CREATION 1

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0cm 0cm 0pt"> ------Sri

Ramakrishna Tirumantiram by Rishi Tirumular From Verses 381-410 The

Supreme One, Siva-Sakti, the Transcent/Immanent One, encompasses all, He is

both absolute and relative reality. Siva as ParaSivam is the Impersonal,

Absolute, the static aspect that transcent both subtle and material existence.

Siva as Sakti, the immanent pure consciousness or energy is the dynamic aspect

of existence, the power and substratum of all form. Sakti ubiquitously

energizes the sphere of pure form or suddha maya; the intermediate sphere or

impure form or asuddha maya; and the lowerest sphere of physical matter or

prakriti maya. The One Sakti is all three – the suddha, asuddha and prakriti

mayas. Rishi Tirumular (

normal">a direct disciple of Lord Siva) postulates four stages in the creation

process: [1] In the transcendental sphere where Paraparam uniting with

Paraparai, evolve Paranadam and Parabindu, who in turn devolute ParaSivam and

Parai. This takes place beyond the sphere of Pure Spirit (Suddha Maya), and the

six categories may be known as transcendental categories. They are not directly

involved in the act of creation.

0pt"> [2] From Paranadam and Parabindu of transcendental sphere, Siva, Sakti,

aparanadam and aparabindu evolve. Out of these four categories, Sakti manifests

as the primal Jnana, Kriya and Ichcha Saktis; aparabindu uniting with ichcha

Sakti evolve suddha maya. Thus in the sphere of Suddha maya we have four primal

categories, Siva, Sakti, aparanadam and aparabindu. [3] Next, is the creation

in the sphere of asuddha maya or impure spirit. Here aparanadam interacting on

aparabindu evolves the Five Gods for the five acts of: bestowal of revelatory

grace

(SadaSiva), bestowal of veiling grace (Mahesvara), dissolution (Rudra),

preservation (Vishnu) and creation (Brahma).

SADASIVA

0pt"> Asuddha maya Sakti is so called because She embodies the principle

of egoity or Anava Sakti. She is therefore known as Anava Sakti also. As these

Five Gods or aspects manifested from Anava Sakti, they operate within the

realms of anava (Ego) malam. Thus these nine aspects of Siva, the former four

acting on pure or suddha maya, and the latter five acting on asuddha or impure

maya, together constitute the principal constitutes of acting creation. [4]

Then comes the creation of the phenomenal world. This takes place by aparabindu

acting in the realm in the realm of prakriti maya, or material stuff. Thus was

the corporeal body, with its subtle and gross aspects, its five sheaths, the

five senses organs, five cognitive organs, the four internal mind organs,

developed. Thus were millions upon millions of life’s species created. Thus

manifested were the sun, moon, stars, the eight gods ruling over the cardinal

directions, the sky, ether, seas, earth, sound, touch, sight, taste and feel.

Thus were the innumerable worlds that constitute the cosmic universe created.

From the imperishable Siva issues forth this vast,

impermanent world of galaxies, time, forms and

creatures. All this is ultimately work of One Being, Siva. All other

categories are functional agencies, deriving their power from Siva. A word or

two about the expressions, Sivam, Sakti, Nadam and Bindu. Sivam and Sakti are

generally referred to as male and female. However, this is not to be

interpreted in the biological sense. Siva is the static aspect and Sakti is the

dynamic aspect of Supreme Consciousness. They do not exist separately. The one

does not exist without the other, and they play there respective roles ever –

static and dynamic. However when creation starts, there

should be some forces to release the dynamic aspect. There should be a third

relationship between them and from out of them to spark off the initial

vibration. That which effects this relationship is Nadam. Literally nadam means

‘Sound’, not the sound perceived by the ear, but the subtle unmanifested sound.

When the dynamic power of creation has been thus released, it has manifested

itself to create forms. That first manifestation is known as Bindu, or

literally, ‘a point.’ It is compactness of energy ready to produce. Thus,

both Nadam and Bindu are only aspects of Sakti in which the germ of action

increasingly sprouts with a view to manifestation producing a state of

compactness of energy and

readiness to create, and Sakti is an aspect of Siva, the source of all energy.

Thus Siva, Sakti, Nadam and Bindu can be seen as four inseparable entities in

the chain of causation conjointly performance the act of creation. The actual

task of accomplishing creation has been allotted to Brahma, who derives his

power from SadaSiva, who in turn was evolved from bindu and anava maya Sakti,

and from Siva, in the ultimate. Sivaya Namah

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