In what follows, the nature of each tattva is described. The pure consciousness that exists in all subjects as ptirnBhamtB absolute I am-ness’ and is above all other tattvas, the embodiment of great illumination, is called the Siva tattva. This tattva is now being described in the context of the person instructed. The supreme Lord, who is of the nature of pure consciousness and who as such underlies the universe, has the self-experience in the form of I become the universe. Subsequently he negates his absolute nature and thereby creates a void in himself. This void, created by following the negation of his absolute nature, is the foundation of all existence, the world, to be manifested subsequently, and the blissful state in which this occurs is called the Yoga Sakti tattva.
Yoga Utthan Pristhasana Pose This level of the supreme Lord’s involution, which is one of both negation and fullness, on account of the dissolution and the creation of the universe, has been designated as Yoga Sakti in all secret doctrines, the Agamas.3 Also in this state of great void which constitutes the seed or foundation of the universal manifestation, the supreme Lord’s self-experience takes the form of aham idamI am This unseparated from his experience ofj purn&liamtft. This level of the supreme Lord’s involution is called sadaSiva, which is characterised by the dominance of jriana Yoga Sakti knowledge power the dominance of the I in 1 am This. The kriya Yoga Sakti power of action then lies merged in the ahamta. The mantra-maheSvara experiencers are said to exist on this level.
The subsequent level-in which the supreme Lord’s self-experience as 1 am This has two poles or components, I and This, which are identical in essence, held in perfect equilibrium like two pans in a scale-is called the ISvara tattva. The mantreSvaras are the experiencers on this level. The next level, in which the self-experience by the Lord takes the form of 1 am 1 and This is This, but with the This idam pole predominant, the I attaints being dominated and subdued by the former, is called the Suddha vidya level. On this level the self-experience by the supreme Lord is likened to that of a new-born baby who points towards his head with his finger oblivious of himself but conscious of worldly objects, and is said to have knowledge bodha as its dominant element. It is said that seven types of vacakti mantra pramSUs a kind of pure subject inclusive of the vidyeivara subjects exist on this level.