YOGASVARUPE
Tantra and Tattvas
The tattvas are like a map of the spiritual journey. They are a map of subtle reality and, thus, a means for us to find out where we are, where we have come from, and how we can get back. What the list of tattvas provides is an ontological map, a map of the various states of being assumed by Consciousness as it congeals itself into the universe – and, in reverse, the process by which it then returns to the state of supreme Siva.
The 36 tattvas are representations of the principles of reality and provide a sort of cosmologic map of existence – a map of the conscious being’s experience of reality.
The map encompasses our life: the beginning points and the ending point and the path in-between. Ultimately, we end up exactly where we began. In this sense, the spiritual journey is not unlike other journeys in life: we travel somewhere and along the way, we see certain landscapes, experience different cultures, meet various people. In the end, we come back home again. Consciousness always grows in the spiritual path. we may take many births until we understand the reality and become one with it.
The 36 tattvas are representations of the principles of reality and provide a sort of cosmologic map of existence – a map of the conscious being’s experience of reality.
The map encompasses our life: the beginning points and the ending point and the path in-between. Ultimately, we end up exactly where we began. In this sense, the spiritual journey is not unlike other journeys in life: we travel somewhere and along the way, we see certain landscapes, experience different cultures, meet various people. In the end, we come back home again. Consciousness always grows in the spiritual path. we may take many births until we understand the reality and become one with it.
Tattvas are usually divided into three groups:
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 the soul. A tattva is that which, by virtue of its reality, enables conscious agents to subsume the categories within it.
The tattvas can be enumerated from the bottom up or the top down.
- śuddha (5 pure tattvas)
- śuddhaśuddha (7 pure-impure tattvas)
- aśuddha (24 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 the soul. A tattva is that which, by virtue of its reality, enables conscious agents to subsume the categories within it.
The tattvas can be enumerated from the bottom up or the top down.
- The top-down order (Siva to Earth) is the order of creation (srsti-krama) and the
- bottom to up is the order of liberation or the return to Source (samhara-krama).
5 pure tattvas
The first two tattvas are Shiva and Shakti. These two are inseparable.
Shiva-Tattva is sometimes conceived as the first “outward” movement of Paramsiva. It is sometimes described as the “static” aspect of universal consciousness – the “support” and root of all things and potentialities in the world.
Siva is introversive, transcendent, unmanifest, formless, and still. Siva is the absolute void of pure Consciousness. (To be more accurate, Consciousness is never absolutely still, so on the level of the Siva-tattva, there is what Abhinava calls kimcit-chalana, an extraordinary subtle movement, an imperceptible and exquisitely sweet undulation).
- Shiva-Tattva
Shiva-Tattva is sometimes conceived as the first “outward” movement of Paramsiva. It is sometimes described as the “static” aspect of universal consciousness – the “support” and root of all things and potentialities in the world.
Siva is introversive, transcendent, unmanifest, formless, and still. Siva is the absolute void of pure Consciousness. (To be more accurate, Consciousness is never absolutely still, so on the level of the Siva-tattva, there is what Abhinava calls kimcit-chalana, an extraordinary subtle movement, an imperceptible and exquisitely sweet undulation).
2.Shakti-Tattva
Shakti-Tattva is the “activity” of Shiva – from Her the rest of the Tattvas arise. There is no real separation between Shiva & Shakti. Shakti (at this level) is said to be “full of bliss” – sometimes called AnandaShakti. The word Sakti literally means “power, potency, energy, capacity, capability. The term sakti is often used to specifically denote spiritual energy, or God’s transformative power. Surrounding them are the three Shaktis of the supreme called.
3.Sadashiva (Iccha Shakti) will
This is the level on which only the slightest subtle differentiation has just begun to emerge between the absolute Deity and the idea of the universe, the universe that S/He will create out of Him/Herself. Thus, it is the level of iccha-shakti, the divine Will Power, the creative urge or primal impulse toward self-expression
Shakti-Tattva is the “activity” of Shiva – from Her the rest of the Tattvas arise. There is no real separation between Shiva & Shakti. Shakti (at this level) is said to be “full of bliss” – sometimes called AnandaShakti. The word Sakti literally means “power, potency, energy, capacity, capability. The term sakti is often used to specifically denote spiritual energy, or God’s transformative power. Surrounding them are the three Shaktis of the supreme called.
3.Sadashiva (Iccha Shakti) will
This is the level on which only the slightest subtle differentiation has just begun to emerge between the absolute Deity and the idea of the universe, the universe that S/He will create out of Him/Herself. Thus, it is the level of iccha-shakti, the divine Will Power, the creative urge or primal impulse toward self-expression
4.Isvara jnana shakti (knowledge)
This is the level of the personal God, God as being with specific qualities, that is, the Deity that can be named in various languages (Krishna, YHWH, Allah, Avalokitesvara, etc). This is the level of reality that most monotheistic religions presume to be the highest. Isvara is a generic, non-sectarian term for God.
The universe that was previously in blur comes into such sharp focus; what was ambiguous is now clear. This level is associated with jnana-sakti, the Power of Knowing, for Isvara holds within His being the knowledge of the subtle patterns that will be used in the creation of the universe.
This is the level of the personal God, God as being with specific qualities, that is, the Deity that can be named in various languages (Krishna, YHWH, Allah, Avalokitesvara, etc). This is the level of reality that most monotheistic religions presume to be the highest. Isvara is a generic, non-sectarian term for God.
The universe that was previously in blur comes into such sharp focus; what was ambiguous is now clear. This level is associated with jnana-sakti, the Power of Knowing, for Isvara holds within His being the knowledge of the subtle patterns that will be used in the creation of the universe.
5.Sadvidya kriya shakti (action)
One who reaches liberation on this level sees the entire universe as a diverse array of energies, but with a single essence. She sees no static matter, experiencing everything as interacting patterns of vibration. The wonder of that which she seeks takes precedence over her I-sense, though there is unity between them: “I am this!” (Idam evaham).
The divine Power that corresponds to this level is kriya-Shakti, the Power of Action because the primary characteristic of mantras is that they are agents of transformative change.
It is these three who give rise to all triangles, that is to say to all creation. It is this multitude of Shaktis which collectively is Maya. Maya is limited through delusion. This delusion is caused by the number of possibilities.
One who reaches liberation on this level sees the entire universe as a diverse array of energies, but with a single essence. She sees no static matter, experiencing everything as interacting patterns of vibration. The wonder of that which she seeks takes precedence over her I-sense, though there is unity between them: “I am this!” (Idam evaham).
The divine Power that corresponds to this level is kriya-Shakti, the Power of Action because the primary characteristic of mantras is that they are agents of transformative change.
It is these three who give rise to all triangles, that is to say to all creation. It is this multitude of Shaktis which collectively is Maya. Maya is limited through delusion. This delusion is caused by the number of possibilities.
7 pure-impure creation
Maya Tattva is said to wear five kanchukas or bodices. Two of these are parallels of Shiva and Shakti — limitation in respect of space and time. These two primordial restrictions give rise to three others, which themselves are reflections of Iccha, Jnana, and Kriya. It is the power of Mayashakti, working through five aspects, acting to “veil” the essential nature of Shiva-Shakti. These are:
- Kalaa (action)
This is the principal kancuka; the others all follow from God's purposeful impediment on his force of activity, his power. Note that kala doesn't signify "feebleness," yet rather "restricted force." Kala is truth be told that rule which quickens the individual soul's abilities to a more prominent or lesser degree. Every one of the five kancukas is a restricted type of Divine Power. We try to develop them and extend them with sadhana (otherworldly practice). Hence kala in its completely extended structure is essentially the transcendent kriya-shakti, or the Power of Divine Action. On the profound way, we are waxing from a simple fragment of heavenly force toward the all-out totality of our ability to communicate our natural godliness.
2.Vidya (knowledge)
Vidya is the second Kancuka – the Limitation of Knowledge – the contraction of Jnanashakti and the root of erroneous notions of knowing (“I don’t know that”)
The issue of this kancuka isn't that we know nothing, however, that we know a smidgen and think that this is all we need to know. The "shell" (kancuka) of vidya secures us by permitting us to comprehend something about our reality, however, when we accept that we understand what life resembles, that we have an arrangement that is finished besides in the trifling subtleties, when truth be told we are seeing just a little section of the genuine reality, we refuse the chance of heavenly light.
Vidya is the second Kancuka – the Limitation of Knowledge – the contraction of Jnanashakti and the root of erroneous notions of knowing (“I don’t know that”)
The issue of this kancuka isn't that we know nothing, however, that we know a smidgen and think that this is all we need to know. The "shell" (kancuka) of vidya secures us by permitting us to comprehend something about our reality, however, when we accept that we understand what life resembles, that we have an arrangement that is finished besides in the trifling subtleties, when truth be told we are seeing just a little section of the genuine reality, we refuse the chance of heavenly light.
3.Raga (desire)
Raga is the third Kancuka – the contraction of Icchashakti and the Limitation of Will. It is the root of Desire, in the sense of “I need this” or “I lack this” and thus the source of all attachments.
At the point when completely extended awareness contracts into the type of an individual, it encounters itself as inadequate and flawed, and along these lines wants whatever it thinks it needs to finish. This longing is called raga, and is considered as a vague needing for common experience. It is vague as in it is a hankering for something not exactly referred to that gets defended as a particular craving dependent on every individual's exceptional beneficial encounter (for example love, sex, adoration, cash, power, and so on). Be that as it may, truth be told all hankering is genuinely desiring for just something single: the totality of heavenly Consciousness. Accordingly, when some other longing gets satisfied, it is discovered to be unsuitable – the hankering actually remains.
Raga is the third Kancuka – the contraction of Icchashakti and the Limitation of Will. It is the root of Desire, in the sense of “I need this” or “I lack this” and thus the source of all attachments.
At the point when completely extended awareness contracts into the type of an individual, it encounters itself as inadequate and flawed, and along these lines wants whatever it thinks it needs to finish. This longing is called raga, and is considered as a vague needing for common experience. It is vague as in it is a hankering for something not exactly referred to that gets defended as a particular craving dependent on every individual's exceptional beneficial encounter (for example love, sex, adoration, cash, power, and so on). Be that as it may, truth be told all hankering is genuinely desiring for just something single: the totality of heavenly Consciousness. Accordingly, when some other longing gets satisfied, it is discovered to be unsuitable – the hankering actually remains.
The strict importance of the word raga is "shading," for like colors these longings immerse and even stain the psyche, impacting how we see things and individuals. In the Tantra, want isn't an issue yet a chance to follow the longing back to its source and to understand that what we truly want is totality, completeness – that we will be fulfilled by nothing not exactly knowing (and being) God. Hence, we come to comprehend that raga is the restricted type of the Divine Power, iccha-shakti, or the Power of Will, the profound drive to communicate the totality of our bona fide being. From this point of view, want can show us those everyday issues where we may need to extend and articulate our thoughts all the more completely and truly. We can decide to actuate our iccha-Shakti in those spaces, streaming forward our purposefulness from a position of totality, not of need.
4.Kaala (time)
Kaala is the fourth Kancuka – the contraction of AnandaShakti (“Supreme bliss”) and infuses the erroneous notion of Time.
Rather than an ageless synchronization for total Consciousness, for which the whole universe is a solitary complex creation including all occasions, typified creatures by and large experience time at the lethargic creep of one second out of each second. This additionally implies that we experience time successively, with one thing following another in the interaction of consistent change (however a few sources reveal to us that change is simple appearance and what truly happens is that the Goddess Kali eats up the entire universe in every moment and afterward reproduces it once again in a marginally extraordinary structure, many occasions each second).
We are frequently troubled by our familiarity with the past and future – unlimited second thoughts and confident assumptions, stress, and tension – yet it is a result of that very mindfulness that we can develop.
Kaala is the fourth Kancuka – the contraction of AnandaShakti (“Supreme bliss”) and infuses the erroneous notion of Time.
Rather than an ageless synchronization for total Consciousness, for which the whole universe is a solitary complex creation including all occasions, typified creatures by and large experience time at the lethargic creep of one second out of each second. This additionally implies that we experience time successively, with one thing following another in the interaction of consistent change (however a few sources reveal to us that change is simple appearance and what truly happens is that the Goddess Kali eats up the entire universe in every moment and afterward reproduces it once again in a marginally extraordinary structure, many occasions each second).
We are frequently troubled by our familiarity with the past and future – unlimited second thoughts and confident assumptions, stress, and tension – yet it is a result of that very mindfulness that we can develop.
5.Niyati (Fate)
Niyati is the fifth Kancuka – the contraction of Cicchakti (the Power of Consciousness) and gives rise to the notion of Space (as in “I am here and that is over there”). Niyati is the force that binds us to our karmas; it is the law of cause and effect that ensures that we reap what we sow. Because of niyati, you are certain to experience the results of your own karmic actions and no one else’s.
Niyati is the fifth Kancuka – the contraction of Cicchakti (the Power of Consciousness) and gives rise to the notion of Space (as in “I am here and that is over there”). Niyati is the force that binds us to our karmas; it is the law of cause and effect that ensures that we reap what we sow. Because of niyati, you are certain to experience the results of your own karmic actions and no one else’s.
A karmic action is a morally charged action motivated by a desire to attain or avoid a specific result. When we learn to perform actions unattached to the final outcome, those actions have no karmic charge and therefore do not bind us, whatever the result may be. Thus, the liberated being is no longer bound by niyati, fate, and is free from karma, though he or she may still undergo the fruits of karmas accrued before liberation.
6.Maya tattva
The highest principle is not the Absolute itself. In other traditions, maya means illusion or delusion, but not so in tantra. Maya is the “world-source” (jagad-yoni), the Divine’s power to project itself into manifestation. It is also the power of differentiation, by which the One appears to be many. Maya is not given a negative valuation in tantra, even though it does, in a sense, delude us into seeing duality where there is only unity; for seeing dualistically is a necessary part of the process of Self-exploration that the Divine has freely chosen by manifesting a universe in the first place. Maya is the power the Divine uses in the creative expression of its nature.
6.Maya tattva
The highest principle is not the Absolute itself. In other traditions, maya means illusion or delusion, but not so in tantra. Maya is the “world-source” (jagad-yoni), the Divine’s power to project itself into manifestation. It is also the power of differentiation, by which the One appears to be many. Maya is not given a negative valuation in tantra, even though it does, in a sense, delude us into seeing duality where there is only unity; for seeing dualistically is a necessary part of the process of Self-exploration that the Divine has freely chosen by manifesting a universe in the first place. Maya is the power the Divine uses in the creative expression of its nature.
Look around you right now and see a flash of the truth: everything that is happening is Her play. Just as we form different ornaments out of pure gold and call them earrings, bracelets, anklets, and so on, in the same way, all things of the universe are made from one substance, the energy-body of the Goddess, and differ from one another only in name, form, and function – not in essence.
The Empirical Individual
Purusha, Prakriti, Ahamkara, Buddhi, Manas
This next pentad is reminiscent of the Tattvas according to Samkhya comprising of Purusha, Prakriti, Ahamkara, Buddhi & Manas.
This next pentad is reminiscent of the Tattvas according to Samkhya comprising of Purusha, Prakriti, Ahamkara, Buddhi & Manas.
Purusha
Here, Purusha is the individual Siva-spark residing in all beings. It is Siva who has “cloaked himself” with Maya and her Kancukas (whilst at the same time, remaining utterly free and transcendent).
The purusa sits at the highest point of the chain of importance of tattvas in the arrangement of Sankhya and the traditional yoga of Patanjali. For those non-tantric systems, it is a definitive rule, an extraordinary reality: soul rather than issue/energy. They recommend that there are a majority of heavenly spirits (each aware being having his own), that are not piece of one all-encompassing cognizant element. For the tantric way of thinking it normally follows, the purusa isn't the most noteworthy guideline for it doesn't communicate a widely inclusive view. Maybe, purusa is effectively perceived as a contracted type of widespread Consciousness, characterized as Siva hidden by the five kinds of restriction (kancukas).
Here, Purusha is the individual Siva-spark residing in all beings. It is Siva who has “cloaked himself” with Maya and her Kancukas (whilst at the same time, remaining utterly free and transcendent).
The purusa sits at the highest point of the chain of importance of tattvas in the arrangement of Sankhya and the traditional yoga of Patanjali. For those non-tantric systems, it is a definitive rule, an extraordinary reality: soul rather than issue/energy. They recommend that there are a majority of heavenly spirits (each aware being having his own), that are not piece of one all-encompassing cognizant element. For the tantric way of thinking it normally follows, the purusa isn't the most noteworthy guideline for it doesn't communicate a widely inclusive view. Maybe, purusa is effectively perceived as a contracted type of widespread Consciousness, characterized as Siva hidden by the five kinds of restriction (kancukas).
In certain frameworks of the Indian way of thinking, the individual soul is a lasting substance, yet in tantric Saivism, it is a period of withdrawal, and each constriction offers an approach to development – for this situation, extension back into the outright completion of limitless heavenly Awareness. Along these lines, the individual soul isn't perpetual, it is a wave on the expanse of Being.
The Five Shells or Veils (kancukas)
The Five Shells or Veils (kancukas)
Prakriti
Prakriti is the condition in which the three powers are contracted again so that Jnanashakti becomes the guna Sattva, Icchashakti the guna Rajas, and Kriyashakti, the guna Tamas.
Praakrti, now and then interpreted as "nature," now and again as "materiality," truly alludes to the whole actual universe of issue/energy. Note that the Sanskrit word mirrors the information that matter is basically energy, but moving at a much lower vibration. In the human microcosm, prakrti alludes to the body/mind field.
Comparably matter and energy is parts of one another, the body and psyche are not isolated, yet on a continuum: the brain is the subtlest part of the body, and the body is the most unmistakable appearance of the brain. This is the reason dis-ease in the brain influences the body and the other way around.
Prakrti can likewise allude to the unmanifest field of early-stage materiality toward the start of the universe out of which all lower tattvas are made. In this structure, prakrti comprises of ideal equilibrium of the three Gunas, or characteristics of nature: sattva (clarity and delicacy); rajas (energy and enthusiasm); and tamas (haziness, substantialness, and dormancy).
Prakriti is the condition in which the three powers are contracted again so that Jnanashakti becomes the guna Sattva, Icchashakti the guna Rajas, and Kriyashakti, the guna Tamas.
Praakrti, now and then interpreted as "nature," now and again as "materiality," truly alludes to the whole actual universe of issue/energy. Note that the Sanskrit word mirrors the information that matter is basically energy, but moving at a much lower vibration. In the human microcosm, prakrti alludes to the body/mind field.
Comparably matter and energy is parts of one another, the body and psyche are not isolated, yet on a continuum: the brain is the subtlest part of the body, and the body is the most unmistakable appearance of the brain. This is the reason dis-ease in the brain influences the body and the other way around.
Prakrti can likewise allude to the unmanifest field of early-stage materiality toward the start of the universe out of which all lower tattvas are made. In this structure, prakrti comprises of ideal equilibrium of the three Gunas, or characteristics of nature: sattva (clarity and delicacy); rajas (energy and enthusiasm); and tamas (haziness, substantialness, and dormancy).
These three Gunas recombine in different extents to make tattvas 14-36 (above). The field of prakrti, at that point, is all that can turn into an object of cognizance (for example everything with the exception of tattvas 1-12). Nonetheless, note that in tantra, prakrti is characterized as "optional materiality" in light of the fact that there is a higher standard, Maya, which is the essential wellspring of the universe.
Siva-as-Purusha “beholds” his Shakti and she now appears to be composed of the three Gunas.
Siva-as-Purusha “beholds” his Shakti and she now appears to be composed of the three Gunas.
Buddhi
Buddhi is the first evolute of Prakriti – the Intellect. The guna Sattva (the power of knowledge) is predominant. Buddhi is the faculty by which we decide upon a particular course of action. It is the source of discrimination, that gives us the ability to categorise things as one thing or another (i.e., “that is a tree”, “that is a mars bar.”)
This is the main intellectual capacity for all schools of yoga reasoning. The buddhi is the staff of reason by which we form originations and decide. It is the force of creative mind. It is the staff of insight by which we choose what is useful for us and what isn't.
We should take note of that in tantric way of thinking, the buddhi isn't localized in the mind yet reaches out all through the body. Consequently, samskaras of various types are disseminated all through the body, and can be delivered by the physical just as the psychological acts of yoga.
Buddhi is the first evolute of Prakriti – the Intellect. The guna Sattva (the power of knowledge) is predominant. Buddhi is the faculty by which we decide upon a particular course of action. It is the source of discrimination, that gives us the ability to categorise things as one thing or another (i.e., “that is a tree”, “that is a mars bar.”)
This is the main intellectual capacity for all schools of yoga reasoning. The buddhi is the staff of reason by which we form originations and decide. It is the force of creative mind. It is the staff of insight by which we choose what is useful for us and what isn't.
We should take note of that in tantric way of thinking, the buddhi isn't localized in the mind yet reaches out all through the body. Consequently, samskaras of various types are disseminated all through the body, and can be delivered by the physical just as the psychological acts of yoga.
We experience the buddhi on various levels of the body; for instance, when we talk about a "gut intuition," we allude to a part of the buddhi's deliberateness related with the profound, oblivious samskaras, emotionally connected with the viscera; be that as it may, without the act of yoga, the gut nature wherein we place such a lot of trust may lead us gravely off track.
Ahamkara
Ahamkara’s main quality is that of “self-appropriation” and the guna Rajas (the power of will) is predominant. It is the Ahamkara that gives rise to the “I-identification” with a particular action or concept – “I don’t like Mondays”; “I’m taking the rubbish out.”
Ahamkara
Ahamkara’s main quality is that of “self-appropriation” and the guna Rajas (the power of will) is predominant. It is the Ahamkara that gives rise to the “I-identification” with a particular action or concept – “I don’t like Mondays”; “I’m taking the rubbish out.”
The ahankara is the piece of the psyche that distinguishes what is "me" and "mine." It appropriates certain things and encounters, acclimatizing them into its built feeling of character. Basically, it is the thing that you think you are. So, the conscience proclaims that "I am fat," "I'm slender," "I'm shrewd," "I'm moronic," "I'm free," I am a casualty," and each and every other "I" explanation. The total of these contemplations comprises the egoic character. The egoic personality is an imaginary development, comprising basically of mental self-views that endure in light of the fact that they are accepted and joined to. Each such mental self-portrait depends on a specific second or snapshots of past experience that created a psychological development (vikalpa) that was taken as a static reality.
The sense of self isn't the adversary. It isn't to be obliterated, but instead refined and limitlessly extended. Since the personality just signifies "what you think you are," growing it implies extending your self-appreciation, remembering increasingly more for your self-definition. Eventually, when the sense of self grows boundlessly, you experience everything in yourself and yourself regardless. There are no more limits to selfhood.
The sense of self isn't the adversary. It isn't to be obliterated, but instead refined and limitlessly extended. Since the personality just signifies "what you think you are," growing it implies extending your self-appreciation, remembering increasingly more for your self-definition. Eventually, when the sense of self grows boundlessly, you experience everything in yourself and yourself regardless. There are no more limits to selfhood.
At the point when you experience all creatures as a feature of yourself, you normally act with sympathy and insight. This is the condition of purno'ham vimarsa, which can be interpreted a few different ways: "the ideal 'I' cognizance," or "the mindfulness that 'I am full and complete'" or "the mindfulness that 'the genuine I envelops everything." It is the condition of complete comprehensive extension. Similarly, as the mass of any item sped up to the speed of light increments to endlessness, similarly when the sense of self arrives at the condition of complete extension, it converges into the expanse of awareness.
Manas
Manas is sometimes called the “net of thoughts” – it is both the source and the “governor” of the Sense-powers and Action-powers. Manas is predominantly Tamasic (the power of action). It co-operates with the sense-powers to build up distinct perceptions, and it also builds images and concepts.
the manas is the normal utilitarian psyche, handling and blending the information gathered by the faculties. It is likewise the personnel of consideration, and subsequently it is the manas that should be tenderly prepared and affectionately focused when figuring out how to ruminate.
As in the Samkhya scheme, Ahamkarana, Buddhi & Manas are collectively referred to as the Antahkarana or “inner organ”.
Manas is sometimes called the “net of thoughts” – it is both the source and the “governor” of the Sense-powers and Action-powers. Manas is predominantly Tamasic (the power of action). It co-operates with the sense-powers to build up distinct perceptions, and it also builds images and concepts.
the manas is the normal utilitarian psyche, handling and blending the information gathered by the faculties. It is likewise the personnel of consideration, and subsequently it is the manas that should be tenderly prepared and affectionately focused when figuring out how to ruminate.
As in the Samkhya scheme, Ahamkarana, Buddhi & Manas are collectively referred to as the Antahkarana or “inner organ”.
5 Instruments of knowledge (jnanendriyas)
Otherwise known as the Jnanendriyas, these are the five “powers” of perception (predominantly Sattvic in essence). They are not the sense-organs in the material sense, but the Shaktis that enable those particularised perceptions to occur.
- ear
- skin
- eyes
- tongue
- nose
5 instruments of action (karmendriyas)
Otherwise known as the Karmendriyas (predominantly Rajasic in essence) they are the “powers” that enable the modes of action to function. It can be tricky to differentiate between the “power” and the “organ” that carries out that power. Let me give an example. “Grasping” is normally associated with the hands. However, if you’re dexterous, you can also “grasp” with your toes and there’s also the mental concept of “grasping” an idea. So, the Action-Power of “grasping” can be understood as the shakti primarily concerned with “grasping” things in the world, however that action is affected.
- Mouth (speaking)
- Hands(grasping)
- Legs(walking)
- Excretory
- Reproductive
5 subtle elements (tanamatra)
These are the Tanmatras (predominantly Tamasic). We can think of them as basic patterns or impressions which enable us to make sensory distinctions. So, the Hearing-impression allows us to recognize Sounds as particular sounds if that makes sense.
- Sound (sabda)
- Touch (Sparsh)
- Form (rupa)
- Taste(rasa)
- Smell (gandha)
5 gross elements (mahabhutas)
Also known as the Mahabhutas they are predominantly Tamasic in essence. Again, the five elements do not correspond to the material elements. Earth (privithi) consitutes everything that is solid. Water (apas) constitutes the essence of liquidity. Fire (tejas) is the essence of heat; Air (vayu) is the essence of all that is gaseous, and Space (akasha) is the matrix in which the entire physical world exists.
The “Instruments of Sensing” and the “Instruments of Action” both arise from the activity of Manas – “born” of the Antahkarana’s desire to perceive and act upon the world. By the same token, the Antahkarana “manifests” the Tanmatras and the Mahabhutas in order to have objects to experience and enjoy.
The “Instruments of Sensing” and the “Instruments of Action” both arise from the activity of Manas – “born” of the Antahkarana’s desire to perceive and act upon the world. By the same token, the Antahkarana “manifests” the Tanmatras and the Mahabhutas in order to have objects to experience and enjoy.
- Space (akasa)
- Air (vayu)
- Fire (agni)
- Water(apah)
- Earth(prthvi)
