Bhagavad-Gita:Chapters in Sanskrit

Bhagavad-Gita: 18 Chapters in Sanskrit


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Explanation of chart. These words are technical terms. The Supreme is endowed with three powers or Saktis: Iccha, Jnana and Kriya = Will, Knowledge and Action.  Fire is Will; Moon is Knowledge; Sun is Action. Let me give you an example. Earth is (the epitome of) patience; likewise Fire is Will.

When you go past the explanation of the chart you will find information on Bindu.

Spelling mistakes in the chart:

Paysanti = read as Pasyanti.  Sadahyam = read as Sadakyam

Notes on the flow chart: From Nirguna Siva (Siva beyond the beyond without attributes, Supreme Consciousness) originate the three Bindus: Brahma Bindu, Vishnu Bindu, and Rudra Bindu.  Karana Bindu (Causal Bindu) gives rise to Karya Bindu (Effector Bindu), which gives rise to Nada (sound) which again gives rise to Bija (Seed).  Nada is the male energy of Pati; Bindu is the female energy of pati. Sadakiyam or Sadasiva Tattva has both Nada and Bindu. From Bindu comes the Vacs:

The three Bindus are the sun (Ravi), Moon (Chandra), and Fire (Agni). Fire and Moon are in the Sun which is mixed or Misra Bindu, also known as Paramasiva and Kamakala, the latter is a triangle representing Divine Desire and the root of all mantras.  Moon --Soma, Chandra-- is Siva Bindu and also Sita Bindu (White Bindu). Fire is Sakti Bindu and also Sona Bindu (Red Bindu). Sun is a mixture of both. Fire is Will; Moon is Knowledge; Sun is Action (Iccha, Jnana and Kriya). Sita Bindu or White Bindu on its descent to material level becomes semen, and Sona Bindu (Red Bindu) to Menstrual fluid.

Sun = Misra Bindu = Paramasiva = Para-Siva = KAmakala. Misra Bindu is Sakti Tattva when Sakti is dominant and Siva when Siva is dominant; it is thus Sakti and Saktiman. In this coupled form it is YAmala RUpA and thus Sun is Samasti (Aggregate or Totality).  Sun contains Moon and Fire = Tri-Bindu. Here Sun, Moon and Fire (Solar, Lunar and Fire Mandalas) do not refer to heavenly objects but to creative Trinity.

Moon = Siva Bindu = Sita (white) Bindu  In material plane, Sita Bindu becomes Semen. Apotheosis (exalted) of Bindu degenerates and undergoes apoptosis (a process of cell self-destruction) resulting in semen. Do not ask for proof.

Fire = Sakti Bindu = Sona (red) Bindu. In material plane Sona Bindu becomes Menstrual Fluid (Ovum).

Union of Siva and Sakti is Mithuna (consortium); the thrill is Nada; the product is Maha Bindu, which becomes three Bindus, also known as KAmakala.

Kriya-Sakti (Action) is the origin and repository of Sabda and Artha (sound and meaning- Sabda Brahman or Sound Brahman or Logos). Bindu cascades down into Lords of Tattvas in the process of differentiation (Suddha Tattvas) and Tattvas of Mind and Matter (Suddha-Asuddha, Asuddha Tattvas). Sambhu, the presiding deity of Ajna Chakra, is responsible for the creation of Sakti, Sadasiva, Isa, Brahma, Vishnu, and Rudra.

Siva Tattva delegates the power to Sakti to manage the material world. Sadasiva is the grantor of Grace and liberation when the ascending soul is divested of impurities. Isa is the Obstructionist or Obscurant: Prevention of immature or impure souls getting past Him on the ascent to Grace and liberation; Concealment of Spiritual knowledge from souls enveloped with Malams or impurities. Knowledge is revealed and Grace is granted, when the soul is pure. Brahma, Vishnu and Rudra are in charge of portfolios of Creation, maintenance and destruction.


 The Garland of Letters, page 104. By Woodroffe

The Śāradā (Chapter, I, verse 7) says: “From Sakala-Parameśvara, vested with the wealth of Sat, Cit, Ānanda issued Śakti; from Śakti came Nāda; and from Nāda issued Bindu.”  

Saccidānandavibhavāt sakalāt parameśvarāt

Asīc chaktis tato nādo nādād bindu samudbhavah.

Note: Nishkala Parameśvara is inert, actionless and without parts, while Sakala Parameśvara is with parts and attributes.--Krishnaraj

Parameśvara is here Śiva-Tattva. He is Sakala, because He is with the creative Kalā or Śakti. As already explained Śakti, when Vyaṣtirūpā, that is individualised, is called Kalā. Śiva is always with Śakti. But in the supreme state, Śakti is unmanifest and exists in Her own (Svarūpa) form as Being-Consciousness-Bliss (Sacchidānandamayī, Cidrūpiṇī), undistinguishable from Śiva. Sakala-Śiva is thus Saguṇa-Brahman (Brahman with attributes). He is said to be vested with the wealth of Sat, Cit, Ananda or Being, Consciousness and Bliss to show that His association with Avidyā does not deprive Him of, or affect, His own true nature (Svarūpa). Śiva has two aspects. In one of these He is the Supreme Changeless One who is Saccidānanda and  Saccidānandamaya. This is Parā-samvit. In the other He changes as the Universe; change being the experience of the Jīva so created. The cause of such change is Śiva-Tattva inseparably associated with Śakti-Tattva.

  Bindu Sakti--Light Energy

    Nada and Bindu are two saktis (power). Naada (Nada rep. as semicircle) is sound and Bindu is dot, or point. Strictly speaking, Bindu is a Circle with Void inside--O. The confining Circle is Sakti, while the Void is Siva.  Think of Bindu as Singularity with no dimension, from which everything proceeds. Nada and Bindu are the progenitors of Tattvas, the building blocks of the universe. Supreme Consciousness divides itself into subject and object in time and space.--Woodroffe.  Sakti divides again into Nada, Bindu, and Bija. Bindu is Siva and Bija is Sakti. Nada is the relationship between the two. Nada is action and Bindu is static; Nada is white and Bindu is red. Skanda Purana says that Siva-Sadasiva is of the nature of Nada (divine sound) sitting in AkArapIthikA (Pedestal of the letter A) and Five-letter Mantra Namasivaya.  Parasiva and ParAsakti, ontologically superior to Nada and Bindu, are Soundless and motionless (NiSabda) and NiSpanda). Sabda = sound. Spanda = contraction and expansion, vibration, motion.  Nada transforms into Bindu which is Isvara Tattva, the origin of the worlds. Bindu's abode is Satyaloka, which abides in the pericarp of the thousand-petalled Lotus, Sahasrara Chakra in the highest cerebral Center, according to Woodroffe.  The Bindu should be worshipped (like a grain of gram, which are the two cotyledons and represent) the inseparable Siva and Sakti.

Eternal Siva is Nirguṇa (unqualified) and Saguṇa (qualified). The first is He who is Prakṛter anyaḥ or the other of Prakṛti," that is, " He and She are one but here He is considered as other than Her. (Raghava Bhatta says Prakṛteḥ is used in the genitive not ablative case). Saguṇa is He who is with Kalā (that is, Mūlaprakṛti = मूलप्रकृति = root cause). From Paramaśiva ( = Supreme Siva) who is Sac-cid-ānanda (= Being-Consciousness-Bliss) and Sa-kala (many parts) issued Śakti, from Śakti issued Nāda and from Nāda Bindu ". Here the Paramaśiva who is united with Kalā or Mūlaprakṛti Śakti is Tamo Guṇa (the quality of darkness), Some also call it Mūla Ajńāna (primal ignorance). By Nāda (Sound) is meant Mahat-tattva (Great Principle, Cosmic stuff of experience) which is threefold according to the Guṇas (qualities), These three Nādas are Avyakta Maheśvara, Avyakta Brahmā and Avyakta Viśṇu (Unmanifest Mahesvara, Brahma and Vishnu). --P68 The Worship of Sakti, The Great Liberation by Woodroffe.

I introduced the bracketed words and meanings. --Krishnaraj  Oct 6, 2012

 October 16, 2012. Dhyāna of the formless (Nirākāra) and attributeless (Nirguṇa) is Suksma  Dhyāna. The latter again is of two kinds: (a) Bindudhyāna, (b) Sūnyadhāna,  The Bindu or Point has neither length nor height nor depth nor  breadth. It is however united with Māyā (Māyāyukta); It is from this  Bindu that Brahma, Visnu and Mahdvara and others originated. Meditation  on that which is undifferentiated (Aparicchinna), attributeless,  changeless, incomprehensible Sat Cit Ananda is Śūnya-Dhyāna. This is  beyond the scope of mind and speech. When by Yoga practice another  "sense" is awakened then Yogīs by Yoga-power experience the Bindu or  Sūnya, This is called Brahma-sāksātkāra (= God-realization by Tarkālaṁkāra). Woodroffe The Great Liberation  page 116.

The Bindu or Point has neither length nor height nor depth nor  breadth. This means that the concept of Singularity and Black hole was already present in India of past.--Krishnaraj


Explanation. You need three things to do anything in this world: Knowledge, Will and Action. Siva is Knowledge, which alone by itself does not serve any purpose. Siva is Static, just like the computer without the juice. Will and Action are necessary to go forward. Sakti is the dynamic power of Siva. She is Action; She is the powerhouse. She is the Mother (அம்மை) and begets beings and universe. Siva is the Father (அப்பன்).

One sources tells Parabindu divides into two parts; the right is Bindu, Male, Purusa or Ham and the left is Visarga, Female, Prakrti or sah. Together  Hamsah Mantra is the union of Prakrti and Purusa and the universe is also Hamsah. Parabindu is Siva- Sakti. Does it not remind you of Ardhanarisvara, androgynous Siva; left half of the body is Sakti and the right half is Siva. See the image below?



Prakriti: (Pra = forward + Kr = to do) = Nature = Original Substance. Its parent or root is Mulaprakriti (Root of Prakriti). When Prakriti undergoes transformation or mutation, it is Vikriti. Mulaprakriti → Prakriti → Vikriti (the world of objects).

The Mover and Shaker of Prakriti is Purusha or Brahman. Purusha is Spirit and Prakriti is the sheath enveloping the Spirit; thus Prakriti is integral part of Brahman. Prakriti is Pradhana, Sakti, Maya, matter and sevenfold: Mahat/Buddhi, Ahankara, five Tanmatras (= merely that = rudimentary substances), Sabda (= sound), Sparsa (= Touch), Rupa (= Form), Rasa (= Taste), and Gandha (= Smell).

Srivaishnavas claim that every particle in Prakriti is pervaded by the Divine (Isvara); the body of Isvara is made of Acit (insentient matter) and Cit (the Sentient; We the people). Thus Isvara, Cit and Acit form the Triad.

Prakritika Pralaya: Involution of Matter. When the Cosmos undergoes involution, destruction or dissolution (Pralaya), the objects undergo retrograde involution, become the elemental parts of which they are made and take their abode or subside in Brahman (Singularity) and reemerge as Prakriti, Vikriti and a world of objects. Pralaya is the resting period, when the visible world becomes invisible, the heterogeneous substances becomes homogeneous stem substance.

Prapańca-sara says: "She whose name is Tattva is Cinmatra: when by proximity to the Light she wishes to create, She becomes massive (Ghanibhūya) and assumes the form of Bindu. Then in time She divides Herself in two: the one on the right is Bindu and that on the left side is Visarga. The right and the left are respectively distinguished as male and  female. Ham is the Bindu, and Sah is Visarga; Bindu is Purusa, and Visarga is Prakrti ; Hamsah is the union of Prakrti and Purusa, who pervade the Universe.--Woodroffe.  create  = VicikIrsu = wishes to distort Herself. Here Distortion or Stress is Creation.

Anataratma, Guru, Hamsah and Parama Siva are all the same. Parama Siva is seated on Hamsa Pita, which is Mantramaya. The Guru-Siva is in the White Lotus of a thousand petals--Sahasrara Chakra, within which is a triangle enclosing two Bindus making the Visarga. There in the empty void is Parama Siva.  Bindu is the circle O, the void is the Brahmapada, Brahman's abode or space within Bindu.

Woodroffe (1865-1936) says, "the universe is withdrawn into the Sakti which projected it. It collapses, so to speak, into a mathematical point without any magnitude whatever. That is the Siva-Bindu, which is again withdrawn into Siva-Sakti-Tattva which produced it. The Serpent Power page 34-35.  This reminds of Singularity in the Black Hole.


  Māyā is the mysterious invisible substance that is the origin of matter and beings, veils Brahman from us, helps Karma bring the soul and the body together in man and beings, limits man with deficient faculties, brings duality between Brahman and the phenomenal world.

MAyA: Māyā ( = Not) + = That, who, which) = Not That. Māyā entity brings the Karma-laden soul to life in the phenomenal world. We are that karma-laden embodied souls; the limited bodies and faculties are provided by Māyā. Māyā gives physicality or corporeality to the soul in the phenomenal world. The soul becomes Purusa with the body.

Māyā is a nebulous veil of Brahman with two functions: Veiling Brahman from our consciousness, obscuration and creation of false duality between Brahman and the phenomenal world; creation of the phenomenal world of beings and objects. When man sheds impurities and acquires spiritual knowledge, the veil of illusion and duality are lifted.

Brahman looks at the Māyā mirror and sees the phenomenal world in His reflection. Without the Māyā mirror, there is no phenomenal world of beings and matter. Phenomenal world is real as long as there are Brahman and Māyā . Māyā facilitates duality between God and man (and the world). Māyā is the producer, the process and the product (mother, begetting and the offspring). It is a female principle governed by Prasava Dharmin (Principle of begetting). The invisible Māyā produces a visible universe. (It is like the humidity in the air; by condensation, the invisible molecule becomes a visible substance. It is like the dehumidifier that extracts water from the empty space.)

Here is what Woodroffe says about Māyā and science.  ref: The Garland of Letters, page 292

For me, their greatest importance just lies in the fact, that the latest scientific inferences corroborate the intuitively derived teaching of the ancient sages. Thus present scientific conceptions of the constitution of matter, and notably the breakdown of the Atomic Theory, support the notions of Māyā, a single material basis of the Universe, and the existence of Ether which, as Ākāśa, was accepted in India when Europe had not passed beyond the so-called “four elements.” Both science and Indian beliefs posit an evolution of beings from the inorganic to the organic, and, in the latter division, from plant to animal and animal to man. In India it has always been held that there are no partitions or gulfs between the various forms of existence, and that, for instance, the difference between man and animal is not a difference of kind but of degree. Again from the new Psychology and Psychical Research, Vedānta gains support, as from theories touching the nature of mind as a material force (as Herbert Spencer teaches) and as a power (the predominant idea in “New Thought” literature), the extension of the field of Consciousness, dual personalities and various forms of psychical phenomena.

 There are three saktis of Siva: Iccha, Jnana and Kriya. Iccha Sakti gave rise to Maya which in union with Bindu gave rise to three Mayas or major Tattvas: Suddha, Suddha-Asuddha and Asuddha Mayas. This is the Ma-Kaara (the M in AUM) mode of Bindu, where diversity finds expression. (AUM is A-Kaara, U-kaara, and Ma-Kaara.) Sakti's U-Kaara mode is revealed in creation (churning out objects and beings); here, the Sakti is operative in Prakriti Tattva, the first of the Asuddha Tattvas/Mayas and the 13th down the line among the 36 Tattvas. The world is fully awake with A-Kaara state, meaning that all Tattvas down to the last Tattva #36, earth, are manifested. Nada is high-born in the sense it arose from Para, the Super-Supreme. In their subtle state they do not have a physical dimension (Singularity). As they evolve or descend in a linear or cascade fashion, the product acquires a supranormal quality (Pure Consciousness), can acquire a human character as desire or ego, take on a physical dimension such as an eye, can glide on airwaves as sound, or can become earth itself. (When all these entities involute at Pralaya [dissolution], they collapse [involute] into a point, Bindu. That is interesting for we are told that the universe came from a point or dot, the size of a grain of sand. When matter trips over the edge of the Event Horizon, it involutes into a point-like singularity. It appears that Hindu thinkers had an idea of the origin and involution of the universe before the west. Nada and Bindu are all aspects of this universe, known and unknown. Even gods came from these entities. Nada in its original intent was an act like the union of two entities with a resultant product: Sodium combining with Chloride is Nada or Mithuna (union). Here "Nada is Mithuna of Siva and Sakti", according to Woodroffe. "Nada is action", where there is a form (Rupa) to the action (Kriya) of power (Sakti), Kriya-Sakti-Rupa. The product in this case is Bindu (Para-Bindu or Supreme Bindu). Para Bindu is a drop, a particle or a dot. It is Light, it is space, it is devoid of decay. One view is Bindu (derived from Parabindu--Sivasakti)  is one compact, superdense power pack (Sakti, Singularity), ready for blossoming out into the building blocks of the universe in an orderly fashion AND NOT WITH A BIG BANG. (You heard about the opposite end of Black Hole as being ramified White Hole, from which the new universe emerges.) Maya Sakti brings about blossoming, actualization and unfolding of this universe from Bindu in this cosmic choreography. Para Bindu resides in Sahasrara or thousand petalled Lotus, the seat of Isvara. Empty void (sunya) is in Para Bindu is Nirguna Siva. (The point of condensation after the universe falls into the Black Hole is Singularity which has no dimension, which the Hindus call Avyakta (unmanifest). Jiva and Kundali are part of Para Bindu. In Sahasrara, the seat of Para Bindu, Sakti of Nirvana, and kalas of Nirvana and Ama and fire of Nibodhika reside.  Kalaa / kala generally means "part."  36 Tattvas, categories, products or building blocks came out of Supreme Bindu.  Some were Pure products, some were Impure products and some were half Pure and half Impure: Suddha Tattvas, Asuddha Tattvas and Suddha-Asuddha Tattvas.

More on Nada: Nada encompasses SamavAya, Sambandha, Ksobhaka, Ksobhya, all resulting in Srstihetu. SamavAya is coming together, Sambandha is the connection, Ksobhaka is the exciter or inductor, and Ksobhya is that which is excited. (Nāda is union, connection, exciter and the excited.)

Nada is the exciter (Ksobhaka) and also the excited (Ksobhya) resulting in creation (Srstihetu).  From Nada, Goddess creates three Devis and three Devas who possess the Saktis- Will, Desire, and Action in addition to creation of Fire, Moon and Sun. This is known as SabdaSrsti, the creation of sound, the Primary Creation. The second creation is Arthasrsti (Object creation).  Arthasrsti entails creation of Devas from Sambhu; these Devas are Tattvesa, the presiding deities of the Tattvas, the building blocks of the universe. Part of Arthasrsti is Tattva-srsti, the evolution of Tattvas of Mind and Matter from Buddhi14 to Prithvi36. Raudri comes  from Bindu; Jayestha from Nada; VAmA from BIjA.  Rudra comes from Raudri; Vishnu comes from Jayestha; Brahma comes from VAmA.  As you may notice, the male god comes from female deity; they become couples. This is the opposite of Christian belief that Eve came from Adam. VAma vomits (creates) the universe; Jayestha maintains what is created; Raudri dissolves.

The latter three (Vama, Jayestha, and Raudri) are of the nature of Knowledge, Will, Action and also of Fire, Moon, and Sun (Brahma, Vishnu, and Rudra).  The Saktis are also in the form of Nirodhika, Arddhendu and Bindu. Bindu (Nada) containing Tamas is Nirodhika (Nirodhini); Nada with Sattva is Ardhenddhu (Ardhachandra); Bindu has in it Bija: Will, Knowledge and Rajas.

Nada with Tamas Guna: Tamas is an obstructionist (Nirodhika) to action and so Nada stops or limits its operations in the universe; Nirodhini-Nirodika resides in Sadasiva Tattva (the giver of Grace) where knowledge and action are in balance. Tamas applies the breaks on Nada and slows it down just enough to manifest Grace in Sadasiva.

Nada with Sattva Guna: Ardenddhu or Ardhachandra (Half-Moon). Here Nada is slightly functional in the sense it creates the "speakables," which covers all the Mantras and words spoken, yet to be spoken, not known to have been spoken... Ardhachandra is Isvara Tattva, dominant in action with knowledge in the background. Speakable in Biblical tradition: "Let there be Light; there was Light."

Bindu: Parasakti Herself is called Bindu when She is in the nature of inseparate illumination in regard to the whole range of speakables. She resides in Isvara Tattva.

Vāmā is Brahmā and Jyeśṭha is called Viṣṇu, and by Raudrī is to be understood Rudra. Vāmā dwells in the navel, Jyeśṭha in the heart, and Raudri always in the head. These are the Bindus from which everything has originated. Brahmā, Viṣṇu, and Rudra are Prakti Herself. And O Parameśāni! it is the Bindu which prompts them to action. It is by Bindu that everything is created, protected, and absorbed (Ṣṛṣṭi, Sthiti, Laya). The Bindu is the Bīja (Cause) of Brahma, Visnu, and Maheśa." Possibly "navel" may indicate the whole region from Mūlādhāra to the heart.--Woodroffe. page 168, The Great Liberation.

Sakti is One Entity with many titles, many offices, many portfolios, many functions and many performances. She is the consummate Supreme Jill of all trades. It is like one's mother being daughter, sister, aunt, wife, lover, grandmother, office worker, home maker, food shopper, soccer mom.... The Saktis with many portfolios in descending hierarchical order are UnmanA, SamanA, VyApikA or VyApini, Anjani, MahAnAda, NAda, Nirodhini, Ardhachandra, Bindu, Ma-kAra, U-kAra, A-kAra.  Sakti is Kula, which is MAtr, MAna, and Meya (Knower, Knowing, and the Known  = PramAta, PramAna and Prameya) and Siva is Akula (not Sakti).

Prapanchasara Tantra says Parabindu splits into two parts: the right side is Bindu (male, Purusa or Ham) and the left is Visarga (female, Prakrti or Sah. The union of Bindu and Visarga is Hamsah which is the universe.

Another view of Bindu and Nada.  NAda, subject to Gunas, exists in three states: Nibodhika or bodhini, NAda,  and Bindu

Bindu is Vindu (விந்து) in Tamil meaning dot or point, drop, semen, sperm, mercury, a flaw in the diamond, the middle portion of the forehead between the eyebrows; circle, Sivatattva--sphere of knowledge presided over by Siva Jnana Sakti; Pure Maya (Suddha Maaya) according to Tamil Lexicon of Madras University.  Bindu in its supreme state is the nucleus of the universe (Singularity), from which everything proceeds. Compare it to the nucleus of the cell. When the cell and its nucleus undergo apoptosis, they degenerate and become mushy, waiting for scavenger cells to remove them. Likewise when the cerebral-dwelling Supreme Bindu undergoes "apoptosis or lysis = Sanskrit Laya" it becomes the (testicular) semen or (ovarian) ovum at a lower level of existence. Don't expect a scientist to prove or disprove such a hypothesis. Bindu as a point and semen have creative potentialities; the former is at a cosmic level; the latter at microcosmic level. Gurus are of the opinion that Rajas Guna (motion, passion) makes the Bindu degenerate into sperm or ovum. The Apotheosis of Bindu undergoes apoptosis. (Every cell has a lifespan; it has to die its programmed death; otherwise, the cells accumulate and give rise to a tumor, cancer, leukemia or malignant growth. Apoptosis is programmed cell suicide; if this happens too efficiently, there is grave cell damage leading to neurodegenerative diseases like Alzheimer, Huntington and Parkinson. Normal body has a balance between dying cells and new cells. When the cells degenerate but not renewed or removed, the debris accumulates and compromises its function.)

Urdhvaretās: (Urdhva + reta) = (ascending + stream) Vital fluid, according to Hindu belief, exists in a subtle state throughout the body. Sukra = White, Silver, Vital fluid, Essence, Semen. Yogis are said to have the ability to channel the principle of the seminal fluid up the Susumna Nadi to reach the A-Ka-Tha Triangle. The Yogi goes with Kundalini to the Triangle, wherein she meets KAmesvara (Siva) for union. The Yogi enjoys both Bhoga and Yoga upon reaching the Triangle in the Soma Chakra in the palate below Ajna Chakra. All this sexual connotation is the only analogical way to simplify an idea of union of individual soul with Supreme Soul.  (It is similar to the nuns who become the brides of Jesus Christ or the church.) All this is happening inside the head. It is all an inner experience. This union results in the flow of Amrta (Ambrosia) that can be conserved or allowed to trickle down to Manipura Chakra (via the upper Chakras), wherein it is used for digestive process. They,  who conserve this Ambrosial flow and prevent its descent, enjoy physical, mental and spiritual health. This sexual analogy is parlayed to give us an idea of the Bliss that the Yogi enjoys uniting (Yoga) with the Universal Soul.

When sexual urge finds expression, the subtle substance gathers at the gonads and prostate and assumes a gross form as opposed to the subtle form of existence throughout the body. To rise to the level of Urdhvaretas is to prevent emission and facilitate reabsorption into the body of the stored seeds for in the perfected one it remains subtle for ever with atrophy of the gonads and involution of phallus -- signs of Urdhvaretas. Because of the subtle nature of Sukra and its pervasion throughout the chaste body in Urdhvaretas and lack of it in the gonadal and prostatic fluid, he smells like a lotus. (On the other hand, ordinary mortals (men) smell like goats for obvious reasons.) In perfect ones, the seminal energy rises to become the nectar (Amrta) of Siva Sakti, according to Tantric Texts. This diffuse radiant energy (Tejas) circulating in the body of the perfected ones, it is said, they, when cut, bleed not blood but Tejas in the form of semen.

    This ascent of conserved energy is called Urdhvaretas. The message is orgasm is for the flesh, beatitude is for the spirit; between the two, beatitude is superior and eternal. Physical union is a weak emulation of union of Siva and Sakti.  Some Gurus recommend prolonging the sexual act  without ejaculation; thus conservation of the seed is maintained. Some of the modern pseudo-Gurus of the East and the West have used this kind of information to build a clientele with a promise to transform one into a marathon love-machine.

An unproven thought: Since yogis sit in Lotus and other positions over long periods, they compress the blood supply to the testicles for hours on end. Over many years of this practice, my suspicion is that the testicles atrophy. One can avoid this problem by proper sitting. Bicyclists sometimes develop numbness of perineum after prolonged riding and pressure on the nerves in the perineum. Some feel that the blood supply to the testicles is compromised, resulting in low sperm count.

By sublimating and conserving sexual energy, it is said that the vital fluid rises to Sahasrara, becomes Soma, the nectar of immortality and spreads through the lymphatic system eventually finding its way to the brain where it becomes Ojas and Tejas (Vigor and splendor), which are essential for obtaining Superconsciousness. 

Maya, born of Bindu, is identified as Asuddha Bindu; hence, there is no confusion, when one passage reads that Bindu is the cause of Tattvas and another passage says that Maya is the cause of Tattvas. Mular says Maya arose out of Iccha Sakti and Maya in union with Bindu (yes) gave rise to Suddha, Asuddha, and Prakriti Tattvas--Verse 399.  (The substrate is Bindu and the substance [product] is Maya.)

Suddha Tattvas: 1-5 (5)

1. Siva Tattva, 2. Sakti Tattva, 3. Sadasiva Tattva, 4. Isvara or IsaTattva, 5. Suddha Vidya Tattva(m).

The five gods, Brahma, Vishnu, Rudra-Siva, Sadasiva, and Mahesvara were born when Anava Sakti united with Bindu.

SuddhaAsuddha Tattvas: 6-12 (7)

6. Maya: material cause of asuddham (impurity)
7. Kaala: Time: determines the duration of soul's experiences.
8. Niyati: destiny which makes soul's experience correspond to the fruits of its own karma.
9. Kalaa: variable aptitude of the soul to spiritual knowledge.
10. Vidya: Soul's ability to discriminate.
11. Raaga: Soul's desire to experience the world.
12.Purusa: Sakalar class soul having all three malas, Maya, Anava, and Kanma .  mala = impurity. Purusha is the soul plus Kancukas ( = restrictive jackets such as 7+8+9+10+11). In other words purusha12 is soul plus body with limitations. We are restricted or limited as to time, destiny, knowledge, discrimination and desire. Man's lifespan is limited; his destiny is not in his hands; his spiritual knowledge is limited or absent; man's ability to discriminate between and among choices is poor; man's desires are boundless and yet not realizable.

Asuddha Tattvas: 13-36  (24)

13. PrakrtiTattva, 14. Buddhi, 15. Ahamkara 16. Manas, 17. hearing, 18. tactile sense, 19. vision and color, 20. tasting, 21. smell 22. speech, 23. grasp, 24. ambulation, 25. evacuation, 26. procreation, 27. sound, 28. palpation, 29. form, 30. taste, 31. odor, 32. ether, 33. air, 34. fire, 35. water, 36. earth.

See file TATTVAS-36.htm   for details.

    "I" and "This" (Aham and Idam) are as old as creation. Siva said "I" and Sakti kept quiet (silent) and let Him have it His way. (This silence, according to the modern psychologists,  is 'Self-Silencing'). Sakti is the mirror for Siva's  experience of I (Aham) according to Woodroffe.  It is like the reflection of Purusa on Prakrti. Siva and Sakti were one entity like two cotyledons in a pea; that unitary existence had no need for any consideration other than "I"; now a whole slew of Beings and entities (Idam, This) come into existence.  (Two cotyledons: The two cotyledons inside the skin are so close together that they look as one.) The two cotyledons (Purusa-Prakriti or Siva-Sakti) are covered by the skin: Maya skin envelopes the Bindu.  Skin = Maya. Once unitary Siva Tattva transforms into multimodal Sakti Tattva, the 'self-silencing' of Sakti goes out the window with 'bada bing bada boom' and a whole slew of entities come into being: Suddha Tattvas, Suddha-Asuddha Tattva, and Asuddha Tattvas.

bada bing bada boom = an exclamation to emphasize that something will happen effortlessly and predictably.



     Later, as unfolding  progressed to the downside, other entities started appearing in a cascade fashion in Suddha Tattvas. It was like father-son lineage going from Siva Tattva begetting Sakti Tattva, the latter to Sadasiva Tattva, the latter to Isvara Tattva, and the latter to Vidya Tattva. There are now too many entities for Siva to stay as "I-AHAM.”  Siva was Pure Consciousness when He was a pea in the pod with Sakti. Now transformation is taking place. The seed is sprouting; the leaves are showing; the plant is growing. This is a step-down transformation with every new entity; a step-down always means the splendor and Superconsciousness of Siva are diluted in the resulting Beings and entities, as step-down goes further down.  Now not only we have many of "This-IDAM," but less potent ones. A world of changes has taken place. Siva and Sakti in a pod were unitary and therefore Advaita or One. There was no one else. He was the right half and She was the left half. See file Ardhanarisvara (You heard the expression: Where is your other half?  Now you know where the expression came from.) Now with the other four entities, we have many of "This-IDAM."  Now we have "I and This."  This is also called transformation in consciousness. The other with the consciousness says, "I" and "This" (Aham and Idam). This is the story of Dualism, as many entities started appearing in the universe. Remember the pea in the Pod. The pea of Siva-Sakti enjoyed Pure Consciousness, but the cotyledons' sheath, Maya, breaks down revealing the cotyledons which in turn blossom out as entities, causing the unitary Consciousness of Siva-Sakti become many; now we have two entities: "I" and "This." That is dualism, the result of evolution of Siva-sakti from Nishkala state (=  "I") to "I" and "This"--the Sakala state. Nishkala state has no parts; Siva-Sakti is one unitary existence; when Sivasakti manifested the 36 Tattvas, it became many parts (Sakala). In the whole universe, there are only two entities: I and This. Now you know why Ego resides in "I." Tamil scholars mention that there are only three entities in the universe: He, She and It (அவன், அவள், அது). He = Siva = This. She and It = Beings and matter = That. We are Mini-Sivas (with limitations).  Each one of us is the Mini-me (with limitations) and Siva is MAXI-ME (with omnipotence).

    Consciousness is the important factor, when it comes to people too. People are endowed with Sattva, Rajas and Tamas. Sattva is virtue and goodness; Rajas, motion and passion; and Tamas, darkness and ignorance. When Sattva is in large quantity, the person is closer to superconsciousness. Rajas has the directional and or suppressive effect on Sattva and Tamas, depending upon the path of Rajas. Think of Rajas as the steering front wheel in a three-wheeler, while the two back wheels--Sattva and Tamas-- follow the direction of the front wheel. Go to The Big Wheel of Brahman

    Suddha Tattvas contain Saktis as follows: Unmani in Siva Tattva, Samani in Sakti Tattva, Nadanta in Sadasiva Tattva, Bindu in Isvara Tattva. The descending hierarchy of the seven saktis is as follows: Unmani, Samani, Vyapika, Nadanta or Mahanada, Nada, Bodhini, Bindu.  Unmani state (memory aid: Un + Many = not many) is without kalas or parts; it is Nirguna state (no attributes); it is unitary and indivisible. Unmani is not different from Turiya state, the fourth state of consciousness.  Go to POTPOURRI ONE  and find write-up on Turiya. Samani  (So many) state has parts or kalās. In Kundalini planes, these saktis exist between Ajna and Sahasrara Chakras. You may notice that this hierarchy demonstrates progressive degradation (dilution) of Pure Consciousness from Siva Tattva to Vidya Tattva (Suddha Tattvas). As matter accumulates, consciousness becomes less and less. In Sahasrara Chakra, Supreme Bindu Parasiva keeps his abode.  This descent of the saktis from Unmani to Bindu goes by the name Viloma, reverse or descending order, while the ascending order from Muladhara to Bindu ( Kali Kundalini) at Ajna is called Anuloma order (evolution,  srsti, forward movement, or lower order). Viloma is descent from Z to A, while Anuloma is ascent from A to Z.

Anuloma = Natural Direction. Viloma: Turned the wrong way.

Loma is hair; Anuloma is going with the hair or grain; Anuloma is going with the flow.

 Viloma is going against the hair or grain; Viloma is going against the flow. (It is like the salmon going upstream to the Redd.)

Atma and Jiva: Atma is soul; Jiva also known as purusha is Atma with body etc., UpAdi (attribute or limitation).

Descent of Supreme Consciousness to lesser centrifugal entities like man and the last entity earth is evolution and natural flow. Man's centripetal march towards Supreme Consciousness is going against the natural flow (compare to the salmon's upstream return from the ocean to the natal stream to spawn in the redds).

Viloma (Higher path) is path of return of the Jiva or involution from lower status to a higher status. Woodroffe says Viloma is reading alphabets from Z to A, while Anuloma (Lower path) is reading it from A to Z. Viloma is Nivrtti, cessation and involution, to a higher state, while Anuloma is Pravirrti, Srsti, creation and forward movement. The words are deceptive in their meaning: involution means rise and return of Jiva to its original Superconscious state, while srsti or creation and evolution is downward movement of Jiva from its original state. We are all fallen beings and that is evolution or Anuloma--remember our consciousness is not equal to Siva's Pure Consciousness or Universal Consciousness); we have to return to our source and that is involution. Our fallen state can be compared to that of a lapidary who morphed to a quarrier, whose precision cutting is not a compelling asset because his stones go to build roads, while Lapidary's stones (diamonds) glitter on the rich and the famous; both are stone cutters of different sort. The descent and the ascent meet at Ajna Chakra (point on the forehead, glabella), the point at which descending Viloma order meets ascending Anuloma order. The letter "Z" is superconscious state or Siva Tattva of Pure Consciousness which descends to Suddha Vidya Tattva of less perfect Consciousness or "Z" descending through Y, X, W , so on. The A in Muladhara Chakra at the base of the spine ascends via B, C, D, and E towards higher center at Ajna Chakra from where the path of return to the source, Superconsciousness, is Viloma. Ajna Chakra is the point where the higher path and the lower path meet and wherein the liberated soul goes up, never to return to the lower path. Go to Kundalini Power to find out more on Chakras or Adharas. 

Note: To correlate between the numbers in the chart and the letters Z, Y, X, W, V, U, T and A, B, C, D, E, please refer the table below.

12 11 10 9 8 7 6 5 4 3 2 1

mnemonic for

Unmani: Mnemonic for Unmani is Not Many; no parts. Unmani:  Un + Mana = No Manas or mind.  Unmani is united or whole with no parts and so it is UN + MANY Unmani is Sivapada (the abode of Siva), beyond KAla (Time) and KalA (parts; without KalA =  undivided). Nirvana Sakti is Unmani. When Unmani is disunited from Manas and devoid of all attachment to all worldly things, it becomes Unmani1.  Having reached Unmani, one does not return.

Samani: mnemonic and meaning: Mnemonic for Samani = So Many. Samani  Samani has seven KalAs (Inner Force, displays of power): Sarvajna, SarvagA, DurgA, SavarnA, SphrhanA, AmrtA, Amrta-SambhavA, Vyapini   Samani has many names depending on the actions: Vyapini, Anjani  TATTVAS-36

Viloma Saktis abide in Suddha Tattvas. Viloma Saktis, Upper Chakras (Visuddha Chakra, Ajna Chakra and Saharara Chakra): their relationship.

Above the Visuddha Chakra and below the Ajna Chakra is LalanA Lotus Chakra located at the palate and also in the Manas Chakra and Soma Chakra above the Ajna Chakra. The Vrttis (Moral Qualities) of LalanA Chakra  are mostly good; those of the Svadhistana and Manipura Chakras are all bad; those of the AnAhata lotus Chakra are mixed; those of Soma Chakra are good. As you may notice the moral qualities rise as one goes up the Chakras and as one adopts higher principles. In  the 12-petalled Adya Sakti Chakra in the Pericarp of Sahasrara Chakra, Sakti also known as KAmakalA abides. Causal Body of the embodied soul ( Karana Sarira of Jiva) resides between the Ajna Chakra and the Sahasrara Chakra. That space is the abode of Viloma Saktis descending from Unmani to Bindu. See the diagram below- Viloma-Anuloma. Saktis from 12 to 6 are the seven creative. These Saktis correspond to Suddha Tattvas. TATTVAS-36. Bindu6 is in Isvara Tattva; Bodini7, Nada8, Nadanta9 are in Sadakhya or Sadasiva Tattva; Vyapika10 and Samani11 are in Sakti Tattva; Unmani12 is in Siva Tattva.




 Sambhu is at the head of lineage of Sadasiva, Isa, Rudra, Vishnu and Brahma.

This section presents Tirumular's view of Bindu. Verses 1923-

1923. At the dawn of creation, Kundalini rose from Bindu (Parabindu). Kudilai (Kundalini) gave rise to Vaindavam, the nine gods, Brahma and the rest, their Saktis, the Karanas, the Kalais and Vaikari.

The nine deities are Kundalini, Kudilai, Tatparai, Vagesi, Sadasiva, Brahma, Vishnu, Rudra, and Mahesvara. Karanas are Buddhi, Manas, Citta and Ahamkara. The Kala Tattvas are Kaala, Niyati, Kalaa, Vidya, Raaga and Purusa. Vaikari is actually  articulated speech sound; here it stands for unmanifested sound. Vaindavam, according to Tamil Lexicon is Maya, the material cause of the universe and its Suddha Tattvas. TATTVAS-36Sabda or Sound. Here Suddha Tattvas are the highest Tattvas, which include all the divinities mentioned.  Kundalini, Kudilai, Tatparai, Vagesi are emanations of Parabindu.

The Karanas = organs of sense. they are the Manas (the mind, Buddhi the intellect), Chitta (the thinking), and Ahamkara, (the  egoism).

Kala or Kalai is one of the seven Suddha-Asuddha Tattvas, the second tier of Tattvas below the Suddha Tattvas; the third tier is called Asuddha Tattvas.

Kalai. a specific power of any of the superior deities as manifested in an avataram or in a theophany for a specific purpose; manifestation of a deity; forms of the female energy of a deity as they appear, one of seven kinds of  vittiya-tattuvam, (Vidya Tattvas or Suddha- Asuddha Tattvas). Vidya Tattva enables the soul to discriminate (knowledge from ignorance). Tamil Lexicon.

Subdivisions of Kala or Kalai.

Kalai is the energy of Siva that removes the bondage, takes the soul along the path to liberation, confers spiritual knowledge, removes all agitation and doubts and confers peace. This linear process, Siva applies, to the fully ripened souls, meaning that the souls have undergone Iruvinaioppu, Malaprapakam and Saktinipatam. The eventual step is Oddukam, involution into Siva. Primer in Saiva Siddhanta

1. Nivirrti Kala:  Sphere of action for the Energy of Siva which emancipates the soul from bondage. When the soul reaches the sphere of Bindu, Nivirrti Kala erases all doubts of the soul.

2. Pratista Kala: Sphere of action of the Energy of Siva, which lead the soul to the liberated state.

3. Vidya Kala: the Energy of Siva which gives the liberated souls knowledge through actual realization of seven kinds, viz., Kālam, Niyati, Kalai, vittai, arākam, purutan, māyai, one of panca-kalai. (Embodied souls (= purusa = soul +body) had limited Kālam, Niyati, Kalai, vittai, arākam. Once the soul is liberated, it loses the limitations.)

Kālam, Time;  Niyati, destiny which makes soul's experience correspond to the fruits of its own karma; Order; Kalai, spiritual knowledge of the soul, needed for liberation; Vittai or Vidya, Soul's ability to discriminate; Arākam or Rāga, Soul's desire to experience the world (Ragam is desire, passion and love); Purusa or Purutam, Sakalar class soul; Māyai: the progenitor of Tattvas.

4. Sānti Kala: Sphere of action for the Energy of Siva which calms down all the turbulent elements in fully ripened souls, one of panca-kalai.

5. Sāntiyatita Kala: Sphere of action for the Energy of Siva which destroys all the turbulent elements in fully ripened souls, one of panca-kalai.

Definition of the terms are found in Tamil Lexicon.

Parapara is the beginning and the end immanent in all things; he is the cause and effect. As Bija, the causal seed, he is the progenitor of the universe and the performer of the five acts: creation, maintenance, destruction, obscuration and Anugraha (Grace).

Bija, the causal seed, emanated from Bindu, giving rise to this universe and the world. The five gross elements arose from Maya. Bindu is white, shining inside and outside the body and in nature. Nada is red. Bindu and Nada are Siva and Sakti abiding inside. They grant salvation.

Verse 1924 Tirumantiram.

Bindu evolves into 5 times five (25) modifications. NAda evolves into 24 modifications. Siva and Sakti remain without modification and yet act on Bindu and Nada.

Para Bindu Tattva undergo 25 plus ten modifications and in all 35 in number. 25 evolutes of Bindu are the 9 Vaindavams 1-9 as listed in Verse 1923, the 5 Saktis of five gods10-14 (Sadasiva, Brahma, Vishnu, Rudra, and Mahesvara), 5 Kala Tattvas15-19, Vaikari, the articulated sound, Niyati Tattva evolutes of Nada20-25 (KAla, Vidya, RAga, Purusha, and MAyA). Para Bindu = Bindu and Nada. The 5 Suddha Tattvas are Siva, Sakti, Sadasiva, Isvara and Suddha Vidya. TATTVAS-36

1925. ParaBindu is the cause of all these disparate Tattvas. Bindu evolves into Vagesi, Tatparai, Kudilai and Kundlini.

1926. AUM abide in the the Kalas Nivrrti and the rest. Bindu gives rise to the Karanas  that include mind, the internal intellectual organs and the Nada.

The five KalAs of Siva are Nivrrti Kala1, Pratista KalA2, Vidya KalA3, SAnti KalA4, SAntyatita KalA5.

Bindu has five KalAs or powers: Nivrtti, PratistA, VidyA, and SAnti and SAntyatita. Another source tells that the Kalas are PItA, SvetA, ArunA and AsitA.   These KalAs are present in the body and a guru can locate them for the pupil.

Nivrrti-Kalai=  நிவிர்த்திகலை nivirtti-kalai It is the sphere of action of the Energy of Siva which emancipates the soul from bondage.  Its origin is Prithvi (Earth) Tattva.

Piratittā-Kalai பிரதிட்டாகலை piratiṭṭā-kalai  Siva Sakti takes the Jivatma (the individual soul) to Mukti or liberation.

Vittiyā-Kalai = வித்தியாகலை vittiyā-kalai It is the Energy of Siva which gives the liberated souls, knowledge through actual realization of seven kinds: Kāla7, Niyati8, Kalā9, Vidya10, Rāga11 Purusa12 and Mayai..

Sānti-Kalai = சாந்திகலை cānti-kalai It is the Sphere of action of Siva which calms down all the turbulent elements in fully ripe souls.

SantiyatIta-Kalai = சாந்தியதீதகலை cānti-y-atīta-kalai , n. šānti + atīta  It is the Sphere of action of Siva whereby Siva removes all afflictions in the realized and tranquil soul who has experiential Spiritual Knowledge and who relinquished desire and aversion.

More information on the KalAs of Bindu: From Nivrrti, to Pratishta, to Vidya, to Santa and SAntatita KalAs there is an ascent. Santatita Kala transcends all KalAs and is Parama Siva Himself. They depict the Tattvas as they ascend from inconscient Tattva Earth Tattva to Siva Tattva, the Universal Consciousness.

A: Nivrrti KalA is the working principle in Earth36 Tattva, the last KalA. Earth is where Kundali comes to rest after evolution and descent of all Tattvas. The next step is reversal, Nivrrti,  involution or ascent of all Tattvas back to Sakti Tattva. It is like going from Z to A, A being the Earth Tattva, which has no consciousness while Z (Siva Tattva) has the Most Consciousness. Nivrrti Kala contains 16 Bhuvanas. The lowest point of this KalA is called KAlAgni Rudra Bhuvana.

B: PratistA is the Basis, Force or Inner Framework, that supplies Tattvas from Prakrti13 to Water35  on which the Outer Physical Universe is built. (Prakrti Tattva13,  Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27, palpation28, form29, taste30, odor31,  ether32, air33, fire34, water35.)  Pratista KalA contains 56 Bhuvanas.

C: VidyA: The third KalA of Bindu is VidyA KalA, which is limited knowledge that a human has in comparison  to the Supreme. It is the dominant KalA of Tattvas and has 5 Kancukas ranging from MāyA6 Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12. These are related to VAma, Jayestha, and Raudri Saktis. MAyA6 is the source of 5 Kancukas (7-11) and the limiting principle of the Divine. Kashmir Saivism says MāyA6 puts a limitation on the infiniteness of the experience of Sivaness by the individual soul so that the individual soul forgets its organic connection with Siva and thinks that it (the soul) and other distal Tattvas or objects are different from Siva. The five Kancukas (7-11) are the straitjacket of Maya, which severely dumbs down the individual soul, though identical with Siva. Siva Tattva-Consciousness is Pure Diamond, while human consciousness is ordinary carbon; Diamond is the Highest Form of Carbon.  Maya Tattva is the repository of Anava and Maya (Mayiya) Malas. Vidya KalA contains 28 BhuvanAs.

D: SAnti KalA  is peace, which is free of duality, which (duality) is the source of sorrow. Santi KalA allows the glorious blissful experience of the returning soul on its upward march through Sadvidya5, Isvara4, Sadasiva3, Sakti2 Tattvas. Santa KalAs contain 18 Bhuvanas.

E: Santyatita KalA: "SAntyatita KalA  is Siva1 Sakti and annihilates duality and bestows bliss". One source tells that Bindu has two parts: Transcendental and creative. Creative lower part is involved with evolution of Tattvas. Abhinava Gupta says that there are 118 Bhuvanas or planes of existence.

KalA Diksa is based on the Tattvas involved in Pravrtti and Nivrtti, evolution and involution of the soul. Nivrtti Kala is between the feet and the knees, Pratistha Kala from the knees to navel, Vidya Kala from the navel to the neck, Santi Kala from the neck to the forehead, and Santyatita from the forehead to the top of the head. This progress from the feet to the head depicts the withdrawal or involution of the soul to a higher consciousness; the Sadhaka is born at the end of the journey amongst Yogins and Viras; all PAsas (bonds) are destroyed. (Note that the five elements are associated with anatomical body: Earth from feet to knees, Water from knees to navel, Fire from navel to throat, Air from throat to forehead and Ether from forehead to crown. The idea is that we are made of matter and Spirit, are firmly planted on earth, portray matter at the foot level and Spirit at the crown level. For us to involute into the Spirit we should ascend these elements from foot to the crown. When a priest or Sadhaka attains perfection, a rope representing his body and matter is burnt and he is now a pure Spirit. This is Santi-atita [Quietism] or Nirvana, absolute extinction of all desires and passions and attainment of perfect beatitude.)


அந்தமும் ஆதியும் ஆகிப் பராபரன்
வந்த வியாபி எனலாய அந்நெறி
கந்தம தாகிய காரண காரியம்
தந்துஐங் கருமமும் தான்செய்யும் வீயமே.

1927 ParAparan is the End and the Beginning. He contains all in Him; He pervades in all things. He is the Cause and He is the Effect. He is engaged in five acts: Creation, Preservation, Destruction, Veiling and Grace.

Here the Bindu is portrayed as the causality of five acts.

வீயம தாகிய விந்துவின் சத்தியால்
ஆய அகண்டமும் அண்டமும் பாரிப்ப
காயஐம் பூதமும் காரிய மாயையில்
ஆயிட விந்து அகம்புறம் ஆகுமே.

1928. Bindu's Seed Sakti shows as the limitless all-pervasive Cosmos and the limited world, besides the five Great elements, the products of Suddha Maya reaching out as extensions of Asuddhamaya and (Bindu) extends as the Inner and outer world.

1929. Attainment of liberation
புறம்அகம் எங்கும் புகுந்துஒளிர் விந்து
நிறம் அது வெண்மை நிகழ்நாதம் செம்மை
உறமகிழ் சத்தி சிவபாதம் ஆயுள்
திறனொடு வீடுஅளிக் கும்செயல் கொண்டே.

Outside, inside and everywhere lustrous Bindu pervades. Its complexion is white. Shining Nada is red. Since Sakti and Siva abide inside them with happiness, life is possible. They confer Home (= வீடு = liberation, Moksa) with the advent of spiritual wisdom and effort.

1930. Cause and effect
கொண்டஇவ் விந்து பரமம்போல் கோதற (கோது அற = devoid of degradation)
நின்ற படம் மாய் நிலை நிற்றலில்
கண்டு அல் தியின் காரண காரியத்து
அண்டம் அனைத்துமாய் மாமாயை ஆகுமே.

This pervasive Bindu stands like Param without any degradation. From them, come the objects in form: the cloth (படம்) and the pot (குடம்).  All objects of the world proceed from the beginningless cause and effect of Maya.

Cloth is the effect; cotton is the cause. Pot is the product and clay is the cause.


Bindu, Siva and Sakti are the Three Jewels, which are the material cause, efficient cause and instrumental cause respectively of the universe and beings.  Bindu comes into play at the end of dissolution and becomes prolific under the Will of Siva. Siva is the Nimitta Karana (Efficient Cause) in the Suddha Tattvas and indirectly in the lower Tattvas. Sakti is Sahakari Karana (Instrumental Cause = Secondary Cause) functioning in all three categories of Tattvas; Bindu is Upadana Karana (Material Cause) and functions both in Pure and Impure categories.

efficient cause: (nimitta karana) That which directly produces the effect; that which conceives, makes, shapes, etc., such as the potter who fashions a clay pot, or God who creates the world.

material cause: (upadana karana) The matter from which the effect is formed, as the clay which is shaped into a pot, or God as primal substance becoming the world.

 instrumental cause: (sahakari karana) That which serves as a means, mechanism or tool in producing the effect, such as the potter's wheel, necessary for making a pot, or God's generative Sakti.

Parama Siva exercises Jnana Sakti, which induces stress on the tranquil Bindu and jolts it out of equilibrium. Thus woken up from post-deluge slumber, Bindu quickens and becomes Siva Tattva (the first modification). Siva Tattva is JnanamAtra,  exercises Will on MAyA6 Tattva and induces evolution of other distal Tattvas.  Purusha12 Tattva undergoes activation by Sadasiva Tattva.

Bindu is Suddha Maya (Pure Maya) without Mala or Karma. Bindu being Pure cannot mutate or transform but undergoes evolution or extension (Vrtti = behavior, conduct, increase, growth --Tamil Lexicon, Madras University). Read Vrtti as High Conservation. This Vrtti is as follows. Bindu is Unmanifest Sakti (Avyaktam, inactive); when it undergoes Vyaktam, it becomes manifest and active. Vyaktam = Distinctness, clearness; வெளிப்படை;  That which is perceptible to the senses. It is not transformation but transition of Bindu to an active state.  Bindu is described as a Highly Conserved Entity by the Pundits. What does it mean? If change occurs in a conserved entity, life is not possible. Let me explain it as Conservation occurs with regards to coagulation of blood.  The coagulation proteins are highly conserved,  preserved, or prevented from injury so that a mammal or human does not die of bleeding. If you take factor VIII (coagulation factor) in blood,  it undergoes transition from inactive to active state (VIII to VIIIa) to effect coagulation. The same principle applies to Bindu, the Highly Conserved Entity. Bindu cannot mutate because It is Highly Conserved.

 In its second modification, Bindu becomes Sakti Tattva. The third modification  of Bindu under the influence of Jnana and Kriya Saktis, is Sadasiva Tattva, which is the nexus and interphase between downstream Pravrrti and upstream Nivrrti. Sadasiva has form of Sakti and not the form of MAyA.  When Kriya exercises dominance over Jnana, Bindu accordingly becomes transformed into Mahesvara Tattva. Everything  is set to roll--Unfolding of Cosmic activity.  When Jnana asserts itself over Kriya, Suddha Vidya Tattva comes into being.  Remember that effect of Saktis on Bindu produce the Tattvas. Tattvas individually select their own Saktis to perform a function. The same Saktis that went into the production of Tattvas from Bindu are also available to the Product-Tattvas for their function.


Bindu is Para Sakti Herself of the nature of inseparable illumination (Prakasa) in regard to the whole range of the Speakables. She resides in Isvara Tattva.

The Goddess creates this world and takes it back. She has Iccha, Jnana, and Kriya saktis (Will, Knowledge, and Action). We the people also have these powers in limited amounts and in a different order: jnana, iccha, and kriya. Goddess has the necessary (preexisting, antecedent, or prior) Knowledge as part of Her constitution; Iccha, Jnana, and Kriya saktis are Her natural or Innate Perfections. We the people do not have knowledge when we are born; we have to acquire it; it is always limited; likewise, our will and action are limited; that is the difference between a deity and man. Before we exercise our will or desire to make a computer chip, we have to acquire knowledge first; thus the order in man is knowledge, will and action. In a deity, she Wills, uses Innate Knowledge and Acts.

There are six paths (Adhvans) leading to realization of the Supreme. They are KalA (power or attribute), Tattva (principle or Category), Bhuvana (Region, world), Varna (letters), Pada (words) and Mantra.  One source tells that the Bhuvanas are related to Kundalini Chakras and higher entities: Muladhara Chakra the lowest and Unmana1 the highest. Bhuvanas represent different levels of mind and spiritual development. Others say the Bhuvanas are the ethereal, the serial, the igneous, the watery and the earth region.

Bindu has five KalAs or powers: Nivrtti, PratistA, VidyA, and SAnti and SAntyatita. Another source tells that the Kalas are PItA, SvetA, ArunA and AsitA.   These KalAs are present in the body and a guru can locate them for the pupil.

A: Nivrrti KalA is the working principle in Earth36 Tattva. Earth is where Kundali comes to rest after evolution (Pravrrti) and descent of all Tattvas. The next step is reversal, Nivrrti,  involution or ascent of all Tattvas back to Siva Tattva. It is like going down from Z to A, A being the Earth Tattva, which has no consciousness while Z (Siva Tattva) has the Most Consciousness. Nivrrti Kala contains 16 Bhuvanas.

B: PratistA is the Basis, Force or Inner Framework, that supplies and supports Tattvas from Prakrti13 to Water35  on which the Outer Physical Universe is built. (Prakrti Tattva13,  Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27, palpation28, form29, taste30, odor31,  ether32, air33, fire34, water35.)  Pratista KalA contains 56 Bhuvanas.

C: VidyA: The third KalA of Bindu is VidyA KalA, which is limited knowledge that a human has in comparison  to the Supreme. It is the dominant KalA of Tattvas and has 5 Kancukas ranging from MāyA6 Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12. These are related to VAma, Jayestha, and Raudri Saktis. MAyA6 is the source of 5 Kancukas (7-11) and the limiting principle of the Divine. Kashmir Saivism says MāyA6 puts a limitation on the infiniteness of the experience of Sivaness by the individual soul so that the individual soul forgets its organic connection with Siva and thinks that it (the soul) and other distal Tattvas or objects are different from Siva. The five Kancukas (7-11) are the straitjacket of Maya, which severely dumbs down the individual soul, though identical with Siva. Siva Tattva-Consciousness is Pure spotless Diamond, while human consciousness is ordinary carbon; Diamond is the Highest Form of Carbon.  Maya Tattva is the repository of Anava and Maya (Mayiya) Malas. Vidya KalA contains 28 BhuvanAs.


Kumudam Bhakthi Special   2002-04-20   6:01AM

Why do we use Pillaiyar Suzhi?  (= Whirl)

Five-Deity Homage is a tradition.

Pillaiyar Suzhi depicts a Pentad: Akaram is Brahma; Ukaram is Tirumal; Makaram is Rudra; Bindu is Mahesa; Nāda is Siva.

Worship of Vinayakar made of turmeric paste or mud in any shape is acceptable.

He will remove difficulties and yield good fruits.

The Pentad: A-U-M-Bindu-Siva.



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