2. Evolution of the World of Things (Artha-prapancaka)

Siva-sakti biva is consciousness as Stasis (Cit) and Sakti is consciousness as dynamics (cidrupini). Reality in itself-Para-Siva is transcedent. It is beyond the reach of the levels of Matter, Life and Mind. The line of evolution is from Subtle to the gross. The same reality as the cause of the world process is called a rameswara. Paramesvara (Supreme Lord) From Paramesvara arise at first the five categories of Pure (Suddha) creation; and then begins the course of finilization consisting in the emergence of of the 31 categories composing impure (asuddha) creation.

169 (1) Siva-tattva (2) Sakti-tattva- (3) Sadasivatattva - (4) Isvaratattva (5) Buddhavidyatattva The Siva-tattva is the first in the order of evolution. Here the predominant aspect is consciousness (cit). The second Sakti-tattva is not subordinate of the first. It is more properly to be regarded as its coordinate, manifesting mainly the aspect of bliss (ananda). It is the third stage when the experience of being (Sat) begins. Here, it is the power of will(Iccha), that is dominant. when we reach this stage, the experience of 'I am this arises with the emphasis on I. It is fourth stage and is the power of knowledge (Jnana) figures prominently. At this next level- the stress on the 'this': "this am I". In order that the universe of minds objects may be a balance between "this and I". It is fifth and the final stage of Suddha creation. It is the power of action (riya) that functions as the dominating influence. Here in the experience 'I and this' the two get equalised.It is such an activity that there is activity and movement of thought upto Buddhavidya what we have is only ideal creation.

1. Maya 170 It is after Suddha-Vidya and with Maya, that there commences actual creation the creation that is called impure. Maya is the first of the 31 categories of impure creation, is the power of obscuration. The Limitless experience gets limited as regards both the experiences and the experienced 'I' and the 'this'. Kaala is temporal limitation. 2. Kaala 3. Niyati Niyati is restriction in regard to space. 4. Bajaa 5. Vidya 6. Kalaa 7. Purusa (Soul) - 8. Prakriti 9. Buddhi (intellect) Rajaa is attachment to particular things. Vidya is limited knowledge. Kalaa is limited agency. cucas As enveloped in these Kan, the Soul (Purusa) arises. This is the seventh category. The eight is Prakriti, which is the corresponding limitation on objective side. From this, the rest of the evolution appears, almost as in the Sankhya scheme.

171 10. Ahamkara (Individuation or egoity) 11. Manas (Mind) From Ahamkara, there are evolved, besides ii) Manas, (12-16) five organs of sense (Jnanendriyas), (17-21). The five organs of action (Karmendriyas) and (22-26) the five essence of elements (tanmatras). Out of the last five emerge (27-31) the five gross elements (Mahabhutas) which are ether, air, fire, water and earth. So far the evolution of the world of things (artha prapanca) has been discussed. It is notable that there is a similar evolution of the world of sounds (sabda-prapanca). In this contest Parameswara is Sabda Brahma. SABDA-BRAHMA (Parameswara) 1. Para Which is absolutely supreme and subtle. Para resides in the Siva-tattvia, represents the first movement of Sabda. This is also called NadaTattva. 2. Pasyanti which is less subtle but still undifferentiated.

172 3. Madhyama 4. Vaikhari Pasyanti stands for Sakti-tattva which is known as Bindu-tattva. Which is gross and undifferentiated thought, not articulate. Which is anticulate sound. From the Vaikhari, these following are manifested. (1) Varna (letters), (2) Pada (Syllables), (3) Vakya (Sentences). Para is Nada-tattva and Pasyanti is Bindu-Tattva. Nada and Bindu are complements of the ultimate potency of creation. From the above arise Tribindu or Kamakala which is the root of all Mantra. The Three bindus are: Tribindu or Kamakala (1) Sita (white) (ii) Sona (red) (iii) Misra (mixed) They are the effect Bindus in original relation to the original Maha-bindu. They are also referred to as Bindu, Nada (here Nada is the effect-Nada) and Bija, and represent respectively the Prakash (effulgence), Vimaksa (distinction) and Prakasa-Vimarsa (combination of both) aspects of the Lord Power.

173 In Tantrika ritual they are desiquated caranatritaya (the three Feet). A host of correspondences are made with the three Bindus e.g. 1) Moon, Fire and Sun. 2) Iccha, Jnana and Kriya 3) Vama, Jyestha and Raudri 4) Brahma, Visnu and Rudra These three Bindus constitute symbolically the points of a traingal. It is the Iccha (desire), Jnana (knowledge) and Kriya (action) of the universal being represented by Moon, Fire and Sun, that are responsible for the world of creation. The Sun is technically spoken as Fama and the Moon and Fire together as Kala. From Kama-Kala arise the subtle sabdas called Matrikas (the title mothers); and from them the gross sabdas, viz. Varna (letters), pada (words) and Vakya (sentences) develop. a) The three lines constituting the Kema-Kala traingle are named Brahma, Visnu and Rudra. b) The letters of Sanskrit alphabet are 4* distributed thus : 16 letters from a to the Brahma line; 16 letters from Ka to the Visnu line; 16 letters from tha, to the Rudra line; and the remaining 3 letters ta, ha and ksa to the three covers.

174 SABDA is said to be of the nature of Varua (letters) and dhwani (sounds). The letter may be regarded as the manifester of the former. Each element or category of the universe has its own natural sound and which is called its bija (seed) e.g. the sounds of the five Bhutas are ether, air, fire, water and earth, are ham, yam, ram, vam and lam respectively. The typical sounds are said to be eternal, as also the relation between them and their objects. These sounds may themselves constitute Mantras or by mutual combination. MANTRA A mantra is so called because it saves one who meditates on its significance. Each mantra has its Devata; and each devata has its Mantra. For instance mantra of Mother Kali is Krim and of Maya or Sakti, hrim. The significance of hrim e.g. is that it is composed of the letters ha, ra, i and ma, representing respectively akasa (ether), agni (fire), ardhanis Svara and nadabindu. ar Even the word a ham is a mantra: a = Siva; ha = Sakti: a +ha (with nadabindu, viz.m) = aham = I. The breathing process consisting of inspiration and expiration constitutes the mantra, ham + sa.

175 The queen of all mantras and their source as well is om composed of the letters a, u, m. There is a whole literature on the significance of om and on the technique of meditation thereon. And, there is the grand conception of the world. Mother wearing the garland of letters. Mantra-sadhana is an essential part of spiritual discipline. The most potent way of realizing a devata is with the help of the bija mantra. And when an aspirant gets devoted to the highest of all mantras, viz. Om (Pranava) and meditates thereon, he reached eventually the goal of life which is moksha. So far the work discussed on evolution of the world of things and Sabda are taken from the forward written in the book of Sir John Woodroffe, "The Garland of Letters" by Shri T.M.P.Mahadeven for better clasification of the difficult subject matters. Vedanta says, the whole creation is Nama and Rupa. Mind is the power(Sakti), the function of which is to distinguish and identity (Bheda-Samsarga-Vritti Sakti) (Serpent Power SP-Woodroffe, p. ,p.102). In the static manifestation of the Brahman, the Dynamic Sarasvati flows or moves. The forms is Surya, the void of space, in which all movement takes place. Sarasvati is the Divine aspect as wisdom and learning for She is the

176 mother of the Vedas that is all knowledge touching Brahman and the universe. She is the word of which it is born and she exists in that which is the issue of her great womb (Mahayoni). Not therefore idly have men worshipped Vak or Sarasvati as the Supreme Power (Garland of letters (GL) -p.12) Sabda or Sound exists only where there is motion or spandana. If there is no spanda there is no Sabda. If there is Sabda there is spanda. But the transecendent Brahma or cit (Brahmasvarupa) is quiescent and changeless (GL-23). Para-Vak or Sabda-brahman are names for the Braima as the cause of the manifested Sabda. Para sabda is the causal body of the sound. Sabda tanmatra is the subtle body of sound (GL, p.24). Vak is an important and vital factor in Indian Psychology. The Vak or sound has four states and four names: Para (supreme), Pasyanti (cognitive), Madhyama (middle) and Vaikhari (Gross). The Para-Vak corresponds to the Logas. It is Sabda brahman, the supreme sound, which can be experienced in Turia State or trance. The Pasyanti form of speech is connected with Mahat or Buddhi, in its cosmic form it is associated with Ishwara. It is the movement towards ideation, guided by Jnana-Sakti to displace the universe in its seed farm. The Madhyama form is connected with mind and is experienced in deep sleep. In Madhyama form Iccha Shakti is dominant.

177 From the Madhyama form begins the distinction between the individual and the cosmos. In its cosmic form, Madhyama is associated with Hiranyagarbha. The Vaikhari is gross speech which issues from the throat. In it Kriya Sakti is dominant (Kumaraswami, Cakra, I, p.17). The sound in its passage from the Muladhara to the end of the Nadis is the stage of Para, that of its passage through the Nadis to the throat it is in its Madhyama stage, whilst that which passes from the throat to the mouth is its Vaikhari stage. When the sound enters the Sahasrara or the thousand petalled lotus, it is known as Paratpara or Shiva Tattva (Kumarswami, I, p, 17). Nada-bindu differentiates into the frivity of will(Iccha), Knowledge (Jnana) and Action (Kriya), "Sun", "Moon" and "Fire", and this self-explicating power manifests in matter in the three fold manner described. These three powers are A.V.M. or the Devatas Brahma, Visnu, Rudra. These are not "Gods'. There is only one God. They are Devas or "Shining ones, "being aspects and specific manifestations of the one Divine Power whose Feet (in words of Bastra) even Brahma, Visnu and Rudra worship. They are scientific concepts defied and rightly so, for their content refers to aspects of the Supreme Power which is God (GL, p.258). Sabda which comes from the root sabd "to make sound" ordinarily means sound in general indluding that of the

178 voice, word, speech and language (p.35). Sabda exists as four saktis namely Para, Pasyanti, Madhyama and Vaikhari (GL-p.35). The first is the unmanifested transcendent supreme (Niskala and Nirguna) and the second the manifest and immanent creative Lord (Iswar) or Ruling Mother (Iswari) The first is Nispanda, without movement, for it is the eternal changeless Braman. Bindu which is the undifferentiated Siva Sakti. With activity Bindu becomes threefold as Sabda, Artha, Pratyaya (GL, p.39). Mind is a manifestation of Sakti or Power in the form of force. Thought ( for except in Samadhi), mind is never free of thought) is from the creative stand point a passing thought and matter a lasting thought. Matter is a dense and gross form of the more subtle and tenuous form of the common Prakriti-Sakti. Mind is Bhautika because it is according to Vedanta composed of the Sattvik part of the Tanmatra. According to Samkhya it is Ahamkari. According to Vedanta, Mind r is not vibhu that is all spreading, unlimited and indivisible into parts. It parvades the whole body (GL, p.17-18). The first emnation or manifestation (abhasa) of and by consciousness is called the Sadakhya or Sadasivatattva Sadasiva is He whom the Vaisnavas call Mahavisnu

179 and Buddhists, Avalokitesvara who sheds compassion to all (GL, p. 107-108).