Tattva

Introduction

Introduction

Gabriel, once again. I have created this Page for you to understand the profound relationship existing between Sanskrit alphabet and Tattva-s.

The Tattva-s or categories (levels) of universal manifestation (See Tattvic Chart) arise from the course known as "Mntra" (seed syllables) (See Sadadhvaa for more information).

These seed syllables or Mntra-s are really Vowels and Consonants of the Sanskrit alphabet. To know exactly how each Tattva is related to a specific Sanskrit letter is very important to understand how the universe is manifested from the sound.

In turn, when you pronounce a particular Sanskrit letter with an one pointed mind for a while, you gain access to the respective Tattva or category. That is why, every person aspiring to experience divine realities should study this Page thoroughly.

The first two tattva-s or categories are the highest ones:

TATTVA(CREATION'S LEVEL)ASSOCIATED LETTERSA BRIEF DESCRIPTION

1. ShivAaHe is beyond description. However, it might be said that He is the real "I".Philosophical name for this letter: Anuttara --the Highest letter--.

2. ShktiAaaaShe is beyond description too. However, it might be said that She is the real "am" . Both of them form the real "I am". Shkti makes Shiv conscious of Himself, but no separation between them both may be stated anyway.Philosophical names for this letter: Aanand --Bliss-- and Paravisarga --supreme Visarg--.

The following three tattva-s are divine ones too, but now an ideal universe has been manifested.

TATTVA (CREATION'S LEVEL)ASSOCIATED LETTERSA BRIEF DESCRIPTION

3. Sadaashiva or Saadaakhya# $ \ si ii ri rii lri saSadaashiva is the abode of Icchaashakti or Power of Will. Here a foggy universe appears. The consciousness is "I am This" (I am this foggy universe).Philosophical names for the letters associated: (1) Icchaa --Will-- (letter "i"); (2) Iishaana --The power of mastery-- (letter "ii"); (3) Sandha --Eunuchs-- (letters "ri, rii, lri"); (4) Paripuurnaamrita --the perfect imperishable letter-- (letter "sa").

4. Iishvar% ^ ; ze ai o au h shaSadvidyaa is the abode of Kriyaashakti or Power of Action. Here the consciousness is fully balanced between "I" and "This". "This" is the universe, of course. The consciousness is "I am I and This is This".Philosophical names for some of the letters associated: (1) Trikona --Triangle-- (letter "e"); (2) Satkona --Hexagon-- (letter "ai"); (3) Trishuula --Trident-- (letter "au"); (4) Paraaparavisarga --supreme/non-supreme Visarg-- (letter "h"). There is three types of Visarg: "aa" (supreme), "h" (supreme/non-supreme) and "ha" (non-supreme). This would be the intermediate one.

Next tattva-s concern Limitations. Semivowels are the letters associated with them. Note that the order of association (va, la, ra, ya) is exactly the opposite if compared to that one you find in the Sanskrit alphabet (ya, ra, la, va):


6. MaayaavvaMaayaa is Ignorance. Trik's Maayaa is not like that of Vedaanta. In Trik, Maayaa is a tattva or a "real" level of Creation. Maayaa is in charge of drawing a veil over the essential nature of Shiv (apparently, of course).This letter has no philosophical name of its own. However, the entire group of Semivowels (ya, ra, la, va) are called Antasth (lit. standing in between, they are not either purely Vowels or purely Consonants, hence they are called Semivowels) because they operate from within the human mind. They are also named "Dhaaranaa" (supporting letters) since they wrap up and support the limited consciousnes, which was formed due to the operation of Maayaa, thereby preventing it from falling into the gross matter (lower tattva-s).

7. KalaavvaKalaa is the first Kacuka or Sheath of Ignorance. It gives the notion of "limited activity" to the consciousness which was veiled by Maayaa. It is Kriyaashakti (Omnipotence) having undergone contraction. The letter "va" stands for both Maayaa and Kalaakacuka.

8. VidyaallaVidyaa is the second Kacuka or Sheath of Ignorance. It gives the notion of "limited knowledge" to the consciousness which was veiled by Maayaa. It is Jaanashakti (Omniscience) having undergone contraction.

9. RaagallaRaaga is the third Kacuka or Sheath of Ignorance. It gives the notion of "limited will" --leading to attachment-- to the consciousness which was veiled by Maayaa. It is Icchaashakti (Absolute Will) having undergone contraction. The letter "la" stands for both Vidyaa and Raaga kacuka-s.

10. KaalrraKaal is the fourth Kacuka or Sheath of Ignorance. It gives the notion of "parts" --leading to the notion of time-- to the consciousness which was veiled by Maayaa. It is Aanandashakti (Supreme Bliss) having undergone contraction.

11. NiyatiyyaNiyati is the last Kacuka or Sheath of Ignorance. It gives the notion of "space" to the consciousness which was veiled by Maayaa. It is Cicchakti (the Power of Consciousness) having undergone contraction.

The upcoming two tattva-s are very important. Note that from tattva 12 to 36, the letters associated with them are Labials, Dentals, Cerebrals, Palatals and Gutturals (in that order). That is to say, the letters start with "ma" and end with "ka" (tattva-s 12 to 36). If you study the Sanskrit alphabet you will realize that the order of the letters there is exactly the opposite: Gutturals, Palatals, Cerebrals, Dentals and Labials:


12. PrusammaIt may be called "individual soul". It is Universal Consciousness with a veil over. This veil was drawn by Maayaa or Ignorance. Prusa still has no mind on this level, but the seed for the formation of a psychic organ is about to be sown.

13. Prakriti-bhaPrakriti is the seed. It is formed from three Gun-s (Sattv, Rjas and Tmas) or qualities which are in absolute balance on this level. Prusa and Prakriti form an indistinguishable reality, but an imminent unbalance of the Gun-s will bring about the rest of tattva-s (right from tattva 14 to 36). Prakriti is undifferentiated and unmanifested matter. It is the source for all tattva-s to come.

And finally we have arrived in the inner "psychic" organ (Antahkarana), formed from intellect, ego and mind:


14. BuddhibbaBuddhi is the intellect. The intellect acts as a mirror reflecting the pure light of the inner self. It still suffers from mutations or modifications, but these are not so gross as those of Mnas or mind. Buddhi is also a kind of library or storehouse of "labels". These labels are indispensable to give a name to the objects (e.g. "that is a dog"; the word "dog" is an abstract label associated with the actual "animal" that is perceived through the senses).

15. Ahankaara)phaAhankaara is the ego. You know him, don't you? (haha!). From the ego arises the rest of the tattva-s or levels of Creation. Ego is full of will or icchaa. Ego is also responsible for the generation of objects with volume. If there was no ego, you would only see objects in 2D. So, ego is the cause of this 3D world. The false aspect of ego appropriates all that gets in contact with it and become identified with that. Consequently, attachment and aversion take hold of the you, and the final result is obviously "pain". Its quality of appropriation is a kind of "plague", which everybody suffers from.

16. MnasppaMnas is the mind. The mind is the master of Jaanendriya-s and Karmendriya-s (powers of perception and action, respectively). That is why, it is sometimes considered to be one "additional" Indriy. It is undergoing mutation and modification all the time, and this feature clearly indicates that the mind is not a source of happiness (haha!). Happiness cannot come from something that changes continuously without rhyme or reason. Mnas has also other functions, but this summary is enough.

And now the Jaanendriya-s or powers of perception. They may be called "organs of perception", but I prefer to use "powers" because the Jaanendriya-s are really the "energies" circulating through the respective "organs" that we use to perceive. Mnas is behind every Jaanendriya as its inner controller. We might say that the Jaanedriya-s are the sensors by which Mnas perceives the outer reality:


17. Shrtra or ShrvanannaThe power of hearing. It is that energy that ordinarily circulates through the organs of hearing (ears).

18. TvkxdhaThe power of feeling by touch. It is that energy that "predominantly" circulates through the skin.

19. CksusddaThe power of seeing. It is that energy that ordinarily circulates through the organs of seeing (eyes).

20. Jihvaa or RasanaawthaThe power of tasting. It is that energy that ordinarily circulates through the organ of tasting (tongue).

21. GhraanattaThe power of smelling. It is that energy that ordinarily circulates through the organ of smelling (nose).

The following group of five tattva-s is Karmendriya-s or powers of action. These are the instruments by which Mnas performs activities in this world. They have, as well as the Jaanedriya-s, a set of organs through which operate generally. However, since the ten Indriy-s (Jaanendriya-s and Karmendriya-s) are energies (not physical organs), they are able to work by using some alternative organ (e.g. the normal course of a blind person's power of seeing must be diverted to the organs of hearing and feeling by touch because the eyes are not working. Thus, that person finds that he can hear and feeling by touch better than ever.):


22. Vaak[naThe power of speaking. It is that energy that ordinarily circulates through the organ of speaking (mouth).

23. PaanFdhaThe power of handling. It is that energy that ordinarily circulates through the the organs of handling (hands).

24. PaadafdaThe power of locomotion. It is that energy that ordinarily circulates through the organs of locomotions (legs and feet).

25. PaayQthaThe power of excreting. It is that energy that ordinarily circulates through the organ of excreting (anus).

26. UpsthaqtaThe power of sexual activity and restfulness. It is that energy that ordinarily circulates through the organs of sexual activity and restfulness (genitals).

Just ten more tattva-s to go. The following set of 5 categories is the Tanmaatra-s. Tanmaatra-s are the subtle elements from which will be evolved the last five tattva-s (the well-known gross elements: space or ether, air, fire, water and earth). Tanmaatra-s are a kind of patterns or atoms. For example: the Tanmaatra known as Sound-as-such is the auditory pattern by which you are be able to recognize different sounds:


27. Shbda|aSound-as-such. You can recognize different sounds because of this sound pattern.

28. SparshHjhaTouch-as-such. You can recognize different kinds of touch because of this touch pattern.

29. RuupjjaColor-as-such. You can recognize different colors because of this color pattern.

30. RsaDchaFlavor-as-such. You can recognize different flavors because of this flavor pattern.

31. GandhccaOdor-as-such. You can recognize different odors because of this odor pattern.

And finally the five gross elements or Mahaabhuuta-s. These five tattva-s emerge from the Tanmaatra-s. They should not merely be understood as "space or ether, air, fire, water and earth", but as "space or ether, all that is gaseous, all that contains heat and color, all that is liquid and all that is solid", respectively. As you see, the meaning behind such simple words as "space or ether, air, fire, water and earth" is much more comprehensive:


32. Aakaash'naThe space or 3D framework within which the entire physical world exists.

33. Vaay"ghaAll that is gaseous. So, it is not only the ordinary "air".

34. Agn or TjasggaAll that contains heat and color. So, it is not only the ordinary "fire".

35. AapasokhaAll that is liquid. So, it is not only the ordinary "water".

36. PrithiviikkaAll that is solid. So, it is not only the ordinary "earth".

I am done enumerating the 36 tattva-s and their respective associated letters. When you repeat one of those letters with an onepointed mind, you will lastly realize the tattva associated with it. By "realization" I mean "full understanding". For example, if you repeat "i", you will come to realize the Supreme Will which that vowel embodies. You may use each letter to attain to the level or tattva you wish.

On the Page "Sanskrit 1 (4)" I explain in detail this topic to you.

Tattva

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Transcript of Tattva