From the Agamas

Aum Namah Sivaya

As the monastery heads into its two day retreat (our lunar weekends) we thought we would leave you with an excerpt from the Matanga Agama's Vidya Pada. Here Sage Matanga has asked Lord Siva to explain the inner most layers of existence. In part of His answer are briefly explained the five mantras which compose Sadasiva:

The Nature of Adhikara Tattva (Sadasiva Tattva)
translation by D.R. S.P Sabharathanam Sivacharya

It is figuratively said that Sadasiva appears with a body. In reality His body is of the nature of five mantras
of Sivasakti. He is with the head formed of Isana-mantra; face formed of Tatpurusha -mantra; heart formed
of Aghora-mantra; secret part formed of Vamadeva-mantra; all other parts of His body formed of
Sadyojata-mantra. There are three more Saktis - Harini Janani and Rodhayitri. O the great Sage! these
eight Saktis are said to be constituting the form of Sadasiva to be appearing as the body of Sadasiva. Their
vigor and differentiations would be told afterwards in the sequel. Therefore it is not desired to speak
elaborately here. Yet their essential nature is now told here pointedly.

There are eight aspects of the Great Isvara and these eight aspects present themselves in the form of eight
Saktis. These are made known to you very briefly not in an extensive way. The incredible lordship of Isvara
is at the state of apex comparable to the highest part of a body the head. Through the grace-yielding
Saktis which are five in number and which are manifested by Isana the Lord compassionately and swiftly
manifests the power of knowing and doing within the souls brings them out of the hold of anava-mala and
installs them in a pure realm which is at the highest level like the head. Therefore the Lord is said to be
with the head constituted of Isana-mantra.

His face is the mass of effulgent Sakti. Through this face He showers profusely the flashing sparks of
guiding words and utterances from the fire of knowledge-scriptures and fills the worlds of all adhvas
with such sparks. The word 'pum' denotes purity. He purifies the souls which are living in the world
consisting of moving and non-moving things by removing the heap of ignorance from them. Therefore
He is called 'Pumsa.' The face is conceived to be of the nature of assumptive power (parigraha sakti) which
is all-pervasive. This assumptive power is known as 'maha-maya' and since it is the causal source of sound
it is conceived as the face. Since the Lord presents Himself in the 'maha-maya' conceived in the form of
face He is said to be with the face constituted of Tatpurusha-mantra.

It is revealed that the heart is identical with constant oneness with the absolute Existence characterized by
sivatva (power of all-knowing and all-doing). The word Aghora denotes tranquility. Through the constant
oneness with Existence (sivatva) He is always in a state of tranquility. The term 'ghora' denotes the limiting
factors such as mala likes and dislikes and others. Since He is beginninglessly free from such 'ghora' he is
called 'aghora'. Since His heart is identical with the innate nature of tranquility He is said to be with the
heart constituted of Aghora-mantra.

The term 'vama' associated with the word 'guhya' denotes the Kriya-sakti of the Lord. Vama means
strangely or differently formed and guhya means 'not directly seen'. The Lord who shines forth in the
entire range of things (Visvarat) accomplishes the creation of variegated range of worlds and tattvas
through the thirteen kalas evolved from the Vamasakti (Kriyasakti). The term 'vama' denotes the nature
of being contrary. In this universe the existence of Sadasiva is inferred through the activities which are
contrary and opposed to each other. Through such activities He grants all the fruits to the hosts of souls
as desired by them. Therefore Lord Sadasiva is said to be with the secret part constituted of Vamadeva
mantra.

The term 'murti' denotes the body. The body of the Lord is of the nature of His own mighty power of
knowing and doing associated with the authority over creation. Sadyojata manifests Himself from the
transcendental laya tattva for the sake of cosmic play related to the worlds and the worldly beings. Since
he effortlessly leaves out of state of laya and assumes another state such effortless activity is figuratively
termed as 'play'. He assumes the state of being with a body instantaneously at the very moment He wills to
create. Therefore His form is considered to be constituted of Sadyojata-mantra. In this way Sadasiva
appears with a form constituted of these five mantras.


If you understood any of this and you want to read more you can find our Agama translations on our Books Page. Just scroll down and click the scriptures tab.

The Many Faces of Siva

While our holiday stream of guests has slowed down a little we are still receiving many friendly faced from around the globe who come for our tour days. Graciously hosted by our Wailua Mission members and by pilgrimaging members such as Jiva and Kanmani, many these recent tour groups have had the joy of visiting Iraivan Temple, a part of the tour which is dependent on construction activity.

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