Introduction xxiii The distinguishing attribute of the Supreme is His Svatantrya Sakti, the Absolute Freedom. This is permanent and is not different from Him. By means of this Svatantrya, the Supreme projects Him- self or creates out of Himself the multiplicity of objects. In other words, the Supreme projects Him- self as. Thirty-six Tattvas starting from the Siva Tattva down to the Earth. The calm Supreme, the Aksara is above these Thirty-six Tattvas. This sort of Srşti (creation) or Abhäsa (projection) of the Tattvas happens, stage by stage, in a particular specific order. Similarly the Samhara (destruction) or Upasamhāra (absorption) takes place, also stage by stage, but exa- ctly in the reverse order.5 Because of this Srsti and Samhara, there arises the distinction between the Ahanta (subject) and the Idantã (object); and this distinction forms the basis for Dvaita-buddhi (dua- lity-view). In fact, the Supreme Atman (the Para Bhairavatattva) is an All-comprehensive Reality, i.e. the entire universe is the manifestation of the Jñana, Iccha and Kriya Saktis of the Supreme. The senses 1. This Svatantrya Sakti is also known by the words Spanda, Ahanta etc.(Pt. II, pp. 66, 174). 2. The notion that this Sakti is different from the Supreme is therefore a wrong notion resulting in bondage (ch. XI, 18). For, the energy and the energetic are identical-Sakti- Saktimator abhedaḥ. 3. Ch. VIII, 3, 20-22; IX, 17-20; XI, 18; XIV, 3. 4. This Aksara is otherwise known as the Anuttara in the Tantras. Thus there are thirty-seven Tattvas in all. See pt. II, p. 72. £ 5. Ch. III, 13-15. See also pt. II, pp. 68 ff, 72-73 for details. 6. Ch. VII, 2-5.
