तत्त्वं यद्वस्तुरूपं स्यात्स्वधर्म प्रकटात्मकम्। तत्त्वं वस्तुपदं व्यक्तं स्फुटमाम्नायदर्शनात्॥ 3
tattvaṃ yadvasturūpaṃ syātsvadharma prakaṭātmakam। tattvaṃ vastupadaṃ vyaktaṃ sphuṭamāmnāyadarśanāt॥ 3
Meaning: The principle (tattva) that assumes the form of reality, manifesting its inherent nature, is called tattva. This principle is the manifest, clear expression of the underlying reality, as revealed by the scriptures
यदच्युतं स्वकाद्वृत्तात्ततः शाक्तवशं जगत्।
ततमन्येन वा यत्स्यात्तत्तत्त्वं तत्त्वसन्ततौ॥ 4
yadacyutaṃ svakādvṛttāttataḥ śāktavaśaṃ jagat।
tatamanyena vā yatsyāt tattattvaṃ tattvasantatau॥ 4
Meaning: When the immutable (acyuta) deviates from its original state and the world falls under the influence of Śakti, whatever form it may take thereafter, that is considered a tattva in the continuum of principles.
Śuddha Tattvas (Pure Principles)
These are the principles of the material world, related to the physical and sensory experience:
Śiva tattva is the subtlest and pṛthvī tattva the grossest. Using the milk analogy again, milk when processed (when the Absolute expands), takes the form of curd. Further processing forms butter. Further processing forms buttermilk. Further churning forms clarified butter. Further churning forms ghee.
Video: Sūrya Upaniṣad complete recitation by my student a 4 year old Shambu.
Mṛgendra Āgama, (Mataṅga Pārameśvaram Vidyā Pādaḥ 5th Paṭalaḥ) verses 3 & 4
A tattva is a principle that is derived from a particular entity. For example, Śiva tattva can refer to the principle which has the nature of Śiva, whilst having an independent existence.
To give an analogy, ghee is obtained from milk. In addition, ghee has an independent existence, though being an expansion of milk. The ghee here is an analogy to what a tattva means.
Let us see the tattva-s pertaining to Śaivism.
Let us say the absolute reality ( atattva - beyond tattvas or comprehension ) is milk. The expansions of the absolute reality into the 36 tattva-s is like the expansion of milk into curd, butter, ghee, cheese etc.
This expansion is releaved in the Puruṣa sūktam of the Vedas ( Reminder: Vedas applied is Tantra ).
Video: Puruṣa sūktam, with meanings by my student Kum. Shravanthi and me.This portion of the Vedas describe as to how the Cosmic person, expanded Himself to form the Universe, through a cosmic yāga or sacrifice.Śuddha Tattvas (Pure Principles)
Śakti Tattva: Represents the dynamic energy of Śiva, the creative force that brings the universe into existence. When the inert Śiva Tattva starts to dance, it is called Śakti Tattva. Also called Bindu.
Sadāśiva Tattva: The state of equilibrium between jñāna śakti ( power of wisdom ) and kriyā śakti ( power of action ) of Śiva.
Īśvara Tattva: The state when there is a higher percentage of kriyā śakti than jñāna.
Śuddhavidyā Tattva: The state when there is a higher percentage of jñāna śakti than kriyā śakti.
Śuddhāśuddha Tattvas (Pure-Impure Principles)
These principles form the bridge between the divine and the material realms, incorporating both pure and impure elements:
6. Māyā Tattva: Māyā is the principle of illusion or the veiling power that creates a sense of separation between the self and the absolute reality. It is the starting point of the process of limitation, leading to individual consciousness
7. Kalā Tattva: The principle of limitation of power that imparts the ability perform an action but within certain limits.
8. Vidyā Tattva: The principle of limited knowledge, where knowledge is not absolute but confined to specific domains.
9. Rāgā Tattva: The principle of desire or attachment, leading to preferences and aversions.
10. Kāla Tattva: The principle of time, which brings about change and temporality.
11. Niyati Tattva: The principle of order or destiny, governing the laws and regulations of the universe. Karma comes here too.
Tattva-s 7 to 11 are called pañcādhikāla tattvas. The pañcādhikāla tattvas are an expansion of māyā tattva. The pañcādhikāla tattvas form the Puruṣa tattva. The Puruṣa tattva (individual being) comes under aśuddha tattva (material plane). For that, he must acquire the pañcādhikāla tattvas which are pure-impure principles. The śuddhāśuddha tattvas are the microcosmic reflection of the macrocosmos.
For example, when divinity takes a human form as an incarnation, He needs to assume the pañcādhikāla tattvas, which limits Him. When the Absolute descended as Rāma, He had to perform His actions with the limitations of a human. He was subjected to time, form, karma, etc.
Aśuddha Tattvas (Impure Principles)
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These are the principles of the material world, related to the physical and sensory experience:
12. Puruṣa Tattva: Represents the individual self, which is distinct from the body and mind. The individual self is limited with power, knowledge, bound to desire, time and destiny.
As mentioned earlier, the Purusha tattva is made from the pañcādhikāla tattvas.
13. Prakṛti Tattva: Represents the primordial nature or matter, from which all material objects and phenomena arise. The mountains, rivers, greeneries are all this tattva.
14. Buddhi Tattva: The principle of intellect, responsible for discrimination and decision-making.
15. Ahaṅkāra Tattva: The principle of ego, which gives rise to the sense of individuality and separateness.
16. Manaḥ Tattva: The principle of mind, responsible for thoughts, emotions, and sensory perceptions.
The Five Sense Perception Tattvas (Jñānendriyas)
These Tattvas correspond to the five senses:
17. Śrotra: Hearing
18. Tvak: Touch
19. Cakṣuḥ: Sight
20. Rasana: Taste
21. Ghrāṇa: Smell
The Five Motor Action Tattvas (Karmendriyas)
These Tattvas correspond to the five organs of action:
22. Vāk: Speech
23. Pāṇi: Hands (grasping)
24. Pāda: Feet (locomotion)
25. Pāyu: Excretion
26. Upastha: Reproduction
The Five Subtle Element Tattvas (Tanmātras)
These are the subtle elements that correspond to the sensory experiences:
27. Śabda: Sound
28. Sparśa: Touch
29. Rūpa: Form
30. Rasa: Taste
31. Gandha: Smell
The Five Gross Element Tattvas (Mahābhūtas)
These are the physical elements that make up the material world:
32. Ākāśa: Ether
33. Vāyu: Air
34. Tejas: Fire
35. Āpas: Water
36. Pṛthvī: Earth
If you see, the tattva-s expand from the subtlest to the grossest. This is what the Vedas expound.
Śiva tattva is the subtlest and pṛthvī tattva the grossest. Using the milk analogy again, milk when processed (when the Absolute expands), takes the form of curd. Further processing forms butter. Further processing forms buttermilk. Further churning forms clarified butter. Further churning forms ghee.
In property-wise comparison, we notice curd being closest to milk and ghee the least close.
This is an analogy to understand the expansion of the Absolute to śuddha tattvas, śuddha-aśuddha tattvas, and aśuddha tattvas.
Purity and impurity here simply refer to the subtleness of the tattva, not literal 'purity'. The Absolute Reality is the subtlest of the subtle. Nothing is subtler beyond it.
That does not mean that a particular tattva is higher than the other. All tattva-s function according to their plane of existence or frequency of creation.
Every tattva is verily the manifestation of the Absolute Reality. In Śaivism, this Absolute is denoted as Paramaśiva. In Śrī Vidyā, it is denoted as Lalitā. In Vaiṣṇavism, as Nārāyaṇa, and so forth.
This is what the śruti-s quote. For instance, let us see Sūrya Upaniṣad of Atharva Veda:
ādityo'ntaḥkaraṇa-mano-buddhi-citta-ahaṁkārāḥ
Meaning: The Sun, representing the illumined intellect, is the basis of our inner self (antaḥkaraṇa), the mind (manaḥ), intellect (buddhi), consciousness (citta), and ego (ahaṃkāra).
ādityo vai śrotra-tvaca-cakṣur-asana-ghrāṇā
The Sun is the basis of our five organs of perception or cognition: hearing (śrotra), touch (tvaca), sight (cakṣuḥ), taste (rasanā), and smell (ghrāṇa).
ādityo vai vāk-pāṇi-pāda-pāyu-upasthā
The Sun is also the basis of our five organs of action: speech (vāk), hands (pāṇi), feet (pāda), excretory organ (pāyu), and organs of generation (upastha).
ādityo vai śabda-sparśa-rūpa-rasa-gandhā
Verily (vai), the Sun powers our five abilities of perceiving sound (śabda), touch (sparśa), sight (rūpa), taste (rasa), and smell (gandha )
Here, āditya is seen as the absolute reality. This Upaniṣad speaks about how Lord Sūrya as the absolute, expands to form the tattva-s.
Nice details.
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