CREATION

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Om Namah Sivaya “Siva and Sakti are both necessary for creation. With dry clay no potter can make a pot; water also is necessary. So Siva alone cannot create without the help of Sakti.” ------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 ( 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. [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 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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