Evolution of tattvas

Umapati Shivam describes this bond by explaining the evolution of tattvas –Atma tattvas, Vidya tattvas and Shiva tattvas . The experience by the individual self is enabled by these tattvas . The order of involution is the same as that of evolution.^[1] Atma tattvas and vidya tattvas are part of Ashuddhamaya whereas Shiva tattvas are part of Shuddha maya . It is to be understood that there is only one entity of maya that is in two phases. One phase—shuddha-maya—is unmixed with ‘anavamala’ andkarma .The other phase—ashuddha-maya—is mixed with ‘anavamala ’ and karma . The Shiva tattvas are not under the influence of mayeya mala , whereas the Atma tattvas and vidya tattvas are under the influence of mayeya mala .

There are seven fundamental principles under vidya tattvas .^[2] These work under the authority of Ananda Deva leading the individual self to incline towards the worldly experience.

These principles are:

1. Maya (Ashuddha Maya)
2. Time (Kala)
3. Kala (Animating Principle)
4. Niyati (Destiny–The principle of determination of karma in all respects)
5. Vidya (Cognitive Intimation)
6. Raga (The principle of Attraction)
7. Purusha (Individual self enabled by the above tattvas)

Shrikanda Deva is the authority of the Prakriti maya –which is a part of Ashuddha maya itself.

There are 24 atma tattvas in Prakriti maya .

1. Mula Prakriti alias Mahat (this is evolved from Kala ).
2. Gunatattva (attributes of mula Prakriti )–unmanifested state of sattva , tamasa and rajasa .
3. Buddhi tattva (this emanates from Guna tattva and enables to function according to Niyati tattva )
4. Three types of ahankaratattva (these are emanating from buddhi tattva and are enabled by vidya (cognitive intimation).
5. Taijasa or satvic ahankara [ahankaram ].
6. Vaikari or rajasic ahankara .
7. Bhutadai or tamasa ahankara .
8. Manas mind which emanates from satvic ahankara .
9. Citta

Satvic ahankara leads to jnanendriyas (five senses).

10. Faculty of vision (eye).
11. Faculty of audition (ear).
12. Faculty of olfaction (nose) (smell).
13. Faculty of ductatory function (tongue).
14. Tactile sensory function (body) (touch).

Here Shaiva Siddhantha advocates that immediate contactual relation is a precondition of experience at the sensual and intellectual levels. It is to be noted that the eye alone “goes over” to the data because of its translucence and the other four senses (indriyas ) “stay” and pervade their respective data.

It may be noted that the sensory organs manifest the jnana Shakti of the individual self. Vaikharika ahankara emanates from rajasic ahankara andleads to karmendriyas or motor organs of the individual self.

These motor organs manifest into kriya-Shakti.

15. Mouth (Voice with space or ether as supporting refuge).
16. Foot (Stand and transport–Air as refuge).
17. Hand (Give, take and do–Fire as refuge).
18. Anus (excreta–water as refuge).
19. Sexual organ (Sexual pleasure–Earth as refuge).

Bhutadika ahankara connotes the five subtle attributive elements or tanmatras of the five Bhutas and also the five Maha Bhutas or Gross elements themselves.

[Tanmatras (Subtle elements) / Maha Bhutas (Gross elements)]

20. Sound / Ether;
21. Feelings / Air;
22. Form / Fire;
23. Taste / Water;
24. Smell / Earth;

According to Umapati Shivam, the fundamental principle accepted in Shaiva Siddhantha is that the individual self is beginningless and it has anavamala innatet in it. Maya and karma, the other two malas are also beginningless bondage relative to the individual self. When the individual self exists, the bond of ignorance also exists with it and this existence of ignorance causes the coexistence of maya and karma. This is similar to the paddy seed having a sprout, bran and husk, when the existence of the paddy seed itself gets manifested.

Footnotes and references:

[1]:

Odu kkam uthitha adaivu e nauraippar unarnthulore .—Sivaprakasam 27.

[2]:

Aruthimigum kalaikalam niyathiyudan vitthai
Aragam ivai anantharal mayaithanil agum
Uruthiraral kalaiyathanil piragiruthi gunangal
Ulavagum, agangaram punthithanil uthikkum
Therinthavithu thirivitham am thaisathavaigari
Thigazhtharu puthathiyenath thirunthiya sathuvigam
Viritthagunam manam putthi inthiriyam endru
Vilambiya sotthirathi muthal vilangiyidum virinthe .—Sivaprakasam 26.