The vibrant creative energy of Parashiva, known as Spanda, in wanting to execute his lila or divine play, moves him to manifest and descent to the state of Jiva, through the 36 tattvas.
The Almighty brings himself or reduces his might and power coming as the Jeevatma. It is akin to the 33kV energy source reduced to 11kV for residential areas and reduced further to 240 volts to run our home appliances.
Ajai Kumar Chhawchharia in his "The Mahavakyas of the Upanishads" writes that "These tattvas form the basis for the growth, sustenance, and the proper functioning of all the regulatory systems within us for the continued dwelling and inhabitation of the spirit and soul within."
From the above and what Tavayogi wrote and what Agathiyar said, we understand that the Udal or body that is given life by the Uyir or breath takes on the name Jeeva. The Atma that descents from the Parashiva teams up with the Jeeva to execute the divine play by coming within as the Jeevatma. Lingering for a while and going behind the veil when the "I" in us arises, it watches the divine play where karma plays its part in our lives bringing us to reap the deeds of our past, and gain experience, and learn from it.
From https://en.wikipedia.org/wiki/Tattva_(Shaivism) we learn that
Tattvas are divided into three groups: Suddha (pure tattvas); Suddha Asuddha (pure-impure tattvas); and Asuddha (impure tattvas),
Suddha Thathvam (சுத்த தத்துவம்) is made of 5 elements.
1. Suddha Viddhai (சுத்த வித்தை), 2. Eswaram (ஈசுரம்), 3. Sadakkiyam (சதாக்கியம்), 4. Vindu (விந்து), 5. Nadam (நாதம்)
Agathiyar tells us that the Atma has five Kooru or sections, divisions, parts, or classifications.
ஆன்மாவாகியது 5 கூறு தத்துவங்களைக் கொண்டது.
Taking up the call from Agathiyar to learn about these 5 Kooru, from https://en.wikipedia.org/wiki/Tattva_(Shaivism) we come to know that,
Suddha tattvas that are 5 in numbers are functioning in the absolute level which leads to the Five Acts or Panchakritya namely: Creation; Sustenance; Destruction; Concealment; and Grace.
From the above can we then safely deduce that the Atma does the above 5 acts that is it manifests from the Paramatma, it self-sustains, conceals itself for a time period, comes to destroy the veil of ignorance, and finally showers its grace bringing us back to its true abode? The Atma is able to do all this as it is not tainted and is pure. Our actions do not taint it. It stands above and beyond all our actions. Neither does it carry the burden and guilt of our past actions or karma. It is the Silent Watcher or as the elders name it the Mana Satchi.
The Suddha tattvas that are called pure because they are directly created by Shiva himself, describe internal aspects of the Absolute which is in its pure conscious state devoid of any desire (iccha), action (kriya) or knowledge (jnana) related properties. This is the state of Siva.
When Siva pairs with Sakti, the pairing of Siva-Sakti that is a result of desire or iccha, causes the creation of all the lower tattvas (Padaital). This pair has the two properties of jnana and kriya respectively.
We understand then that Desire (Iccha Sakti) that is accompanied by Action (Kriya Sakti) and Knowledge (Jnana Sakti) brings forth creation. This is the origin of creation. As we understand that the Atma that has manifested in us as the Jeevatma is from the realm of the Suddha Tattva can we now deduce that the Atma in pairing with the Jeeva that is the Udal and Uyir starts the process of the creation of all the lower Tattvas?
When kriyasakti and jnanasakti of the Absolute are in equilibrium aham or self appears (Sustainance or Kaathal). This is Sadasiva tattva or Nada tattva.
This would be the sustenance of all creation.
After the initial chaous and when things begin to settle "came the tertiary elements - the various Anatahakarans, the various Vikaars and Vrittis, the three Gunas, etc, that would form the third layer of elements or Tattvas of creation."
The objectivation of self-awareness that "this is me"", gives rise to delusion or concealment (Maraital). This is Bindu tattva.
This would then be concealment. The "I" comes to conceal the Atma leading to delusion, having us caught in the shackle of Maya till the dawn of Arivu or Gnanam where the awareness of "this is me" switches to "I am this".
The acknowledgment that “I am this,” happens in Suddha Vidya or by the grace of the divine (Arulal).
This would then be beholding the Grace.
Next, we have the Suddha Asuddha Tattvas.
The Suddha Asuddha tattvas, 7 in total, are described as the "instruments" that assist the souls or Purusha in its liberation. It pairs with Maya that hides the divine nature of created beings creating a sense of separateness from each other and the Divine too. Hence the need of the guru to come along and draw the curtain or veil aside to expose the truth.
We come to learn that the Vishnu Thathvam (மாலோன் தத்துவம்) is made of 7 elements.
1. Kalai (கலை), 2. Viddhai (வித்தை), 3. Aragam (அராகம்), 4. Niyathi (நியதி), 5. Time (காலம்), 6. Mohini (மோகினி), 7. Purusha (புருஷன்)
Tavayogi says that at the beginning there was Siva. From it emerged a sound. From that sound emerged Sivam or a spark, light, without a form or formless. The vibration that resulted was Sakti. The first vibration created as a result of the first sound was known as Akaaram (A). The vibratory waves that pursued as in the ripples in the water, came to be called Ukaaram (U). Maakaaram (M) was the field or the pond that helped contain these vibratory sounds and their corresponding waves. The three came together as "THAT", which was to become the source of all creation. An assembly of these three came to be known as AUM. As we are part of the universe too, the physical body resonates with these vibrations too, functioning effectively. The Sound (Natham), Sivam, and Sakti identified as AUM gave forth to seven forms namely: Sivam, Sakti, Sadasivan, Maheswaran, Rudran, Vishnu, and Brahma. It is interesting to note that these deities are associated with the 7 chakras in us too.
KR Sivakanthan in his "Sittargal Tathuvamum Yoga Neri Muraigalum", Tirunelveli Then India, Saiva Sitthantha Noor Pathippu Kazhagam, Chennai, 2003, writes on the subject of creation too. Creation began in Paraparam from which Param emerged. From Param came forth Sivan, Sakti emerging from it later, followed by Naadham. Vinthu emerged from Naadham, Sadasivam from Vinthu, and Maheswaran from Sadasivam. Uruthiran emerged from Maheswaran, Vishnu from Uruthiran, and Brahmam from Vishnu. Brahmam gave birth to the Pancha Maha Bhutam, which came about or evolved from each other. The five elements saw their beginning from the sky, from which came forth the element air. This gave rise to fire. Water emerged from the fire, and earth from water. Finally, man, animals, birds, plants, mountains, and rivers rose from the earth. The reverse takes place at the end of the cycle, all returning to the form from which they came forth.
From https://tulsidas-ram-books.weebly.com/ we learn that "Before anything came into being, Brahm, the supreme consciousness and the ultimate truth of creation, known as Shiva, was established in his own radiant effulgence or self-illumination symbolizing his splendorous glory, majesty, and divinity. Hence he was called ‘Prakash’, literally meaning light. When he decided to deliberate and actually started the process of deliberation in order to start the process of creation, there was a subtle throb or imperceptible movement which transformed into a vibration. The waves generated by this initial vibration developed in the cosmic ether and gradually coalesced with each other to give rise to higher waves of higher amplitudes. This produced the cosmic sound called the Naad. Since the creation was conceived in the bowl of the cosmic ether, the energy of the initial sound was focused at a central point, called the focal point or the dot or ‘Bindu’. This Bindu contained the combined powers of both the male Shiva and the female Shakti like a dicotyledonous seed which produced the two separate entities called Shiva and Shakti. The union of these two resulted in the unfolding of the rest of the creation. Thus it will be observed that whatever exists in this creation can be traced back to this primeval Naad. Hence, the latter is called ‘Shabda Brahm’, or the Brahm as sound."
Finally, we have the Asuddha Tattvas,
The Asuddha tattvas include the universe and living beings that assist the existence of the soul. Asuddha tattvas number 24 in principles.
We learn that Brahma Thathvam (மலரோன் தத்துவம்) is made of 24 elements.
1. Space 2. Air 3. Fire 4. Water 5. Earth (5 Elements): 6. Body (Skin) 7. Tongue 8. Eyes 9. Nose 10. Ears (5 Sense Organs): 11. Sensitivity (Touch) 12. Taste 13. Sight (Vision) 14. Smell 15. Hearing (5 Perception of Senses): 16. Mouth 17. Feet (legs) 18. Hands 19. Anus (Rectum) 20. Sex organ (5 Motor Organs): 21. Manam (மனம்) or Mind 22. Buddhi (புத்தி) or Intellect 23. Sitham (சித்தம்) or Subconscious mind 24. Ahangaram (அகங்காரம்) or Ego (4 Intelectual faculties)
Looking at the Varaha Upanishad, translated by K. Narayanasvami Aiyar, we learn more from the conversation between Sage Ribhu and Lord Narayanan at http://www.advaita.it/library/varaha.htm. The Lord imparts his knowledge of the Tattvas to Sage Ribhu. It is interesting to note that Pa.Kamalakannan in one of his writings mentions that Sage Ribhu came down from the Himalayan mountain ranges and lead Ramalinga Adigal to his abode.
Some disputants hold that there are twenty-four Tattvas (principles) and some thirty-six, whilst others maintain that there are ninety-six. I shall relate them in their order. Listen with an attentive mind.
- The organs of sense are five, viz., ear, skin, eye, and others. (5)
- The organs of action are five, viz., mouth, hand, leg, and others. Pranas (vital airs) are five; sound and other (viz., rudimentary principles) are five. (5 + 5 +5 = 15)
- Manas, Buddhi, Chitta, and Ahankara are four; (4).
Thus those that know Brahman know these to be the twenty-four Tattvas. (24)
Besides these, the wise hold,
- the quintuplicated elements to be five, viz., earth, water, fire, Vayu, and Akasa; (5)
- The bodies to be three, viz., the gross, the subtle, and the Karana or causal; (3)
- the states of consciousness to be three, viz., the waking, the dreaming, and the dreamless sleeping (3),
Thus the Munis know the total collection of Tattvas to be thirty-six (coupled with Jiva). (36)
From https://en.wikipedia.org/wiki/Tattva_(Shaivism) we understand that "The vibrant creative energy of Parashiva, known as Spanda, in wanting to execute his Lila or divine play, moves him to manifest and descent to the state of the jiva, through the 36 tattvas."
Dr. C. Srinivasan in his book "An Introduction to the Philosophy of Ramalinga Swami", published by Ilakkia Nilayam Trichy, 1968 lists out the three bondages that shackle man according to Ramalinga Adigal.
The bondages of human beings are according to the Swami, with regard to the body or தேகப்பற்று, to the soul or ஜீவப்பற்று and to the enjoyment which one expects in these or போகப்பற்று. These bondages are thirty-six in number.
As for the rest of the tattvas,
With these Tattvas, there are six changes, viz., existence, birth, growth, transformation, decay, and destruction. (6)
Hunger, thirst, grief, delusion, old age, and death are said to be the six infirmities. (6)
Skin, blood, flesh, fat, marrow, and bones are said to be the six sheaths. (6)
Passion, anger, avarice, delusion, pride, and malice are the six kinds of foes. (6)
Vishva, Taijasa, and Prajna are the three aspects of the Jiva. (3)
Sattva, Rajas, and Tamas are the three Gunas (qualities). (3)
Prarabdha, Sanchita, and Agamin are the three Karmas. (3)
Talking, lifting, walking, excreting, and enjoying are the five actions (of the organs of action) (5)
And there are also thought, certainty, egoism, compassion, memory (functions of Manas, etc.,), complacency, sympathy, and indifference; (8)
Dik (the quarters), Vayu, Sun, Varuna, Ashvini Devas, Agni, Indra, Upendra, and Mrityu (death); and then the moon, the four-faced Brahma, Rudra, Kshetrajna, and Ishvara. (14)
Hence adding up to 96 Tattvas in total.
The reason we are asked to know the Tattvas is to break their hold on us one by one and eventually for good, hence liberating ourselves attaining Soul Liberation or Atma Vidhuthalai. This is possible with the guru initiating the search and the seeker attaining self-realization. If the Atma sees to it that the meeting between the disciple and guru takes place, the guru, in turn, helps bring down the veil of ignorance hence exposing the Atma. The guru shows us the Atma.