Divine Manifest Form of Sadashiva
**The form of Sadashiva designed by the 5 mantras [pancha mantra tanuḥ shivaḥ] is naturally pure (amalam) and auspicious (shuddha). Through the differences seen in His activities, the presence of internal organs, formed of 3 Shaktis, shakti-traya, is observed in His embodied form (sharīram).**
| Shakti Traya of Sadashiva | Nature/Aspect | Cosmic Acts in Māyā Field |
|---|---|---|
| Hāraṇi (vr. 33-34) | Haraṇa – She seizes or absorbs the | When Sadashiva is involved in dissolving the |
| enjoyments given to 'sakalas' – the | worlds, His Shakti who seizes and absorbs | |
| souls bound with the 3 pāśa, bonds | (haraṇa) the enjoyments (bhoga) within the | |
| (ānava, māyā, karma) | inner space (of Shiva) is called Hāraṇi. | |
| - She is fully submissive to the will of | Patiently awaiting the time of dissolution | |
| Sadāshiva | (laya), Hāriṇi takes hold of the lingam, subtle | |
| - Eternal | body of the sakala souls and dissolves their | |
| bhoga, enjoyments very swiftly and is capable | ||
| of keeping the souls at rest in the field of Māyā. | ||
| - The Shakti takes hold of the initiated who | ||
| is in constant contemplation and gradually | ||
| draws him up. Since she functions for Shiva, | ||
| who is intent in drawing the meditative soul | ||
| towards Himself, she is Hāriṇi. | ||
| The soul is dependent on experiencing the | ||
| enjoyments (in māyā) until Hāriṇi takes away, | ||
| absorbs such bhogas. |
| Shakti Traya of Sadashiva | Nature/Aspect | Cosmic Acts in Māyā Field |
|---|---|---|
| Janaṇī (vr. 37-40) | She is internal instrument of | Strengthened by the vīrya (power of knowing |
| Sadashiva, who is involved in Cosmic | and doing) of Sadashiva, this Shakti does work | |
| Play (krida) of Prabhu. | related to Souls and Actions. | |
| - Just like the working of mother | Just like rain-water reaches the ground and | |
| father is seen in bringing up a child, | produces sprouts, even so Jananī descends in | |
| the working of Janani and Sadashiva, | the field of māyā (māyā-ātmike) as the birthing | |
| whose body is formed of 5 mantras | mother, producing the enjoyments which were | |
| (pancha mantra tanuḥ shivaḥ) is seen | till now in the seed-form of vāsanas, source | |
| in progress of the soul (in the māyā | root patterns and nourishes the power of souls | |
| field). | to cherish and enjoy the bhogas. | |
| - The subtle motherly actions | ||
| of Jananī are observed in each birth of | ||
| the soul, where Janani is the Mother of | ||
| Souls (ātma) – mātā janmani janmani. | ||
| Rodhayitrī | - The Shakti who stabilizes and | - To the innumerable souls classified into |
| (vr. 41-42) | obstructs, holds back or covers is | Vijnana-kalas and Pralaya-kalas, this Shakti |
| known as Rodhayitrī. | allots respective places for existence as per | |
| - Being united with Rodhayitrī, | their competency. | |
| Sadashiva functions as the Prabhu | - She obstructs or holds back the Sakala-souls | |
| (Lord) of Rodhayitas. | to prevent them from leaping towards the | |
| multitudes of enjoyment in the worlds. |
Maya Matrix – Wheel of the World Held by Pati-Shakti, and the Way Out of Māyā through UNMILANI SHAKTI – Love Current of Shiva, Shiva Rāga
"The whole world consisting of non-moving (sthāvaram) and moving (jangamam) things exists, empowered and held by these 3 Pati-Shaktis.
Held by these 3 Shaktis, the souls which are entangled in the wheel of worlds are extremely tormented by the heat of confusion (self-doubt), ignorance and delusion.
This wheel of their birth and death is constantly kept in motion, until the Unmilani Shakti, the shakti of Shiva which causes the manifestation of true knowledge, descends on the soul. (The workings of the 3 Shakis is happening simultaneously – creation of bhogas, enjoyments for some souls, withdrawal for some, and holding back for other souls.
When the tejasvi-nithya-anugraha, the absolute radiant, eternal, loving grace-yielding Unmilani Shakti descends and showers on the souls, in whom the deep devotion, the love current of Shiva – Shiva Rāga is intensely, strongly rooted, these 3 Shaktis do not keep the wheel (of māyā) in motion for them."
~ Matanga Pārameshwara Agama, verse 43, 44
The Anugraha of Sadashiva – Guru leads the soul (seeker) out of the Māyā – Paśu, Soul attaining Oneness with Sadashiva, Patitvam
"Due to the descent of liberating grace-yielding Shakti on the initiated soul who was so far in ajñāna, the forgetfulness of knowledge (of true oneness with Sadashiva), and who was desirous [abhilāshi] of worldly enjoyments and who was perceiving the non-self as the Self, discriminative knowledge, viveka suddenly gets awakened in him and he goes beyond attachment and desire. From this space of viveka, intense desire, jijñāsā for knowing the exact nature of his self (paśu), prabhu and world (samsāra) awakens and manifests in him. With the intense desire for complete knowledge comes the attainment of the knowledge of tattvas, God and disciplines.
When the seeker becomes inspired to approaching and connecting with the Guru (Preraka), the indwelling Prabhu Sadashiva directs him to the proper Guru. In the matter of directing, Lord Sadashiva Himself, who shines forth with mantra-kalas, is the source for both the seeker (prerana) and Guru (prerakah). It is only the anugraha, the loving compassion and liberating grace of the Lord that is the cause of both – the Guru who holds the space of compassion (karuṇa) for the disciple. Without the direct anugraha of the Lord (Sadashiva), the union (yoga) between the Guru and a disciple (seeker) is very rare.
If Prabhu Sadāshiva is not pleased and gracious towards both the disciple and Guru, the disciple would not get the proper Guru and the reverential name 'Guru' will not be attained. The pure path is laid between the Guru and disciple, by Prabhu. Having attained the Guru, the bound souls, pāśavaḥ, become 'siddhāḥ' and ultimately surely attains Patitvam, Oneness with Pati.
The compassion of Lord of all Lords, Devādhideva Sadashiva always remains beyond reproach.
- verse, 45-52
"The elevated souls who are with the mighty power, mahābalāḥ, enjoy various kinds of desire-fulfilling joys and pleasures (bhogas) in their respective worlds. Those beings who have been initiated, in such a way as to attain the world of Sadashiva, who are deeply connected and engaged in the constant one-pointed meditation (dhyāna-tat-parāḥ) on Him and whose mind has been surrendered and offered to Sadashiva (Sadashiva-arpita), reach the Sadashiva-bhuvana, ultimately. Just as the blade of grass and clods of earth attain the nature of gold on approaching the side of Mt. Meru, even so all those initiated, who reach the world of Sadashiva attain Sadāshive-Pada, the state of Oneness with Sadashiva. Yet, even on becoming Sadashiva-samāḥ, absorbed in oneness with Sadashiva, they are always dependent, being directly ruled over by Lord Sadashiva.
- verse 53-55 note:
- Sadashiva bhuvana is explained Sadashiva tattva in Raurava Agama, vidya pāda, verse 161-162
- The term 'Prabhu' has been defined in the Agamas as "the Absolute Lord who is capable of performing actions in a systematic way, of abstaining himself from such actions and of performing such actions in a different order".