Sakala Avastha

The self acquires a body in accordance with its two-fold deeds and begins its empirical experience with the help of instruments of knowledge, world and substances. During this course it commits merits and demerits. It accordingly transmigrates from one form of birth to another.

During this phase, the self acquires a body which is not there in kevala avastha. This embodiment of the self is of various kinds. Arulnandi Shivam classifies them as karana (permanent vesture), kancuka (specific and operative means), and guna (attributive) embodiments. Sthula and sukshmasarirams are also included in the guna sariram .^[1]

The Self immersed in the darkness of bondage, emerges in the twilight of embodiment. To begin with, it enters its causal body of the womb of Ashuddha maya and has its intelligence, will and action expressed in a general and collective sense. It, then, comes to assume the cast-like body of the tattvas of kala etc. Then it enters the body of the three gunatattvas which comprise as their evolutes of the inner organs etc., and comes to exercise its intelligence etc., upon the objects given in the previous two embodiments. In this way, the solitary self comes to be embodied in three kinds of bodies as above.

The self’s powers like cognition, conation and affection are partially disclosed by association of the individual self with the arousal of tattvas and the self is made fit for experience. The self becomes an agent responsible for its action, acquires merit and demerit, becomes finatised and undergoes an unending series of births and deaths. These are marked by alternate manifestation and lack of manifestation of its knowledge and activity.

The self that was earlier in kevala state, comes to be associated with the tattvas which are the evolutes of maya . This happens to counteract the bond of mala.^[2] Here Umapati Shivam raises a question for more clarity as to how it is possible for the intelligent self to get freed from the obscuring effects of mala , though partially, and to have the knowledge unveiled, just by coming to be associated with the non-intelligent tattvas. He himself replies that these tattvas are non-intelligent and are operated by the intelligent Shakti of Shiva (tirodhayi), and also they function like light which pierces through the encircling darkness.^[3] Due to the operation of the Shiva-Shakti, the individual self whose knowledge is unveiled by means of kala etc. comes to have the objects of experience. While the individual self is turned towards objects, it is effectively precluded, by the presence of mala , from knowing the Grace that works unceasingly from within.

The characteristic feature of the sakala avastha is the self’s empirical existence and experience that are occasioned by non-continuity.During the period of discontinuity,the self lapses into kevala-avastha . There is a continuous pull from below to thwart the association of senses and other instruments with the self. Hence, even the empirical knowledge is subject to ebb and flow. Umapati Shivam illustrates this aspect with that of light and darkness resembling the Grace and anavamala. The anavamala is always ready to obstruct and constrict the activities of the individual.^[4] It is also significant to know the function of multiple tattvas as light in revealing the knowledge and action of the self.

Umapati Shivam says that the common external condition of existence is the evolution of word (vac) meaning what is manifested by the word symbol, oral or written. In Shaiva Siddhanta,it is conceived as a kind of inner voice (Nada) i.e., Subtle voice (Consciousness). Its meaning -nature and significance -is aroused in primordial sense by the inner voice. The luminous character of experience is in contrast to the darkness of pre-experience. The presence of inner speech is the first evolute of Bindu or Shuddhamaya .

The evolution of speech also is to be understood in Shaiva Siddhanta. Speech in its original form is subtle which has two characteristics. It exists as sound in karanasarira and makes knowledge possible. Three forms of speech—pasyanthi , Madhyama and vaikari—evolve from sukshmavac.^[5]. While the three forms are destroyed, sukshmavac persists in shuddhamaya .^[6] One who is able to see sukshmavac as it is, as a result of merit gained through the penances, will enjoy the great happiness of shuddha maya. Pasyanthi , like the content of the peacock’s egg, which does not show the five colours that will get manifested later, contains the elements as well as the patterns of differentiation of sounds. It resides in thought and is responsible for indeterminate knowledge (nirvikalpaJnana).

Madhyama , the next form is different from pasyanthi and vaikari and is in between the two. It helps to form the determinate knowledge (savikalpa jnana) in the mind of one who utters it and is not heard externally. It is heard sub-vocally by oneself only.^[7] Pranavayu does not act upon it. Udanavayu only acts upon it. It is not scattered by striking against teeth, lips etc. Existing in a subtle form of sound internally and differentiation of letters are the two characteristics of Madhyama.

The last form of speech is called vaikari which can be heard by him who utters it and by him who hears the utterance. It has also the capacity to express what is thought. It has two characteristics:—(1)It helps to create determinate knowledge for both the speaker and the listener. (2) The letters are impelled by udana at the Madhyama state and are differentiated. Pranavayu which is directed by ahankara acts on this Madhyama state so that the sound may be clearly heard by the speaker and the listener. This denotes the intended meaning and is the very symbol of communication. The four stages through which the word unfailingly develops are ultimately due to the action of the Divine Power. These stages enable the self to know things to the extent of its karmic capacity. Knowledge is said to come to the self in these four stages through the five lords(agents) of the pure evolutes (shuddha tattvas) who energize other tattvas .

Shaiva agamas give varied accounts regarding this aspect. We may consider the precise mode of revelation through the tattvas in relation to vac as per normative account given by Umapati Shivam. He details the precise mode of unveiling or revealing brought out through the tattvas , viz-a-viz , the vac . It is similar to visual sensory experience, viz-aviz , visual sense organ, i.e., eye. Visual sensation requires light as a pre-condition. So light is the agency revealing or unveiling the objects to the eye. We are faced with a question as to whether light reveals to the eye externally as extraneously manifested or as to whether it reveals to the eye as an internal condition. Both are in the affirmative. The physical light stands external to the light of the eye and aids it by dispelling darkness surrounding the eye. Also it inter-penetrates the eye light travelling with it and pervading the objects of the visual field. This conclusion is valid because the eye light in the presence of light could not pierce through the darkness encircling the distant object. We have to appreciate that these two functions are simultaneous but distinguishable. The individual self has knowledge but it is emphasized that the knowledge is by the Grace of God only (Iraiyarulal uyirariyum).

Umapati Shivam indicates the Grace of God as “knowing Grace”—i.e., remaining along with the individual self and “knowing” with it. The knowledge of the Self along with the knowledge of Grace has to result in revelation of objects.Divine Grace sets into operation the external media of word and through it of tattvas.^[8]

Here the tattvas include five Shiva tattvas , seven vidya tattvas and twenty four atma tattvas . The operation of four vacs—sukshma, Pasyanthi, Madhyama , and Vaikari results in the manifestation of cognitive and practical potentialities of the individual self. The latter two remained earlier obscured under the influence of mala .^[9] The kala tattva , evolved out of impure maya, removes a little of original bond of mala . This results in partial manifestation of self’s kriya Shakti.^[10] This results in the Jnana and IcchaShaktis getting manifested.The function of vidya tattva has to be understood in relation to buddhi.The vidya tattva contributes to the intermediary role to intimate the self what is derived from senses and what is imparted by the intellect.^[11]

Knowledge is followed by an eagerness to obtain the things or get the things done according to one’s wishes and desires. The icchaShakti is thereby activated. This attachment arises in strict accordance with one’s karma .^[12] The self has to appropriate the fruits of karma without omission or commission. This is enabled by niyati tattva strictly according to karma by duly matured desires. It is just like a ruler who orders the fruits of action to be reaped by the doer. Kala , the time consisting of the past, present and future makes the self experience the boundaries of its action and realize the fruit. The self finally understands new dimensions of the things to occur. The five tattvas - kala , kala, niyati, vidya and iccha - in combination with the self makes the latter as Purusha tattva meaning that the self has come into its empirical existence. The five tattvas enable the self to get its iccha,jnana and kriya manifested in proportion to its karma . The self thus gets equipped and motivated for gaining experience. The self with this accomplishment is known as Purusha , a separate tattva ,^[13] distinguishing it from its earlier existence in kevala-avastha .

The purusha now requires objects for his cognitive and practical functions and consequent articulation. The three guna tattvas present in embryonic form within prakrti tattva meet this requirement. The gunas are of three kinds. They are sattva , rajas and tamas .^[14] These three correspond to three modes of experience, i.e., happiness, suffering and a feeling of insensibility. Each guna functions by combining with the other two. We may say that three gunas function in uniform, one predominating over the other two.^[15] The aspects of guna constituting the texture of empirical experience are countless. Brightness and gentleness, movement and exertion, falseness and impropriety and their various permutations and combinations colour the experiences of individual self and dominate its conation, cognition and emotion. Of these three gunas , tamas attracts the uses of the external objects to the individual. Rajas make it to their enjoyment. When sattva predominates and rajas and tamas are subordinate, Buddhi tattva evolves. It serves as the unifying factor synthesizing the countless objects of knowledge in diverse ways.^[16] Buddhi is the ground of the latent impressions of deeds and is the seat of punya and papa . With the aid of the Divine Power it gives rise to dispositions and determinations in which form accumulated merits and demerits are present in the individual self.^[17]

Umapati Shivam says that the three gunas—SATTVIC [sattva], rajas , and tamas—function as nine gunas by their associating tendency on the self. Madurai Shivaprakasar in his commentary has elaborated on these nine:^[18]

1. Sattvic in Sattvic—Renunciation, peace of mind and longing for liberation.

2. Sattvic in Rajas—Performing charitable acts with indulgence of karma and perpetual longings.

3. Sattvic in Tamas—Tempted to worshipping small deities while indulging in unethical conduct, unethical food habits, anger and sex.

4. Rajas in Sattvic— Longing for liberation but without renunciation and peace.

5. Rajas in Rajas—Indulgence in karma and perpetual longings.

6. Rajas in Tamas—Unethical conduct unethical food habit, anger and sexual pleasure.

7. Tamas in Sattvic—Longing for worldly matters but without renunciation, peace

8. Tamas in Rajas—Slandering all sattvic approach while doing evil deeds of mind etc.

9. Tamas in Tamas—Perplexity, slander, evil deeds, attachment, cowardice and sleep.

Umapati Shivam mentions about the vritis (change of state of evolution) of three gunas into 34 numbers. Tiruvilangam^[19] has elaborated on them:

Sattvic [sattva] vrittis

1) Courage
2) Will Power
3) Ability
4) Tenderness
5) Quickness
6) Ever-lasting Happiness
7) Ethical conduct
8) Faultlessness
9) Virtuous deeds
10) Patience
11) Remembrance
12) Contentment
13) Desire for liberation
14) Control of motor organs
15) Control of internal organs
16) Grace

Rajas vrittis

1) Self pride–‘I’ ness and ‘My’ ness
2) Exhibiting heroism
3) Cruelty
4) Continuous actions without contentment
5) Falsehood
6) Unreasonable firmness
7) Absence of sympathy
8) Proliferation of enjoyment
9) Ostentation

Tamas vrittis

1) Lack of positive attitude
2) Dullness
3) Misery
4) Backbiting
5) Egoism and Ostentation
6) Indulgence in sleep
7) Pride-induced laziness
8) Harming others
9) Idiocy

The self when associated with the five instruments of knowledge is called Purusha tattva as Umapati Shivam has already said. It gets back its consciousness (cit) and its existence (Sat). Hence the self is now known as “sad-asat ” as well as “cit-acit”.

The commentary of Madurai Shivaprakasar (Sivaprakasam 42) is helpful to understand Buddhi tattva . He says the effects of Buddhi are eight in number. They are dharma, Jnana , vairagya, aishvarya , adharma, ajnana, avairagya and anaishvarya. The first four are positive qualities of Buddhi tattva . If the Purusha is devoid of these due to karma and negligence, it begins to abandon the first four and cultivate the other four negative qualities. After realizing the mistake,it returns to practice the first four qualities. He therefore, gets guided to be tossed between the extremities of the Buddhi tattva . Umapati Shivam mentions fifty kinds of determination of Buddhi tattva .

The tattva of ahankara is the moving force behind the breathing process that constitutes the centre for a psycho-physical organism. It is an evolute of rajas element of Buddhi and serves as the cause of overwhelming egoism which hardly quits the self as though it is an inseparable part of the self. Its nature is to make us feel that there is none like me in the world and / or is equal to me.^[20] When the senses enjoy the objects, ahankara rises and wills that it will help determine the nature of the objects.

The manas tattva is that which in the form of desire impels the senses to get hold of objects. Its function is thought and perpetual motion. The manastattva does the mediating role between the outer senses and Buddhi . Umapati Shivam is inclined to treat citta and manastattvaas synonyms.^[21]

Umapati Shivam next gives an account of the five senses, the motor organs and the five elements. The five senses are associated with the five tattvas through the organs ofeye, ear, nose, tongue and skin with corresponding functions viz .vision, audition, olfaction, taste andtouch respectively. Likewise, there are the five tattvas associated with motor organs situated in the mouth, foot, hand, excretory and sex organs corresponding to the various functions of speech, walk, handling, ejecting and enjoying. The five physical elements–ether, air, fire,water andearth -attach themselves to the ear, the skin, the eye, the tongue and the nose, thereby aiding in the perception of sense objects. Thus, the five elements aid in the sensory experiences of the embodied self. In the external world, ether permanently accommodates the other elements, air causes the movement 77 and heaping of the things, fire burns and unifies the things, water cools and softens them and earth the primary element hardens and supports all the objects.

Thus, there are thirty six tattvas of which five are pure (shuddha), seven are mixed (shuddha-Ashuddha) and twenty four impure (Ashuddha). Mayeya is a generic name for these tattvas . It is mayeya mala that causes sense of agency; karma gives enjoyment and maya provides material embodiment. The thirty six tattvas come to stay in response to this need as common medium through which the Divine Shakti energises the pasha . The self undergoes a long course of misery of birth and death. During this process it remains associated with these tattvas . When the self quits the body, it casts its body off like a snake discarding its slough and like a young bird breaking through the shell of the egg and like a change of personality in the dream.^[22] Even though the gross body is thrown off, the self remains identified with the subtle body. Instruments like kala , niyati , kala are constituents of the subtle body. With this subtle body, the self travels to other regions and comes back to the earth by the will of God after duly reaping the fruits of karma . Umapati Shivam explains that there are 84 lakhs of sources of birth and categories of living beings.^[23]

Thus the self transmigrates in cyclic succession into all these myriads of birth. It takes its birth in one or the other of these forms, acquires karma by committing / omitting good and bad deeds and eats into the fruits of the previous karma . Thanks to the initiative of the Divine Grace (tirodhayi), the self is subject to empirical life and experience in the kevala and sakala avasthas . Thus the self is caught in the ocean of birth and death.^[24]

Footnotes and references:

[1]:

Kayumuk kunanga landhak karananga ladhi yellam
Kayapeth thanga lagik kalanthuda nirku manma .—Shivajnana-Siddhiyar-Supakkam 211.
It enters (the body of gunas of) the three gunatattvas which comprise as their evolutes the inner organs etc., and comes to exercise its intelligence etc., upon the objects given in (the above two kinds of) embodiments. [In this way, the solitary self comes to be embodied in three kinds of ultimate bodies respectively].—Sivaraman. K, commentary on SSS , 107.

[2]:

Pugalummalam ozhittharkuk kalathi mudhal mayai Porundhiyidum …—Sivaprakasam 37.
Mudhal mayai here implies shuddha maya .

[3]:

…Aranarulal bhodham dipam
Sakalam ellam udanaya aru bolum
... Dharum arulai—ibid.

[4]:

Olikkum irulukkum ondre idam .—Kodikkavi.1

[5]:

The speech is the general determinant of experience. It is a general unconditioned factor necessary for experience, irrespective of the condition of the quality of the finitude of the individual selves and is brought out by Arul Nandi Shivam. He states thus negatively:
Muvagai anukkalukkum muraimaiyin vindhugnana
Mevina dhillaiyagi vilangiya gnanamindram .—Shivajnana-Siddhiyar-Supakkam 46.

[6]:

The aforementioned four vacs rest on the ground of five kalas beginning with nivrithi and become fivefold and reside in the five pure principles viz. the principle of Shiva etc. They are produced from shuddhamaya not as evolutes thereof but as manifestations like cloth from threads. They are the Blissful Brahman itself, contend the Shabda Brahmavadins. The Siddhantin disagrees with them and holds them to be forms of pure maya which is the direct parigraha Shakti of Brahman.—Sivaraman.K, op.cit. 24.

[7]:

Seviyilurathu ullunarvai osai muzhangiyidum matthimaidhan .—Sivaprakasam 38.
Ullunar osaiyagich cheviyinil urudhal seiyadhu.—Shivajnana-Siddhiyar-Supakkam 41

[8]:

... Arivukku 89—
Idaga, vadatheirirandin uraittha
Vitthaimudhal aivaran vilangum gnanam—Sivaprakasam 39.

[9]:

The shaivagama doctrine regarding this chain of activation with Divine Grace at one end of it and the resulting of experience at the other end is as follows: ShivaShakti activates the presiding deities (highly evolved selves), and the presiding deities activate the Shiva tattvas ; and the Shiva tattvas activate the four vacs . The four vacs through the tattvas of kala etc., contribute to the unveilment of individual’s knowledge and action resulting in empirical experience. This doctrine, though seemingly cosmological, is intended as a soteriological doctrine, underlying mantrasastra.—Siddalingaiah.T. B., Shaiva Siddhanta in Historical Perspective, (Chennai, Usha Ramji Memorial Trust, 2004), 312.

[10]:

Buddhidhara viddhai idainindru—Sivaprakasam 39.

[11]:

…arivai uyirkku porundhiyidum.—ibid.

[12]:

... Aragam thamkanmatthukku ida
Pettrathanil asaithanaip peruguvikkum.—Sivaprakasam 40.

[13]:

The uniqueness of Purusha tattva in this respect, says Umapati, is brought out in the manner the Shivagamas speak of its purification. In the purification of the adhvas , the Purusha tattva also gets purified, that is to say, the motivation to empirical experience disappears only with the general disappearance of the physical and psychological basis for experience, which is implied ritualistically in‘adhvashuddhi ’. -Siddalingaiah.T.B, op.cit.,314.

[14]:

Pirakirithi tirigunamam—sattuvidha rasadha dhamadamai—Sivaprakasam 41.

[15]:

Ondrirandu gunam erkai udaitthe .—Sivaprakasam 41.

[16]:

.... Alagil pulanidatthil orumai palavagaiyum udaiyadhai.—Sivaprakasam 42.

[17]:

... buddhi Panjasath pavagamum pannuvikkum thane.—ibid.

[18]:

Madurai Shivaprakasar in his commentary on Sivaprakasam 42, 867.

[19]:

Thiruvilangam.M., Commentary on Shivaprakasham , (sunnagam, tirupress,1933), 86 as referred from Pouskara Agama.

[20]:

Yanaladhu pirar oruvar enaiyoppar puviyil Illaiyenum iyalbinadhay.—Sivaprakasam 43.

[21]:

Sindhai ninaivu aiyam vanthutharum manamozhiya vagupponadhe.—ibid.
Regarding Citta tattva , teachers differ in their views. Generally the Sanskrit scholars consider only three anthahkaranas (Citta, buddhi , and ahankara ).Tamil teachers classify anthahkaranas as four including manas and citta as different entities.
Aimbulan nalam andhakkaranam.—Sambandhar, Thiruyezhukkutrirukkai, Devaram.

[22]:

Kudambai thanitthozhiyap pulparan thatre
Udambodu uyiridai natpu.—Thirukkural. 338.
Birds fly away and leave the nest deserted bare. Such is the short lived friendship self and body share.—Rev. G. U. Pope

[23]:

Thotriyidum andashangal suvedhasangal paril
Thuthainthuvarum urpichham sarayusangal nangin
Uttramigu thavarangal patthonbathu, endrum
Urvapathinainthu amarar pathinondrodu, ulava
Maltharum nir, uraivana, nalparavaigal, narkali
Manniyidum pappatthu, manudar onbathumaga ,
Ettriyoru thogaiyaga iyambuvargal yoni
Enpatthu nangu nurayiram endru edutthe.—Sivaprakasam 47.

[24]:

Iruvinaigal purindhu arundhum idhusakalam.—Sivaprakasam 48.