These subjects reside on this level for vilcya mantra-maheivara and mantreSvara subjects, their main function, as embodiments of divine grace, being to liberate fettered beings. The divine grace flows to some fettered beings through them. The v’tdyeivara subjects are not conscious of their difference on the level of iuddha vidya tattva insofar as their selfexperience is concerned. But they do experience some kind of differentiation on account of their being enveloped by fliaha-mlyii-£nkti. It has been said in the Agamas: The maha-maya exists above mava.
The vidyeivara subjects are said to be monadic ami in nature owing to their being enveloped in mahn-maya. The vijMna-kala Yoga Uttanasana Pose subjects also are said to exist above the level of mSya but below the iuddha-vidyli level, and are also covered by the Snava mala defilement. Thus the one Siva, who is transcendent in being, is held to be five-fold in the form of the five tattvas mentioned above. He manifests himself as the absolutely free agent on the transcendent level, and subsequently in the form of aliam and idam pure subject and object on the levels of the sadteiva and tivara tattvas, he is designated as the cause in the form of pure knowledge. In his self-manifestation as the tattvas beginning with milya and ending in prthvl, he is designated as the effect karya.