Essence of Tantra Class Series Notes

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.

Guna in Tantra Sastra: A Comprehensive Understanding

The concept of Guna is fundamental to Indian philosophy and Tantra Sastra, as it provides a framework for understanding the nature of existence and the principles governing spiritual practice (Sadhana). The term Guna is often translated as “quality” or “attribute,” but in reality, it signifies much more—it represents the very fabric of Prakriti (nature) and its functioning.

The Three Gunas and Their Functions

According to Tantra Sastra, Prakriti consists of three essential Gunas:

1. Sattva (सत्त्व) – The principle of revelation and light
2. Rajas (रजस्) – The principle of dynamism and activity
3. Tamas (तमस्) – The principle of suppression and inertia

These Gunas work in a state of mutual suppression and interaction, shaping all aspects of existence.

• Sattva reveals the nature of consciousness. It is associated with clarity, knowledge, and peace.
• Rajas creates movement and action. It acts as the catalyst that activates both Sattva and Tamas.
• Tamas obscures and conceals. It is linked with ignorance, inertia, and darkness.

The State of Equilibrium and Manifestation

Before creation, Prakriti exists in a state of stable equilibrium where these three Gunas are balanced. This state is called Avyakta Prakriti (unmanifested nature). When this balance is disturbed, the manifested universe comes into being, and every object in existence reflects a particular predominance of one of the three Gunas.

• Devas and Enlightened Beings: Dominated by Sattva, with Rajas and Tamas highly subdued.
• Humans: A mix of Sattva, Rajas, and Tamas in varying degrees, leading to different temperaments and behaviors.
• Animals: Less Sattva, more Rajas, and considerable Tamas.
• Vegetation: Predominantly Tamasic, with minimal Rajas and Sattva.
• Inanimate Objects: Almost entirely Tamasic, with Rajas acting upon Tamas to suppress Sattva.

The Spiritual Progression of Jivatma

The journey of the Jivatma (individual soul) is a progression from Tamas to Sattva, facilitated by Rajas. This progression signifies spiritual evolution:

• The Paśu Bhava (animalistic nature) is highly Tamasic.
• The Vira Bhava (heroic or dynamic nature) is Rajasic.
• The Divya Bhava (divine nature) is predominantly Sattvic.

This classification also relates to different Tantric paths—Paśu Marga (ordinary worldly path), Vira Marga (path of transformation through power), and Divya Marga (path of divine realization).

The Etymology and Nature of the Gunas

• Sattva (derived from Sat, meaning “eternally existent”) is linked with pure intelligence (Cit) and bliss (Ananda).
• Tamas, representing darkness, acts as a veil over consciousness, leading to ignorance and inertia.
• Rajas, being dynamic, serves as the bridge between Sattva and Tamas, manifesting as activity and passion.

Each being has all three Gunas in different proportions, determining their nature, behavior, and spiritual inclination.

Gunas and the Human Experience

The Sukshma Sharira (subtle body) consists of Buddhi, Ahamkara, Manas, and the ten Indriyas. The gross body (Sthula Sharira) is also composed of these Gunas.

• When Sattva is dominant, it leads to happiness and spiritual clarity.
• When Rajas is predominant, it creates restlessness and attachment to action.
• When Tamas is predominant, it results in ignorance and delusion.

In worldly life, Rajas causes a mixture of pleasure and pain, as it drives human desires. True bliss (Ananda) comes only when the Sattva Guna is fully activated, leading to self-knowledge.

Role of a Guru in Balancing Gunas

Tantric Sadhana aims at increasing the Sattva Guna with the assistance of Rajas, which makes Sattva active. However, guidance from a Guru is essential because incorrect practices can lead to imbalances and harm instead of progress.

A Guru identifies the appropriate Sadhana for each disciple based on their Adhikara (spiritual eligibility). A practice suited for a Sattvic aspirant may be detrimental to a Tamasic aspirant, reinforcing the importance of individualized spiritual discipline.

Conclusion

The Gunas in Tantra Sastra offer profound insights into the nature of the universe, human psychology, and spiritual evolution. The interplay of Sattva, Rajas, and Tamas dictates not only the material world but also the inner journey of every seeker.

The goal of Tantric Sadhana is to increase Sattva, using Rajas as a tool while minimizing Tamas, ultimately leading to Self-realization. Through correct practice, discrimination, and Guru’s guidance, an aspirant can transcend the limitations of Gunas and experience the true essence of Ananda—the bliss of the Absolute.

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.

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.

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 part delves into profound metaphysical concepts derived from Tantra, primarily discussing the manifestation of the ultimate reality, Śabda-Brahman, and its interplay with energies, divine forms, and cosmic forces. At its core, the Śabda-Brahman represents the primal vibration or sound that is the source of all creation, which unfolds into various dimensions of existence. The intricate relationships between Śakti (divine energy) and Śiva (pure consciousness) form the foundation of these teachings, emphasizing the dynamic nature of reality.

To make these ideas more accessible, let us simplify the core concepts step by step, highlighting their significance in understanding the nature of creation, energy, and the divine interplay of consciousness and action.

Simplified Explanation of Concepts

1. Śabda-Brahman and Its Energies
   • Śabda-Brahman is the ultimate sound or vibration from which all creation arises.
   • It manifests through three primary energies (śaktis):
     • Knowledge (Jñāna-śakti): The energy that allows understanding and awareness.
     • Will (Icchā-śakti): The energy of intent and desire, the impulse to create.
     • Action (Kriyā-śakti): The energy that brings will and knowledge into tangible form.
   These three energies correspond to the three guṇas of nature (Prakṛti):
   • Sattva: Purity, clarity, and knowledge.
   • Rajas: Activity, passion, and dynamism.
   • Tamas: Inertia, stability, and potential.

2. The Cosmic Triad and the Deities
   • The Param Bindu (Supreme Point) is the source of all creation, encompassing both the seed (bindvātmaka) and the creative potential (kalātmaka). From this origin, the cosmic forces are personified as:
     • Raudri (associated with Rudra): Represents the element of Fire and is linked to knowledge (Jñāna).
     • Vāmā (associated with Viṣṇu): Represents the Sun and embodies action (Kriyā).
     • Jyeṣṭhā (associated with Brahmā): Represents the Moon and signifies will or desire (Icchā).
   These deities and their energies symbolize the ongoing cosmic processes of creation (Brahmā), sustenance (Viṣṇu), and dissolution (Rudra).

3. Tripurā and the Threefold Energy
   • The goddess Tripurā (the essence of the three worlds) is described as the unified force behind:
     • Creation (Brahmā): The energy of desire (Icchā-śakti).
     • Sustenance (Viṣṇu): The energy of wisdom (Jñāna-śakti).
     • Dissolution (Rudra): The energy of action (Kriyā-śakti).
   This shows that Śakti (energy) is the dynamic aspect of the static consciousness of Brahman, and all cosmic activities are driven by Her presence.

4. Para-Śiva and the Septenary Manifestation
   • The supreme consciousness, Para-Śiva, manifests in seven levels:
     • Śambhu: The timeless essence, linked to Kāla (time).
     • Sadā-Śiva: The all-pervading force that brings forth existence.
     • Iśāna, Rudra, Viṣṇu, and Brahmā: The triad of creation, sustenance, and dissolution, each paired with its respective Śakti.
   • Collectively, these deities form the Mahā-preta or the “great support,” representing the foundational principles of existence.

5. Symbolism of the Divine Bed
   • The Mahā-preta forms the symbolic bed upon which the union of Śiva (pure consciousness) and Śakti (dynamic energy) occurs. This union signifies the merging of stillness and motion, or the static and dynamic aspects of existence.
   • This divine event is described as taking place on a mystical jewelled island surrounded by an ocean of nectar, symbolizing the blissful and infinite nature of the ultimate reality.

Key Takeaway The passage highlights the interplay of consciousness (Śiva) and energy (Śakti) in creating and sustaining the universe. Śakti manifests as knowledge, will, and action, driving the cosmic processes represented by Brahmā, Viṣṇu, and Rudra. The teachings emphasize the unity of static and dynamic principles, showing that the divine energies work harmoniously to maintain the balance of creation.

Understanding these concepts enables us to appreciate the intricate symbolism and philosophical depth of Tantra, which seeks to explain the origin and nature of the universe as a dance of energy and consciousness.

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 Param-Bindu is a central concept in Tantric philosophy and cosmology, representing the source of creation and the union of Śiva (the universal consciousness) and Śakti (the universal energy or dynamic power). In Tantra, the universe is described as emerging from the interplay of these two principles, Śiva and Śakti, symbolized by the Param-Bindu. This Bindu (or point) is both a representation of the ultimate unity of existence and the beginning of differentiation, leading to the manifestation of the universe. Surrounding the Bindu are layers of spiritual and cosmic elements, such as the crescent moon (Candra-maṇḍala), representing higher spiritual states, and the dynamic interplay of energies within creation. This concept is deeply connected to sound (Śabda) and vibration (Nāda), which are considered the building blocks of all existence. Through understanding Param-Bindu, one can grasp the Tantric view of creation, dissolution, and the path to spiritual realization.

Simplified Explanation of the Concept

1. The Param-Bindu as the Source of Creation:
   • The Param-Bindu is a tiny dot or point that symbolizes the origin of the universe. It represents Śiva and Śakti, the two fundamental cosmic principles—consciousness and energy—together in unity.
   • Inside the Bindu is the Brahma-pada, the “seat of Brahman,” where the primal union of Śiva (pure consciousness) and Śakti (creative energy) occurs.
   • The circle around the Bindu represents Māyā, the illusion or veil that hides the true nature of reality.
2. The Cosmic Structure Around the Bindu:
   • Above the Sun Circle (Sūrya-maṇḍala) and Moon Circle (Candra-maṇḍala) lies the Bindu, surrounded by other subtle elements like:
     • Nirvāṇa-kalā (the 17th crescent) and Amā-kalā (the 16th phase of the Moon), which represent highly spiritual stages of realization.
     • These elements are placed in a triangle symbolizing sound and creation, known as the “A, Ka, Tha” triangle.
3. The Triangle and the Letters:
   • The triangle is a sacred geometrical shape that contains:
     • Forty-eight letters of the Sanskrit alphabet, divided into groups (vowels, consonants, and additional letters).
   • The triangle represents mātṛkā, or the divine power of the letters, which form the basis of all existence, as every sound or vibration creates reality.
4. The Transformation of Energy:
   • The Param-Bindu undergoes a process of unfolding, where Śiva and Śakti separate to create the universe.
   • This division creates Nāda (primordial sound), Bīja (seed of creation), and Bindu (the point of concentrated energy).
   • Nāda exists in three states:
     • Tamas (darkness): Nāda is unmanifest and dormant.
     • Rajas (activity): Nāda becomes more organized and active.
     • Sattva (purity): Nāda transforms into Bindu, ready to create.
5. Sun, Moon, and Fire:
   • These elements are symbolized by:
     • Fire (Jñāna, or knowledge): Burns away ignorance and transforms reality.
     • Moon (Icchā, or will): Represents the desire and intention behind creation.
     • Sun (Kriyā, or action): Represents the energy needed for manifestation.
6. The Role of Creation and Liberation:
   • Creation happens when the Bindu bursts, and Śiva and Śakti separate, giving rise to the world.
   • Liberation occurs when one moves beyond Māyā and understands the unity of Śiva and Śakti, symbolized by the Param-Bindu.

In simpler terms, the Param-Bindu is like a cosmic seed, containing everything needed to create the universe. It symbolizes ultimate unity, from which all diversity arises. The journey of spiritual realization in Tantra is about returning to this unity, understanding the divine interplay of energy and consciousness that sustains all existence.

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.

This discussion explores the profound transformation of Niṣkala-Brahman (the formless, absolute reality) into the manifested universe through Śakti (creative energy), as explained in Tantra and Vedanta philosophy. It outlines the process by which the unmanifest Brahman, desiring to create, expresses itself through Śakti, leading to the emergence of Nāda (primordial sound) and Bindu (the concentrated seed of creation). These key concepts illuminate the intricate relationship between Śiva (pure consciousness) and Śakti (dynamic energy), whose union forms the foundation of all existence. By grounding these abstract metaphysical ideas in symbolic representations, the narrative reveals the interconnectedness of the formless and the manifest, providing a deeper understanding of the universe’s divine origins.

1. In the Beginning:

• In the very beginning, only the Niṣkala-Brahman (the formless, absolute reality) existed.
• This Brahman was the One without a second, existing in its pure, undifferentiated state.

2. The Will to Manifest:

• Brahman willed, “Let me become many” (Ahaṁ bahu syām – “May I be many”).
• This will to create is the first manifestation of Śakti—the creative power of Brahman.
• Through this manifestation, the Niṣkala-Brahman became the Sakala-Brahman (the manifested Brahman) and is now perceived with attributes and forms.

3. Brahman as the Subject of Worship:

• In its manifested form, Brahman becomes the object of worship.
• To the human mind and senses, Brahman takes on form and attributes, embodying itself in:
  • All the Devas and Devīs (gods and goddesses),
  • The worshipper, and
  • The entire universe and its beings.
• Essentially, everything—whether divine, human, or material—is a form of Brahman expressed through Śakti.

4. The Śruti’s Revelation:

• The Śruti (sacred text) describes this process with the phrase “Sa aikṣata” (“He saw”). Brahman, through its will to manifest, contemplated, “May I be many” (Ahaṁ bahu syām prajāyeya).
• This act of “seeing” or contemplation is itself a manifestation of Śakti, referred to as Paramāpūrva-nirvāṇa-śakti—the primal and supreme creative energy of Brahman.

5. The Process of Manifestation:

• From Brahman with Śakti (Parahaktimaya):
  • The first manifestation is Nāda: the subtle vibration or primordial sound (often identified as the source of all creation, akin to the concept of the “Word” in some other traditions).
  • From Nāda arises Bindu: the concentrated point or seed of creation, representing the unity of Śiva (pure consciousness) and Śakti (creative energy).

6. Śiva, Śakti, and the Param Bindu:

• Kālicharana’s commentary on the Ṣaṭcakra-nirūpaṇa explains that:
  • Śiva (consciousness) and Nirvāṇa-Śakti (creative power) are bound together by a subtle māyik bond (illusion or the covering that enables manifestation).
  • In this state, they exist together in the form of the Param Bindu—the supreme point or seed of creation from which the universe emerges.

7. Summary in Simple Terms:

• Initially, Brahman existed as pure, formless reality (Niṣkala-Brahman).
• Brahman desired to create and manifested Śakti, its creative energy.
• Through this energy, the universe, with all its forms and beings, came into existence.
• The process of creation involved:
  • Nāda (primordial sound),
  • Bindu (the concentrated seed of creation), and
  • The interplay of Śiva (consciousness) and Śakti (energy), united in the Param Bindu.
• Everything in the universe, including gods, humans, and nature, is a form of Brahman expressed through Śakti.

This explanation emphasizes the non-duality of Śiva and Śakti and how the universe is a manifestation of their union. It also connects the abstract concepts of sound (Nāda) and point (Bindu) as the subtle beginnings of all creation, grounding complex metaphysical ideas in symbolic forms.