The tattvas in Indian philosophy are elements or principles of reality. Tattvas are the basic concepts to understand the nature of absolute, the souls and the universe in Samkhya and Shaivite philosophies. Samkhya philosophy lists 25 tattvas while later Shaivite philosophies extend the number to 36.
Tattvas are used to explain the structure and origin of the Universe. They are usually divided into three groups: à Âuddha (pure tattvas); à ÂuddhÃÂà Âuddha (pure-impure tattvas); and aà Âuddha (impure tattvas). The pure tattvas describe internal aspects of the Absolute; the pure-impure tattvas describe the soul and its limitations; while the impure tattvas include the universe and living beings that assist the existence of soul.
Tattva () is a Sanskrit word meaning 'thatness', 'principle', 'reality' or 'truth'. Samkhya philosophy enumerates only 25 tattvas; twenty-four ÃÂtma tattvas along with purusha, which is ÃÂtman or the soul. Shaivite philosophies elaborate on these, taking the twenty-four ÃÂtma tattvas as the aà Âuddha (impure) tattvas and adding to them the à ÂuddhÃÂà Âuddha (pure-impure) and à Âuddha (pure tattvas), enumerating thirty-six distinct tattvas, with purusha being counted among the à ÂuddhÃÂà Âuddha tattvas.
According to the early Shaivite philosophies, Parameshwara or Parashiva (also spelled Paramashiva, Paramshiva, Parmshiva) is the ultimate reality or Parabrahman, "the one form where everything emerges". The nondualistic monism school of Shaivism, Kashmir Shaivism, describes the tattvas as Paramshiva manifests himself by a process of descent from Paramashiva to jiva, through the 36 tattvas. The vibrant creative energy of Parashiva, known as Spanda, moves him to manifest himself these 36 tattvas as a lëlàor divine play. Some teachings treat Parameshwara and Parashiva, along with Parashakti, as three separate aspects of Shiva.
Another important sect of Shaivism, Shaiva Siddhanta, a school that show both Monistic and dualistic qualities, describes the tattvas in a different perspective. Passive Parameshwara is activated itself by à Âuddha mÃÂyàor divine grace (Shakti) of him. Like that, the universe, (Prakriti) is activated by aà Âudda mÃÂyà(physical body and all aspects of universe), another aspect of divine grace - Mahamaya. The interaction of Pure Maya and Impure Maya is the Pure - impure Maya where the souls (Pashus) attain knowledge which leads to the existence of whole universe.
MahÃÂmÃÂyàdivides itself into three aspects: à Âuddha mÃÂyÃÂ, à Âuddha-aà Âuddha mÃÂyÃÂ, and aà Âuddha mÃÂyÃÂ, and causes five, seven, and twenty-four tattvas respectively.
Suddha tattvas, also known as à Âaiva tattvas are functioning in the absolute level which leads to the Panchakritya (Five acts) - Creation - Maintenance - Destruction - Concealment - Grace of almighty. Suddha tattvas are called pure because they are directly created by Shiva himself.
Also known as NÃÂda tattva. One of the two aspects of the omniscient, omnipresent, conscious Absolute. In this essence, the Absolute doesn't consist of any desire (icchÃÂ), action (kriyÃÂ) or Knowledge (jnÃÂna) related properties. It is in its pure conscious state.
Another aspect of the Absolute which is known as Bindu Tattva. Pairing of à Âiva-à Âakti causes the creation of all the lower tattvas. The paired à Âiva-à Âakti is omniscience and consistently active. These two properties of à Âiva-à Âakti are known as jnÃÂna and kriyÃÂa respectively.
Also called SadÃÂà Âiva tattva or à Âiva-à Âakti tattva. This tattva is responsible for the appearance of aham or self. This tattva is when kriyÃÂà Âakti and jnÃÂnaà Âakti of the Absolute are in equilibrium.
Also known as Ishwara tattva. The tattva where the fourth act of Panchakritya - delusion or concealment happens. IÃ Âvara tattva activates the souls which are concealed by pÃÂÃ Âa. Idam, "this is myself", i.e., the objectivation of self-awareness is caused by IÃ Âvara tattva.
Also known as Sadvidyàor KriyÃÂ. In this tattva the tri-murthis manifest. JnÃÂnaà Âakti is more initiative than kriyaà Âakti in à Âuddhavidyàtattva. Here, "self-ness" and "this-ness" become balanced. The other three acts of Panchakritya - creation, maintenance and destruction happen at the suddhavidya.
These five tattvas are the Absolute which leads to the moksha of souls. These five tattvas can also be seen as the retrogradation of souls from their lower state to their higher steps towards liberation.
Pure-impure tattvas or Vidya tattvas are described as the "instruments" that assist the souls for their liberation. Soul or Atman is considered as "Purusha tattva" here, while the final manifestation of almighty is known as "Maya tattva". Maya manifests into five more tattvas known as "kanchukas" and these six tattvas adjoins the pusursha tattva and thus, produce seven vidya tattvas.
Maya hides the divine nature of created beings as it creates the sense of separateness from the Divine and from each other.
Kanchukas can be fairly translated as veils. They block the subject from recognising the divine nature of the Universe.
Purusha is the soul. It pairs with maya, the final manifestation of god along with five kancukas. These five vidya tattvas are idle in nature. So, à Âiva joins with Maya and à Âakti joins with three kancukas - KÃÂla, Niyati, KalÃÂ. Sadasiva joins with purusha and à Âuddhavidya operates vidya tattva. Raga is operated by Ishvara. The activated purusha with other vidya tattvas cannot solely exist in the universe, and comes with the assistance of upcoming 24 asuddha tattvas.
Impure tattvas or Atma tattvas are aspects of Universe and physical body.
Antahkarana is a collective term for the 4 tattvas-praká¹Âti,buddhi,ahamkÃÂra and manas.Consciousness within the limited purusha forms the citta made of Intellect (buddhi), Ego (ahamkÃÂra), and Mind (manas), known collectively as the antahkarana, or "inner organ". Buddhi is the first evolute of praká¹Âti. It represents the capacity of discernment. It evolves into ahamkÃÂra after buddhi differentiates a notion of a limited individual self. That external sense of self is then experienced through the sensory mind (manas). Ten indriyas (five sense organs and five action organs), five tanmÃÂtras (subtle elements), five mahÃÂbhà «tas (gross elements), and the sensory mind evolve from ahamkÃÂra as it modifies into sattvic (sensory), rajasic (active) and tamasic (material) modes. These 24 lowest tattvas that evolve from individual consciousness are known as the impure tattvas (aà Âuddha).
The five sense organs (jñÃÂnendriya) are the most sattvic functions of manas and include:
The five motor organs (karmendriya), each corresponding to a sense organ, represent the physical organs of action. They are the most rajasic functions of manas.
The five subtle elements (tanmÃÂtra) are the most tamasic functions of manas and represent the reflection of the corresponding five gross elements in the mind:
The five gross elements (mahÃÂbhuta) represent the final point of manifestation:
While mahÃÂbhà «tas are the basis for the material world, tanmÃÂtras are but limited aspects and views of it, in no way able to fully describe it. We cannot actually perceive the reality, all we can access are limited "bands" of information that form a description of reality. These bands of information are the five tanmÃÂtras.
This restriction however applies only to the limited beings (jiva, or '). For one who has gone beyond mÃÂyÃÂ, in the realm of the pure tattvas, there can be direct perception of reality, because as one's self is ÃÂtman, so are the external objects. In such a state an enlightened being can perceive the world beyond the five senses (direct perception), in a state of diversity in unity and unity in diversity.