Nishkala and Sakala Shiva

Within Shaivite theology and philosophy, we come across these two terms - Nishkala Shiva (निष्कल शिव) and Sakala Shiva (सकल शिव). Today, we deal with these terms. 

Nishkala means without parts or divisions. It is that aspect of Shiva that is beyond space and time, the Formless Absolute, the Transcendent, known as Paramashiva (परमशिव) or Parashiva (परशिव) in Shaiva-Shakta Agamic parlance, and Parabrahma (परब्रह्म) or Nirguna Brahma (निर्गुण ब्रह्म) in Vedantic parlance. 

The knower of the truth of the real nature of the thirty-six tattvas first dissolves all these paths into the body, [then from] the body into prana, prana into intellect, intellect into void, and finally void into consciousness. In this way, this kind of yogin becomes permeated with consciousness not dependent on anything external. Then he experiences consciousness as Paramashiva, and transcending even that state, he experiences himself as being immanent as well. (Tantrasara of Mahameshvaracharya Abhinavagupta, Chapter 7) 

Yet, the Absolute Reality is not limited to transcendence, and indeed incomplete without immanence. The Transcendent, known as Vishvottirna (विश्वोत्तीर्ण) or Vishvadhika (विश्वाधिक) in Shaivism is an organic whole with the Immanent, known as Vishvarupa (विश्वरूप) or Vishvamaya (विश्वमय). It has no parts nor can be divided, but only so done to foster our understanding and realization. Shaiva monism does not negate objective reality, but accepts it as an expression, an ever-changing experience of the Absolute Reality's own and inherent free Will. That Infinite Consciousness of the Absolute (Prakasha/प्रकाश) is never still, but brimming with Activity (Vimarsha/विमर्श) - the activity associated with the realization of it's existence. Paramashiva is never without Parashakti. 

The objective reality or the universal experience of the Absolute is described in the grossest sense as the 118 or 224 bhuvanas (भुवन/planes of existence) that exist at various levels as we go within. In a more subtle sense, it is described as the 36 tattvas (तत्त्व/essences) upon which the bhavanas are founded. And in the subtlest sense, it is described as the 5 kalas (कला/units or digits), which underlie and envelope the tattvas. 

Now that aspect of Shiva that is associated with the 5 kalas (and hence the 36 tattvas and 118 or 224 bhuvanas) is called Sakala Shiva. This the Immanent Divine, of myriad forms, qualities and attributes, associated with time and space, cause and effect, the very foundation of all objective reality. In Vedantic parlance, that is Saguna Brahma (सगुण ब्रह्म). 

Nivritti kalâ operates in the earth principle (prithivi tattva), pratishthâ from the water principle (jala) to prakirti, vidyâ kalâ from above prakriti to mâyâ, and from above mâyâ, Shâktâ operates. Šhiva is considered to be beyond the kalâs, for He is Nishkala; how­ever, for the purpose of meditation, He is said to possess a kalâ named shantatita. (Tantrasara of Mahameshvaracharya Abhinavagupta, Chapter 10) 

In terms of iconography, Nishkala Shiva is represented as the Shiva Linga, which is the "formless form." Sakala Shiva is represented in myriad anthropomorphic forms known as the Maheshvara Murtis. The juncture between the Sakala and Nishkala is the Sakala-Nishkala, which is represented as the Panchamukha (पञ्चमुख) or Five-Faced Linga, which is the Sadashiva Murti, and represents the Panchabrahma (पञ्चब्रह्म) doctrine of the Yajurveda. Sadashiva is the highest ideation of personified Godhead in Shaivism and the single pointed intersection between the continuum of the multiverses of objective reality and limitless Divine Consciousness.

In the Sadashiva Tattva, there is Lord Sadashiva presiding over the world called Sadashiva-bhuvana. He is surrounded by the retinue of eight Rudras such as Jvalini and others, whose appearance is characterized as the Sakala-Nishkala. (Srimad Mrgendra Agama XIII:162). 

Aum Namah Shivaya.