blueprint, reflecting the entire structure of existence from its subtlest spiritual form to its grossest physical manifestation. This triangular formation later gives rise to multiple layers of manifestation, represented in the Sacred Geometry of the Śrīcakra.

The Evolution of the Śrīcakra

The Śrīcakra consists of multiple concentric layers, each symbolizing different aspects of cosmic manifestation:

  1. Mahābindu – The Supreme Bliss (Sarvānandamaya Cakra)
  2. Triangular Formation (Trikoṇa) – The Source of All Accomplishments (Sarvasiddhiprada Cakra)
  3. Eight-Petaled Structure (Aṣṭakoṇa) – The Protector of All (Sarvarakṣākara Cakra)
  4. Inner and Outer Decagonal Formations (Daśakoṇa) – The Bestower of All Wealth and The Remover of All Diseases (Sarvārthasādhaka and Sarvarogahara Cakras)
  5. Fourteen-Petaled Layer (Caturdaśāra) – The Bestower of All Auspiciousness (Sarvasaubhāgyasādhaka Cakra)
  6. Eight-Petaled Lotus (Aṣṭadala Kamala) – The Condenser of All Desires (Sarvasaṅkṣepaka Cakra)
  7. Sixteen-Petaled Lotus (Ṣoḍaśadala Kamala) – The Fulfiller of All Wishes (Sarvāśāparipūraka Cakra)
  8. Three Concentric Circles (Trivṛtta) – The Deluder of the Three Worlds (Trailokyamohana Cakra)

The outermost layer, known as Bhūpura, represents the boundary of existence, beyond which the manifested universe dissolves into non-duality.

Śrīcakra as the Supreme Reality

The Śrīcakra is a reflection of the Supreme Power (Mahāśakti) and the entire cosmic order. The human body and the vast universe are merely transformations of this fundamental reality.

According to the Bhāvanopaniṣad, during internal worship (Āntara Yāga) or deep meditation (Ātma-Dhyāna), the practitioner should envision their own body as the Śrīcakra. This unique perspective allows the sādhaka to experience the non-duality between the body, the universe, and the Supreme Reality.

Time and Space in the Śrīcakra

The manifestation of external reality is dependent on space (Deśa) and time (Kāla). The phases of the moon represent the fifteen divine energies (Nityā Devis), who regulate the cosmic flow of time. In the Tāntric system, these energies are associated with specific lunar phases and must be meditated upon as inseparable from the Supreme Goddess Lalitā-Tripurasundarī.

The Śrīcakra is eternally present within the cosmic cycle of time and space, and its presence is never separate from reality. In this sense, the Śrīcakra is not an external entity, but an inner reality embedded in the fundamental structure of existence.

Conclusion

The Śrīcakra represents the ultimate unity of Śiva and Śakti, creation and dissolution, motion and stillness. It is both the foundation and the ultimate goal of all existence. The interplay of Agni and Soma, Śakti and Śiva, light and reflection continuously governs the cycle of creation, preservation, and dissolution. Those who comprehend this mystery through deep spiritual practice gain insight into the essence of the cosmos itself.

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Why Guru is important in Sadhana by — Mahāmahopādhyāya Paṇḍita Gopīnātha Kavirāja

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The method of Sādhana (spiritual practice) is known only through the Guru (spiritual teacher). Describing the method of any sādhana in scriptures only leads to misuse and malpractice, because a sādhaka (practitioner) cannot correctly understand the process merely by reading about it in texts. It is only through a Guru that one can truly comprehend it.

This is the reason why I have not described the methods of sādhana in my texts.

In the Bhagavad Gītā, Bhagavān Śrī Kṛṣṇa has stated:

“Apāne guhati prāṇaṃ prāṇāpāna-samānayoḥ”

(One should merge Apāna Vāyu into Prāṇa Vāyu, and Prāṇa Vāyu into Apāna Vāyu).

Can anyone truly understand this process without the guidance of a Guru?

— Mahāmahopādhyāya Paṇḍita Gopīnātha Kavirāja

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Concepts in Chapter 05 of the Sex to Super consciousness

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Introduction

In this discourse delivered on 1 October 1968 at Gowalior Tank Maidan, Osho delves into a transformative journey from lust to spirituality. He explains the misunderstood nature of sex, the spiritual potential it holds, and its integral role in human evolution. Osho emphasizes that addressing sex openly is essential for personal and societal growth. By understanding and transcending sexual energy, one can elevate to love, and ultimately to spiritual realization. Through anecdotes, philosophical insights, and thought-provoking analogies, he dismantles conventional beliefs and advocates for a higher understanding of life’s energy.

Simplified Summary of Concepts

  1. Sex as a Starting Point:
    Osho emphasizes that understanding sex is the first step toward spirituality. Ignoring or suppressing it leads to societal hypocrisy and personal frustration.
  2. Three Levels of Sexual Experience:
    • Physical: Basic, mechanical interaction, often superficial.
    • Psychological: A deeper emotional connection, though still unstable and fleeting.
    • Spiritual: The ultimate transformation where sex becomes a path to divine union, offering timeless ecstasy.
  3. Transformation of Energy:
    Just as manure can help flowers bloom, sexual energy can be refined into love and higher consciousness through awareness and understanding.
  4. Motherhood and Spiritual Sex:
    Osho highlights the unique intimacy between a mother and child as an example of spiritual union. He contrasts this with the fleeting connections in marriage, which require deeper growth to become spiritually fulfilling.
  5. Critique of Conventional Morality:
    Religious and social taboos around sex have perpetuated ignorance, leading to perversion and repression. True morality arises from understanding, not suppression.
  6. Path to Superconsciousness:
    By observing the fleeting moment of bliss in sexual union, one can catch a glimpse of higher consciousness. Through meditation and awareness, this moment can be expanded into a permanent state of spiritual realization.
  7. New Humanity through Celibacy:
    Osho envisions a world where children are conceived out of spiritual union rather than lust, creating a society of healthier, more evolved individuals.
  8. Rejection of Hypocrisy:
    He critiques society’s tendency to revere religion superficially while avoiding deeper, transformative truths. Courage and openness are necessary to embrace spiritual growth.
  9. Role of Tantra:
    Osho acknowledges Tantra as an ancient practice that understood the spiritual potential of sex and used it as a path to transcendence.
  10. Call to Action:
    Osho concludes by encouraging individuals to transform their lust into love and use it as a ladder to reach higher states of consciousness.

This discourse is both a challenge to societal norms and an invitation to embark on a journey of inner transformation, turning base instincts into pathways to spiritual enlightenment.

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Essence of Tantra – Lesson 07

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This post is a summary of the class series “Essence of Tantra” conducted by Sri Shakthi Sumanan, offering profound insights into the foundational principles of Tantra. These notes serve as a reference for participants and are not self-explanatory; their true depth and meaning can only be understood through active participation in the class discussions and experiential learning sessions.

Introduction

The Goddess (Devī) represents the supreme cosmic power and is the essence of all creation, sustenance, and dissolution. She is the Śakti, the dynamic energy of the universe, and the counterpart of Śiva, the unchanging consciousness. This passage explores the many aspects of Devī, from Her cosmic manifestations as Māyā and Mahāmāyā, to Her forms in human worship and spiritual practices. It also examines the roles of Devī in relation to creation, liberation, and the unity of the universe, emphasizing Her prominence in the Tantric tradition.

To make these profound teachings accessible, let us simplify the key concepts.

Simplified Explanation of Concepts

1. Devī as the Great Śakti

  • Śakti means energy or power, and Devī is the supreme Śakti who governs and manifests the universe.
  • She is described as:
    • Māyā: The force through which the one reality, Brahman, appears as the manifold world (saṃsāra).
    • Mahāmāyā: The supreme illusion, beyond ordinary māyā, as She creates and governs the universe.
    • Avidyā (Nescience): Binding beings to the cycle of life and death (saṃsāra).
    • Vidya (Knowledge): Liberating beings by revealing the truth and leading them to mokṣa (liberation).

Devī is the Prakṛti (Nature) and the Ādyā Śakti (Primordial Energy), existing before creation as the source of all manifestation.

2. Devī as Cit-Śakti

  • Cit-Śakti refers to the conscious energy of the Absolute (Brahman).
  • Devī is both:
    • Vācaka-Śakti: The expression of consciousness (Cit) in Prakṛti.
    • Vāchya-Śakti: Cit itself, the essence of pure consciousness.

In Her motherly aspect (Śrī-mātā), Devī nourishes and sustains the worlds. She is the personification of Sat (Existence), Cit (Consciousness), and Ānanda (Bliss).

3. Devī’s Forms

Devī manifests in three primary forms:

  1. Para (Supreme Form): Beyond form and qualities, incomprehensible and infinite.
  2. Sūkṣma (Subtle Form): The form of mantras, accessible through spiritual practices and meditation.
  3. Sthūla (Gross Form): The physical form with human-like attributes, celebrated in scriptures and worshipped in temples.

4. Devī as the Source of Creation

  • Devī is the source of Brahmā (Creator), Viṣṇu (Sustainer), and Maheśvara (Destroyer).
  • She is often depicted in Her female forms, which are particularly revered in Tantra. For example:
    • Sarasvatī: Goddess of knowledge and wisdom.
    • Lakṣmī: Goddess of wealth and prosperity.
    • Durgā: The fierce protector.
    • Tripurā-sundarī: The beautiful one who governs the three worlds.

Her cosmic play is described as the līlā (divine play), where countless worlds appear and disappear as reflections of Her energy.

5. The Daśa-Mahāvidyās (Ten Great Wisdoms)

  • As Sati, Devī manifests in ten forms, known as the Daśa-Mahāvidyās:
    1. Kālī: The fierce goddess of time and destruction.
    2. Tārā: The savior and protector.
    3. Tripurasundarī (Śrī Vidyā): The goddess of beauty and supreme knowledge.
    4. Bhuvaneśvarī: The ruler of the worlds.
    5. Chinnamastā: The self-decapitated goddess, symbolizing self-sacrifice.
    6. Bhairavī: The terrifying goddess who destroys ignorance.
    7. Dhūmāvatī: The widow goddess, representing inauspiciousness and transcendence.
    8. Bagalāmukhī: The paralyzer of enemies and obstacles.
    9. Mātangī: The goddess of speech and music.
    10. Kamalātmikā (Lakṣmī): The goddess of prosperity and beauty.

Each of these forms represents a unique aspect of Devī’s cosmic energy.

6. Devī and the Fifty-One Śakti Pīṭhas

  • After the death of Sati during Dakṣa’s yajña (sacrifice), her body was divided into 51 fragments by Viṣṇu’s discus. These fragments fell to the earth, forming the Śakti Pīṭhas, sacred places of worship where Devī resides with Her consort Bhairava.

7. Devī in the Human Body: Kuṇḍalinī

  • Devī exists in the human body as Kuṇḍalinī, the coiled energy resting at the base of the spine (mūlādhāra chakra).
  • When awakened, Kuṇḍalinī rises through the chakras, leading to spiritual liberation and unity with the supreme consciousness.

8. Devī as the All-Encompassing Reality

  • Devī is described as:
    • The universe itself: All forms, animate and inanimate, are Her manifestations.
    • The Supreme Life: The flowering beauty and diversity of the universe are expressions of Her infinite energy.
    • The Sun and Moon, and all deities and beings, are parts of Her cosmic form.

In the Śākta-Śāstras and Tantras, Devī is worshipped as the ultimate reality, with all other forms being Her reflections.

9. The Highest Worship

  • The highest form of worship is nirādhārā, where Devī is realized as the pure intelligence within the Self. Through inner realization, the sādhaka (spiritual practitioner) transcends the external forms and realizes Devī as the supreme witness of all creation.

Key Takeaway

Devī represents the ultimate cosmic power, uniting creation, sustenance, and dissolution. As Śakti, She is the dynamic force of Śiva, manifesting in countless forms and energies. Whether as the primordial energy of creation, the liberator of souls, or the coiled Kuṇḍalinī within us, Devī permeates all existence. Her worship in the Tantric tradition emphasizes self-realization, unity with the supreme consciousness, and the understanding that all diversity is but an expression of Her infinite play.

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Essence of Tantra – Lesson 06

Leave a Comment / Essence of Tantra Class Series Notes, Uncategorized /

This post is a summary of the class series “Essence of Tantra” conducted by Sri Shakthi Sumanan, offering profound insights into the foundational principles of Tantra. These notes serve as a reference for participants and are not self-explanatory; their true depth and meaning can only be understood through active participation in the class discussions and experiential learning sessions.

Introduction

This section explores profound metaphysical concepts from the Tantric tradition, particularly focusing on the interplay of Śiva and Śakti—the ultimate cosmic principles that underpin creation, existence, and dissolution. It delves into the intricate relationships between the guṇas (sattva, rajas, tamas), the creation process, and the role of Śakti as the active force behind manifestation. The text also introduces key elements of the human spiritual experience, such as Kundalinī and the chakras, while elaborating on the stages of cosmic evolution from the unmanifested (avyakta) to the manifested universe.

To make these teachings accessible, let us break down the key concepts step by step for better understanding.

Simplified Explanation of Concepts

Śiva and His Manifestations

  • Śiva is the unchanging, eternal consciousness that descends into different states and forms to manifest the universe.
  • He is addressed by various names—Śambhu, Sadā-śiva, Śaṃkara, Maheśvara, etc.—each reflecting different aspects of His nature and qualities:
    • Śambhu: Auspicious and benevolent.
    • Sadā-śiva: Represents the predominance of sattva (purity and illumination).
    • Maheśvara: The great lord overseeing the cosmos.
  • The Śiva-Purāṇa and Mahābhārata list numerous names (e.g., 1,008) reflecting these diverse manifestations.

Śakti: The Dynamic Energy of Creation

  • Śakti is the active, dynamic force of Śiva. She is both:
    • Māyā: The power through which Brahman creates the illusion of differentiation in the universe.
    • Mūla-prakṛti: The root nature or unmanifested potential that transforms into the universe of names and forms.
Śakti and the Guṇas
  • Śakti contains the three guṇas, which define the structure and dynamics of creation:
    1. Sattva: Illuminating and revealing (manifesting clarity).
    2. Rajas: Activating and dynamic (driving change and action).
    3. Tamas: Veiling and stabilizing (producing inertia and concealment).
  • The triad of guṇas represents:
    • The descent of spirit into matter (as creation evolves).
    • The ascent of matter back to spirit (as beings return to the source).
    • The dense veil of spirit concealed within material nature.

Creation and the Role of Śiva-Śakti

  1. Mūla-prakṛti as the Womb of Creation
    • Mūla-prakṛti is the primordial womb into which Brahman (Śiva) plants the seed of creation.
    • The active force of rajas disturbs the equilibrium of the guṇas, initiating creation.
  2. Śiva and Śakti in Manifestation
    • The illuminating consciousness of Śiva (cit) works through Śakti to create the universe, which is governed by the dual principles of Maheśvara (Śiva) and Maheśvarī (Śakti).
    • Together, Śiva and Śakti pervade the entire cosmos and are symbolized in the human body as:
      • Svayambhū-liṅga: The self-manifested aspect of Śiva in the mūlādhāra chakra.
      • Kundalinī-Śakti: The coiled divine energy lying dormant in the mūlādhāra.

Kundalinī: The Coiled Energy

  • Kundalinī means “the coiled one” and is depicted as a serpent resting at the base of the spine in the mūlādhāra chakra.
  • She is the vital energy (jīva-śakti) that animates all life and manifests as prāṇa (life force).
  • Kundalinī has three and a half coils, corresponding to:
    • The three guṇas and the half bindu mentioned in the Kubjikā-Tantra.
  • When awakened, Kundalinī ascends through the chakras, leading to higher states of consciousness.

Stages of Cosmic Creation

The cosmic evolution begins with the unmanifested avyakta and progresses through various stages:

  1. Avyakta (Unmanifested State):
    • The state of Mūla-prakṛti in perfect equilibrium.
  2. Mahat (Cosmic Intelligence):
    • The first manifestation, where the three guṇas become distinctly evident.
  3. Ahaṃkāra (Selfhood):
    • Ahaṃkāra develops in three forms:
      • Sāttvika (Pure): Produces the senses and divine forces.
      • Rājasika (Active): Governs dynamism and change.
      • Tāmasika (Dense): Gives rise to the elements and the subtle essences (tanmātrās).
  4. Tanmātrās and Tattvas:
    • The tanmātrās (subtle essences) are associated with the five elements:
      • Ether (sound), Air (touch), Fire (sight), Water (taste), Earth (smell).
    • These essences evolve into the tattvas (principles of creation).

The Vaikrta Creation

  • The process of creation bifurcates into:
    • Prākṛta (Belonging to Prakṛti): The initial stages of creation (e.g., elements, senses).
    • Vaikrta (Modified Creation): Includes all life forms, such as:
      • Vegetation: Life currents move upwards.
      • Animals: Life currents are horizontal.
      • Spirits (Bhūta, Preta, etc.): Life currents tend downward.

Key Takeaway

This passage illustrates the intricate dynamics of creation, highlighting the interplay of Śiva (pure consciousness) and Śakti (dynamic energy). The universe arises through a systematic process, starting with the unmanifested potential of Mūla-prakṛti, moving through cosmic intelligence, and culminating in the diverse forms of life and matter. These teachings not only reveal the cosmic processes but also emphasize the divine forces present within the human body, such as Kundalinī, inviting us to explore our inner spiritual potential and align with the universal principles of Śiva-Śakti.

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