In my quest for knowing the
deeper secrets of existence, I was brought in contact with 36 elements of Kashmir
Shaivism that form the basis of our existence. My chief sources of this
understanding are Guruji Prem Nirmal’s commentary on the 36 elements and the
book ‘Specific Principles of Kashmir Shaivism’ by B. N. Pandit.
While the below summary is intellectually
acquired and not organically experienced, I have to admit that this
understanding itself has strengthened my depth of meditation as I’m hit
frequently by waves of meditative awareness.
I write this piece with a sincere hope that some seekers out there will find this beautiful revelation equally powerful and uplifting.
These 36 elements are the fundamental building blocks of creation with the subtlest being the first and the grossest being the last. I will take the top down approach to follow the path of creation of the universe, which is the outward manifestation of the divine creative energy. This outward manifestation happens in five stages: 1. Creation 2. Preservation and 3. Dissolution of these 36 elements and all beings therein along with the activities of 4. Self-Oblivion and 5. Self Re-cognition
Philosophers of Kashmir Shaivism assert that the subtlest of self is pure consciousness which is in the form of a stirring called ‘Spanda’. It is neither physical vibration like sound or light, nor mental movement like desire, anger, or passion. Rather, it is a spiritual stirring of consciousness whose essential nature is a simultaneous inward and outward vibration. The inward and outward movements of Spanda shine as subjective and objective awareness of I-ness (Shiva) and this-ness (Shakti) respectively, which form the first two elements (tatvas) of Kashmir Shaivism.
1. Shiva: The changeless, absolute and pure consciousness having inward vibration is Shiva Tatva, which is considered by many as the male vibration.
2. Shakti: The
natural tendency of Shiva towards outward manifestation is Shakti Tatva, which
is also considered as the female vibration.
It is important to understand that the Shiva and Shakti are just linguistic distinction but are actually one with the pure consciousness called ‘Paramasiva’ and are not actually a part of the creation. It is also important to note that all the phenomena have an eternal existence within this pure consciousness which is also referred to as Absolute, completely free and divinely potent. All the phenomena lie within this Absolute as its potency, just like a plant lies as a potency within a seed.
3. Sadashiva (I am
This): While the absolute is limitless subjective I-Consciousness, it
playfully manifests phenomena as ‘I am this’ or objectivity. The objective
manifestation of the phenomena of this-ness is called creation. In the
beginning, these phenomena appear as single, undiversified, faint chunk of
this-ness within the unlimited and luminescent I-ness. The vision or
understanding of beings in Sadashiva tatva is ‘Unity in Diversity’.
4. Isvara (This is
myself): In the next step of creation, the balance of I-ness and this-ness
shifts towards the latter. The awareness now shines as ‘This is myself.’ The
vision or understanding of beings in Isvara tatva is ‘Diversity in Unity’.
5. Shuddha vidya (Pure
Knowledge)(‘I am I’ & ‘This is This’): When the vision becomes balanced
so that there is equal emphasis on I-ness and this-ness, the Shuddha Vidya
element comes into being. This element
is pure, unlimited knowledge which is required for the creation of the cosmos. Shuddha
Vidya element is also called Mahamaya, the last of the pure elements.
The first five elements are
called pure elements because they retain their awareness of the purity,
infiniteness and divine potency of their I-consciousness. The next element is
called Impure element because starting here, the actual layer of limitation is
introduced.
6. Maya (illusion): This
is the first impure element which has two main effects. First, it hides the
pure and divine nature of created beings who forget their purity, infiniteness and
divine potency of their I-consciousness. Second, they see every other entity as
absolutely different from their finite I-consciousness. All other phenomena are
also imagined to be mutually different as well. Maya is thus the plane of
absolute self-oblivion and diversity. Maya causes beings to lose their oneness
with divine potency and leaves them with feelings of imperfection and emptiness
which they attempt to fill up with outer objects. To enable us to fulfill these
desires, Maya allows us just enough powers of creative action (Kala), knowledge
(Vidya), interest (Raga), cause & effect (Niyati), and time (kaal).
These five elements are called the kanchukas or ‘cloaks’.
7. Kala (Limited Creativity
and action): To enable us to
fulfill our desires, Maya allows us just a little power of action to achieve
limited results. This limited creative potential is called Kala.
8. Vidya (Limited
Knowledge): Since doing is not possible without knowing, maya also
gives us limited knowledge called Vidya. This is a very limited and hence
impure knowledge within Maya and must not be confused with the fifth element
which is pure, unlimited knowledge.
9. Raga (Limited interest):
To further limit our potential, Maya appears within us as Raga or limited
interest as the ninth element. Because of this limited interest, we’re not
inclined to pursue the full potential of our creative abilities or to reach our
full potential. Raga also limits our potential to do and to know by limiting
our focus only on things that interest us.
This raga should not be confused with attachment which
is an attribute of the intellect (buddhi).
10. Niyati (cause and
effect): This tenth element enforces the law of nature upon its beings. It
establishes the order of succession in all the phenomena. E.g. how a seed
develops into a tree. This law restricts everything within the framework of
cause and effect.
11. Kaal (Time): This
element restricts our very being within the maze of time. It limits our
being from being present everywhere at all the time to being only somewhere at
some time. While our true self is Timeless (Akala), this element makes us feel
that “we were, we are, and we will be.” And with limitation of time, comes the
limitation of space as they are the opposite side of the same coin. If you can’t
be everywhere at all time and you can be only somewhere at some time, then it
takes some time to go from one place to another. Hence the illusion of space
and time.
12. Purusha (Finite
I-consciousness): The I-consciousness, reduced to finitude, is the twelfth
element called Purusha.
13. Prakriti (Object of
I-consciousness): The object of Purusha element is the thirteenth element
called Prakriti. It is also called the MulaPrakriti (the basic substance). Through
Prakriti, Shiva starts further phase of creation. This element is the highest
element within the Samkhya philosophy and the undiversified source of the
remaining 23 objective elements.
For the remaining 23 elements, we
will start with the first and the grossest of elements for simplified
understanding.
a.
Pancha-bhutas: The
gross phenomena is divided into five elements known as the five bhutas called
1. prithvi (earth),
2. jal (water),
3. agni (fire),
4. vayu (air),
5. aakash (ether or space)
b. Tanmatras: Five bhutas evolve from the next level of
subtle elements called Tanmatras. These include
6. Odour
7. Flavour
8. Light-colour
9. Touch
10.
Sound
As is obvious,
these subtle elements are the basic objects of the five exterior senses which
are the subsequent elements
c.
Gnanendri – Senses
11. Smell
12. Taste
13. Sight
14. Touch
15. Hearing
d. Karmendri – instruments of action
16. Reproduction
17. Elimination
18. Locomotion
19. Handling
20. Expression (speech)
21. Buddhi (Intellect):
22. Ahankar (Ego):
23. Manas (Mind):
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