Paramashiva: Manifestation of the Universe in 36 Tattvas

©2018. Sally Kempton. All rights 1

 Paramashiva: Manifestation of the Universe in 36 Tattvas

Nature of Paramashiva/Paramashakti
Paramashiva is supremely independent (Parama Svatantra). S/He is both transcendent
(vishvottirna) and immanent (vishvamaya) and it is his/her nature (avabhãva) to manifest.
Although S/He is one, and beyond gender, S/He has two aspects:
Prakãsha: Light of consciousness—light by which everything is known.
Vimarsha: Power of self-awareness, reflection and capacity to experience. Vimarsha
is also the source of will, knowledge, and action—the power of
manifestation.

Five Main Powers (Shaktis) of Paramashiva

Paramashiva has infinite shaktis but five predominate. The first two shaktis, Chit and
Ananda, are eternal and unchanging. The remaining three are distinct shaktis. These
powers are in play all the way up and down the chain of Manifestation—they are in
nature and in the human mind as well as in the Absolute.
Chit Shakti: Power of self-revelation—self-illumination—experience of eternality
(Prakãsha)
Ananda Shakti: Power of absolute bliss and freedom—power to know itself—
experience of all-pervasiveness and satisfaction (Vimarsha)
Iccha Shakti: Power of will—power of supreme capability to create—experience
of perfect desire and completeness
Jnana Shakti: Power of knowledge—experience of omniscience
Kriya Shakti: Power of action—ability to assume any form

Process of Manifestation
The universe of names and forms is the creative unfolding of Paramashiva. From the first
movement (Spanda) of the Supreme to the grossest matter there are 36 tattvas (levels of
consciousness).
Paramashiva transcends all 36 tattvas and exists as pure consciousness, unaffected by
time, spsace, and causation. At the same time, Paramashiva is the support and
substratum of all the tattvas.

©2018. Sally Kempton. All rights 2

 Paramashiva: Manifestation of the Universe in 36 Tattvas

Pure Creation (Tattvas 1–5)

The process of manifestation is a process of the potential universe becoming apparent so
it can be perceived. In Shiva/Shakti tattvas, the experience is of supreme consciousness
recognizing and delighting in itself. Subject (I) and Object (This) exist in a state of
equilibrium. When equilibrium is disturbed aham (“I”, Subject) and idam (“this”, Object)
appear—creation begins. Aham (Shiva) and Idam (Shakti) are the first two tattvas.

Shiva/ Shakti (Tattvas 1 and 2)

Chit Shakti and Ananda Shakti predominate—they are uncreated, eternal tattvas.
Shiva and Shakti are blissful in their mutual self-recognition, delighting in their unity. They
are one here—there is no separation, even though they are numbered as 1 and 2.
“Shiva himself, full of joy enhanced by the honey of the three corners of
his heart (knowledge, will, and action), raising up His face to gaze at his
own splendor, is called Shakti.” —Maheshwarananda

Diagram 1: Pure Creation Tattvas 1–2

Transcendent Paramashiva

1. Shiva Tattva 2. Shakti Tattva Immanent

Prakãsha Vimarsha
Subject Object
Aham Idam
I Am
Static Dynamic
Passive Active
Positive Negative
Chit Chakti Ananda Shakti

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 Paramashiva: Manifestation of the Universe in 36 Tattvas

Pure Creation (Tattvas 3–5)

Shakti has three principal forms: Iccha Shakti (power of will); Jnana Shakti (power of
knowledge); and Kriya Shakti (power of action). Each of these forms accounts for one of
the three fundamental psychological processes that precede all action. In other words, any
time you or I have an idea, or conceive and carry out a project, these three shaktis are
present.
During any process of creation, these three shaktis appear in succession—as each Shakti
comes into prominence, a new tattva emerges. The rest of these tattvas are non-eternal
and destructible—they dissolve at the time of pralaya (universal absorption).
Subject/Object awareness emerges in these tattvas, but relational awareness remains
within unity consciousness—no “inner” and “outer” reality appears. This is why this part
of the map is called “pure creation”.
Sadashiva (Tattva 3): Iccha Shakti predominates (the will to create the objective side
of subjective experience)—first state of forward motion in consciousness—first glimmer of
manifestation—consciousness becomes perceptible to itself as a hazy awareness—
experience of “I am This”. Sadashiva is also a name for a formless personal “face” of
God, worshipped in the devotional Shaiva tradition.
Ishwara (Tattva 4): Jnana Shakti predominates—objective side (idam) becomes more
defined—this is the distinct blossoming of the proposed universe—awareness of the
universe becomes clearer—experience of “This am I”. Ishwara tattva is also the level of
“lordship”, where the great personal deities of the Indian tradition—Shiva as the divine
yogi, Durga, Kali, and Vishnu reside.
Shuddha-Vidya (Tattva 5): Kriya Shakti predominates—subjectivity and objectivity,
the Self and the universe, are equally balanced without emphasis on either—aham and
idam remain unified, but clearly distinguished in thought (diversity in unity). Consciousness
is ready to split in two and express itself as a world. This level is the “home” of pure
wisdom (Shuddha-Vidya), usually expressed through mantras. The mantras like Om
Namah Shivaya, Om Namo Narayanana, aim, hreem, Kleem, om, etc. are not simply
words, they are actually grace-bestowing entities. In tantra, a mantra is said to be the
sound form of a deity.

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 Paramashiva: Manifestation of the Universe in 36 Tattvas

Diagram 2: Pure Creation Tattvas 3-5

Transcendent Paramashiva

1. 2.
Shiva Shakti
Immanent Tattva Tattva
(I) (Am)

(Am)

I This 3. Sadashiva Tattva

(Am)

This I 4. Ishvara Tattva

(Am)

I This 5. Shuddha-Vidya Tattva

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 Paramashiva: Manifestation of the Universe in 36 Tattvas

Impure Creation (Tattvas 6–13)

Contraction and limitation begins—the infinite becomes finite. Maya creates a veil over
the Self—sense of difference emerges. From maya the five limitations or cloaks (pancha
kanchukam) evolve.
Maya (Tattva 6): Veiling, limiting power of Paramashiva—obscures the nature of
Reality—creates a sense of differentiation.

Kanchukas (Tattvas 7-11)

Arise from maya. Each kanchuka represents a limitation of one of the universal
conditions of Paramashiva.
Kalã (Tattva 7): Limits power of omnipotence (universal action)—gives rise to
experience of limited agency as the individual soul.
Vidyã (Tattva 8): Limits power of omniscience (universal knowledge)—gives rise
to experience of limited knowledge.
Rãga (Tattva 9): Limits power of completeness (universal desire)—gives rise to
desire for particulars.
Kãla (Tattva 10): Limits power of eternality—gives rise to limitations of time—
creates sense of past, present, and future.
Niyati (Tattva 11): Limits power of all-pervasiveness and freedom—gives rise to
limitations of cause, space, and form.

Purusha (Tattva 12): Paramashiva, through the limitations of maya and the five
kanchukas, becomes purusha, (individual self)—the subjective experience of all sentient
creatures—subject and object permanently separated.
Prakriti (Tattva 13): Objective side of individual experience—root cause of all
remaining tattvas—comprised of three gunas: sattva (luminosity and purity), rajas
(activity and passion), tamas (dullness, rest, and sleep). The rest of the manifest universe is
formed from different combinations of the gunas.

©2018. Sally Kempton. All rights 6

 Paramashiva: Manifestation of the Universe in 36 Tattvas

Impure Creation (Tattvas 14–36)

Inner Psychic Instrument (Tattvas 14-16)
Processes of mental operation appear in three stages: buddhi (intellect); ahamkãra (ego);
manas (mind). From buddhi, ahamkãra is produced—from ahamkãra, manas, and all
other tattvas emerge.
Buddhi (Tattva 14): Judging faculty—assimilates concrete experiences for
categorization, abstraction, and comparison. It is primarily sattvic in nature, which is
why intellectual activity can feel so free and pure.
Ahamkãra (Tattva 15): Power of self-appropriation—sum total of memory of all
personal experiences which have been identified and assimilated—particularized
sense of individual “I” as in “I am Sally,” a particular individual.
Manas (Tattva 16): Desires, seeks for, isolates particular groups of sensations
from the mass—builds up images and concepts in collaboration with the senses.
Important: All these instruments are interior to the brain and nervous
system. In other words, they are prior to the brain, but act through the brain. The
brain comes into play in the last five tattvas, which encompass the physical body
and the physical world.

Jnãna Indriyas (Tattvas 17–21)

Five senses of perception—the powers of perception of the pursha (not the physical organs).
Shrotra (Tattva 17): power of hearing
Tvak (Tattva 18): power of feeling by touch
Chakshu (Tattva 19): power of seeing
Jihvã (Tattva 20): power of tasting
Ghrãna (Tattva 21): power of smelling

Karma Indriyas (Tattvas 22-26)

Five organs of action—the powers of action of the purusha (not the physical organs).
Vãk (Tattva 22): power of speaking
Pãni (Tattva 23): power of grasping
Pãda (Tattva 24): power of locomotion
Pãyu (Tattva 25): power of excretion
Upastha (Tattva 26): power of procreation

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 Paramashiva: Manifestation of the Universe in 36 Tattvas

Tanmãtras Indriyas (Tattvas 27-31)

Subtle elements—products of ahamkãra—rudiments of the gross elements. Taken
together the tanmãtras form the supra-physical universe. They are prior to the physical
universe; we experience them in imagination, dream, and meditation.
Shabda (Tattva 27): element of subtle sound
Svasrha (Tattva 28): element of subtle touch
Rupa (Tattva 29): element of subtle color and form
Rasa (Tattva 30): element of subtle taste
Gandha (Tattva 31): element of subtle smell

Mahã Bhûtas Indriyas (Tattvas 32-36)

Gross elements—products tanmãtras—components of the physical universe as
experienced by the senses.
Ãkãsha (Tattva 32): ether
Vãna (Tattva 33): air
Aani (Tattva 34): fire
Ãp (Tattva 35): water
Prithivi (Tattva 36): earth

ALL 36 tattvas are filled with Shiva/Shakti-ness. Even the physical world is imbued with
the presence of Shiva. The first two tattvas permeate all.

©2018. Sally Kempton. All rights 8