Thirty-six Tattvas

PARAMAIVA

(The Supreme iva or Source of all)

Even though He is beyond description, it might be said that He is the real "I". iva is full of
Cicchakti (Cit + akti) or the Power of Consciousness. Both iva and akti emerge from Paramaiva
1. iva
or the Supreme iva. In Paramaiva there is not even the subtle "duality" of iva-akti. All tattva-s
emerge from that Reality.
She is beyond description too. However, it might be said that She is the real "am" . iva and akti
constitute the real "I am". akti makes iva conscious of Himself, but no separation between them
both may be stated anyway. akti is, as it were, a very subtle "stress" on the infinite and static body
2. akti
of iva. From Her the rest of the tattva-s arises and, in fact, they are a form of Her. There is absolute
unity between Her and the rest of the tattva-s. She is full of nandaakti or the Power of Bliss.
ANRITAIVA

(iva without any categories)

3. Sadiva or
Sadiva is the abode of Icchakti or Power of Will. Here a foggy universe appears. The
Sdkhya
consciousness is "I am This" (I am this foggy universe). The universe is a "newborn" yet, hence it is
or
indistinct. Since the universe is not fully formed, the side "I" is predominant. The side "This"
(universe) is still foggy, not full-grown.

4. vara
5. Sadvidy or
uddhavidy
or

vara is the abode of Jnaakti or Power of Knowledge. Here a distinct and clear universe appears.
The consciousness is "This is Me" (This distinct universe is Me). The universe is now full-fledged,
hence it is distinct. Since the universe is fully formed, the side "This" is predominant. The side "I" is
still there but overwhelmed by the divine wonder unfolding itself before Him.
Sadvidy is the abode of Kriyakti 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". The side "I" is now balanced with the side "This", that is to say, both of them are likewise
predominant. This is the unity in the difference, because there is a universe which is different from
iva ("I") but at the same time there is a underlying unity among them both.

AVAMALA (avamala or the Primordial Impurity bringing about the rest of the tattva-s in which the
difference and dualism is predominant). After avamala, two more Mala-s or Impurities are produced: Myyamala
and Krmamala , which bring about more difference and attachment to actions respectively.
My is Ignorance. Trika's My is not like that of Vednta. In Trika, My is a tattva or a "real"
level of Creation. My is in charge of drawing a veil over the essential nature of iva (apparently, of
course). My turns the Infinite Self into someone full of limitations. Amazing! Myyamala and
6. My
Krmamala arise on account of the operation of the Mytattva. These two impurities bring more
diffences and attachment to actions with them. Sometimes, My is considered to be "a sixth"
Kacuka or Sheath wraping the consciousness with a subtle but strong veil of ignorance.
Kal is the first Kacuka or Sheath of Ignorance. It gives the notion of KACUKA(S)
"limited activity" to the consciousness which was veiled by My. It is

Kriyakti (Omnipotence) having undergone contraction. It infuses the

erroneous notion: "I have limits regarding action, I cannot do this, I
7. Kal
cannot do that, etc." This tattva is the root for the future Karmic Law,
that is, Karma can work on a limited individual because of the operation
of Kal which restrains his inherent "Omnipotence".
Vidy is the second Kacuka or Sheath of Ignorance. It gives the notion
of "limited knowledge" to the consciousness which was veiled by My.
It is Jnaakti (Omniscience) having undergone contraction. It infuses
8. Vidy
the erroneous notion: "I have limits regarding knowledge, I do not know
this, I do not know that, etc.".
Rga 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 My. It is Icchakti (Absolute Will) having undergone
9. Rga
contraction. It infuses the erroneous notion: "I lack something, I need
something", and consequently the final result of that need in the form of
"I am attached to something" arises.
Kla is the fourth Kacuka or Sheath of Ignorance. It gives the notion of
10. Kla

"parts" --leading to the notion of time-- to the consciousness which was

veiled by My. It is nandaakti (Supreme Bliss) having undergone
contraction. It infuses the erroneous notion: "I am not everlasting,
eternal, I just live a few years, I am old, I am young, etc.".
Niyati is the last Kacuka or Sheath of Ignorance. It gives the notion of
"space" to the consciousness which was veiled by My. It is Cicchakti
11. Niyati (the Power of Consciousness) having undergone contraction. It infuses
the erroneous notion: "I am here and that is over there, I am not allpervading, etc.".
It is iva Himself having undergone all previous limitations (Kacuka-s). Despite the self-imposed
limitation, iva remains the same though. This Purua is the inner Self in all beings. Although it is
12. Purua the goal to be attained in Skhya, Trika considers it to be just a step in the involution/evolution of
akti.
Prakti is merely that state in which the three qualities (Gua-s) remain completely balanced. These
Gua-s are Sattva, Rajas and Tamas. They are the well-known Jnaakti, Icchakti and Kriyakti,
respectively, having undergone one more contraction. When the Supreme Witness (iva) is covered
13. Prakti
by the veil of My and her Kacuka-s, He is "apparently" transformed into Purua. This Purua

beholds His akti and She appears now to be formed from three forces known as Gua-s or qualities.
Neither iva nor akti were "essentially" modified, but iva, through a self-imposed limitation,
changed His viewpoint and began to consider Himself to be an individual soul. Interesting!
It is the first evolute of Prakti. Buddhi constitutes the determinative
faculty by which you decide a course of action in your life. In short,
14. Buddhi or
Buddhi is "the intellect". It is a predominantly sattvic tattva, that is,
Mahat
Jna (knowledge) is predominant in it. Buddhi is also that principle
which allows you to abstractly catalog a particular object, animal or
or
person under a definite category. For example, "That is a dog", "This is a
hat".
It is the second evolute of Prakti. Ahakra constitutes the limited "Iness". In short, Ahakra is "the ego". Not only from it, Manas, Indriya-s
and Tanmtra-s emerge, but all these principles are also sustained by
Asmit. Its main characteristic is "self-appropriation". It makes "pure Iness" a doer, hence one of its names is "Ahakra or I-doer". It
15. Ahakra or associates pure "I", who is a mere witness, with a particular action or
ANTAKARAA
Asmit
concept. For example, "I do my job", "I construct buildings", "I love

or
you", "I am poor", etc. Let us remove the Ahakra and the sentences
Inner
(psychic) organ
would be like this: "Job is being done", "Buildings are being

constructed", "There is love for you", "There is poverty", etc. It sounds

somewhat strange, doesn't it? Well, a world without ego would be
wonderful, but what the heck, it is impossible for now. Ahakra also
gives "volume" to all. It is the cause for this 3D universe. The ego is
predominantly rajasic.
It is the third evolute of Prakti. Manas constitutes a net of thoughts. In
short, Manas is the ordinary mind which is the source and the controller
of the future Jnendriya-s (Powers of perception) and Karmendriya-s
16. Manas (Powers of action). Other of its functions is to straighten and color the
primitive image formed in the retina. Manas works only in 2D, not 3D.
To assign the third dimension is the work of Ahakra. Manas is
predominantly tamasic.
17. rotra
The power of hearing. It is that energy that ordinarily circulates through
or ravaa
the organs of hearing (ears).

18. Tvak
19. Cakus

The power of feeling by touch. It is that energy that predominantly

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

20. Jihv The power of tasting. It is that energy that ordinarily circulates through
or Rasan the organ of tasting (tongue).
The power of smelling. It is that energy that ordinarily circulates through
21. Ghra the organ of smelling (nose).

JNENDRIYA-S

Powers of Perception
(predominantly sattvic)

22. Vk
23. Pi
24. Pda
25. Pyu
26. Upastha

27. abda
28. Spara
29. Rpa
30. Rasa
31. Gandha
32. ka

The power of speaking. It is that energy that ordinarily circulates through

the organ of speaking (mouth).
The power of handling. It is that energy that ordinarily circulates through
the organs of handling (hands).
The power of locomotion. It is that energy that ordinarily circulates
through the organs of locomotion (legs and feet).
The power of excreting. It is that energy that ordinarily circulates
through the organ of excreting (anus).
The power of sexual activity and restfulness. It is that energy that
ordinarily circulates through the organs of sexual activity and restfulness
(genitals).
Sound-as-such. You can recognize different sounds because of this sound
pattern.
Touch-as-such. You can recognize different kinds of touch because of
this touch pattern.
Color-as-such. You can recognize different colors because of this color
pattern.
Flavor-as-such. You can recognize different flavors because of this flavor
pattern.
Odor-as-such. You can recognize different odors because of this odor
pattern.

The space or 3D framework within which the entire physical world

exists.

33. Vyu

All that is gaseous. So, it is not only the ordinary "air".

34. Agni or
All that contains heat and color. So, it is not only the ordinary "fire".
Tejas
35. pas

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

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

KARMENDRIYA-S

Powers of Action
(predominantly rajasic)

TANMTRA-S

Subtle elements
(predominantly tamasic)

MAHBHTA-S

Gross elements
(predominantly tamasic)

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

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1. iva

He is beyond description. However, it might be said that He is the real

"I".Philosophical name for this letter: Anuttara --the Highest letter--.

She is beyond description too. However, it might be said that She is the real
"am". Both of them form the real "I am". akti makes iva conscious of

2. akti
Himself, but no separation between them both may be stated

anyway.Philosophical names for this letter: nanda --Bliss-- and Paravisarga

--supreme Visarga--.
The following three tattva-s are divine ones too, but now an ideal universe has been manifested.
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Sadiva is the abode of Icchakti or Power of Will. Here a foggy universe

appears. The consciousness is "I am This" (I am this foggy universe).
3. Sadiva or
Philosophical names for the letters associated: (1) Icch --Will-- (letter "i");

Sdkhya
(2) na --The power of mastery-- (letter ""); (3) aha --Eunuchs-i sa
(letters ", , "); (4) Pariprmta --the perfect imperishable letter-- (letter
"sa").
vara is the abode of Jnaakti or Power of Knowledge. Here a distinct and
clear universe appears. The consciousness is "This am I" (This distinct
universe am I). Philosophical names for some of the letters associated: (1)
Unmea --Opening, Unfoldment-- (letter "u"); (2) nat --Diminution,

4. vara
Deficiency-- (letter ""); (3) Bindu --Dot representing the Ultimate
u a
Knower-- (letter "" or Anusvra appearing here devoid of "a", which is
added to it in the Sanskrit alphabet because a vowel is necessary for it to be
pronounced).
Sadvidy is the abode of Kriyakti 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) Trikoa
5. Sadvidy or
:
--Triangle-- (letter "e"); (2) akoa --Hexagon-- (letter "ai"); (3) Trila
uddhavidy
e ai o au a
--Trident-- (letter "au"); (4) Parparavisarga --supreme/non-supreme
Visarga-- (letter ""). There is three types of Visarga: "" (supreme), ""
(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):
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6. My

7. Kal

8. Vidy

va

va

la

A BRIEF DESCRIPTION
My is Ignorance. Trika's My is not like that of Vednta. In Trika, My is
a tattva or a "real" level of Creation. My is in charge of drawing a veil over
the essential nature of iva (apparently, of course). This letter has no
philosophical name of its own. However, the entire group of Semivowels (ya,
ra, la, va) are called Antastha (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
"Dhra" (supporting letters) since they wrap up and support the limited
consciousnes, which was formed due to the operation of My, thereby
preventing it from falling into the gross matter (lower tattva-s).
Kal is the first Kacuka or Sheath of Ignorance. It gives the notion of
"limited activity" to the consciousness which was veiled by My. It is
Kriyakti (Omnipotence) having undergone contraction. The letter "va"
stands for both My and Kalkacuka.
Vidy is the second Kacuka or Sheath of Ignorance. It gives the notion of
"limited knowledge" to the consciousness which was veiled by My. It is

Jnaakti (Omniscience) having undergone contraction.

Rga is the third Kacuka or Sheath of Ignorance. It gives the notion of
"limited will" --leading to attachment-- to the consciousness which was veiled

9. Rga
by My. It is Icchakti (Absolute Will) having undergone contraction. The
la
letter "la" stands for both Vidy and Rga Kacuka-s.
Kla is the fourth Kacuka or Sheath of Ignorance. It gives the notion of

10. Kla
"parts" --leading to the notion of time-- to the consciousness which was veiled
ra
by My. It is nandaakti (Supreme Bliss) having undergone contraction.
Niyati is the last Kacuka or Sheath of Ignorance. It gives the notion of

11. Niyati
"space" to the consciousness which was veiled by My. It is Cicchakti (the
ya
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:
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It may be called "individual soul". It is Universal Consciousness with a veil

over. This veil was drawn by My or Ignorance. Purua still has no mind at
12. Purua
this level, but the seed for the formation of a psychic organ is about to be
ma
sown.
Prakti is the seed. It is formed from three Gua-s (Sattva, Rajas and Tamas)
or qualities which are in absolute balance at this level. Purua and Prakti
form an indistinguishable reality, but an imminent unbalance of the Gua-s

13. Prakti
will bring about the rest of tattva-s (right from tattva 14 to 36). Prakti is
bha
undifferentiated and unmanifested matter. It is the source for all tattva-s to
come.
And finally we have arrived in the inner "psychic" organ (Antakaraa), formed from intellect, ego and mind:

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Buddhi 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 Manas or mind. Buddhi is also a kind of library or

14. Buddhi
storehouse of "labels". These labels are indispensable to give a name to the
ba
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).
Ahakra 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 icch. 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.

15. Ahakra
The false aspect of ego appropriates all that gets in contact with it and become
pha
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.
Manas is the mind. The mind is the master of Jnendriya-s and
Karmendriya-s (powers of perception and action, respectively). That is why, it
is sometimes considered to be one "additional" Indriya. It is undergoing

16. Manas
mutation and modification all the time, and this feature clearly indicates that
pa
the mind is not a source of happiness (haha!). Happiness cannot come from
something that changes continuously without rhyme or reason. Manas has
also other functions, but this summary is enough.
And now the Jnendriya-s or powers of perception. They may be called "organs of perception", but I prefer to use
"powers" because the Jnendriya-s are really the "energies" circulating through the respective "organs" that we use to
perceive. Manas is behind every Jnendriya as its inner controller. We might say that the Jnendriya-s are the sensors
by which Manas perceives the outer reality:
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17. rotra or ravaa

The power of hearing. It is that energy that ordinarily circulates

through the organs of hearing (ears).

18. Tvak

The power of feeling by touch. It is that energy that "predominantly"

circulates through the skin.

19. Cakus

The power of seeing. It is that energy that ordinarily circulates

through the organs of seeing (eyes).

20. Jihv or Rasan

The power of tasting. It is that energy that ordinarily circulates

through the organ of tasting (tongue).

na
dha
da
tha

The power of smelling. It is that energy that ordinarily circulates

through the organ of smelling (nose).
ta
The following group of five tattva-s is Karmendriya-s or powers of action. These are the instruments by which Manas
performs activities in this world. They have, as well as the Jnendriya-s, a set of organs through which operate
generally. However, since the ten Indriya-s (Jnendriya-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.):
21. Ghra

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22. Vk

The power of speaking. It is that energy that ordinarily circulates through

the organ of speaking (mouth).

23. Pi

The power of handling. It is that energy that ordinarily circulates through

the organs of handling (hands).

24. Pda

The power of locomotion. It is that energy that ordinarily circulates

through the organs of locomotions (legs and feet).

25. Pyu

The power of excreting. It is that energy that ordinarily circulates through

the organ of excreting (anus).

a
ha
a
ha

The power of sexual activity and restfulness. It is that energy that

ordinarily circulates through the organs of sexual activity and restfulness
a
(genitals).
Just ten more tattva-s to go. The following set of 5 categories is the Tanmtra-s. Tanmtra-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).
Tanmtra-s are a kind of patterns or atoms. For example: the Tanmtra known as Sound-as-such is the auditory pattern
by which you are be able to recognize different sounds:
26. Upastha

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27. abda

Sound-as-such. You can recognize different sounds because of this

sound pattern.

28. Spara

Touch-as-such. You can recognize different kinds of touch because of

this touch pattern.

29. Rpa

Color-as-such. You can recognize different colors because of this color

pattern.

30. Rasa

Flavor-as-such. You can recognize different flavors because of this

flavor pattern.

a
jha
ja

cha

Odor-as-such. You can recognize different odors because of this odor

pattern.
ca
And finally the five gross elements or Mahbhta-s. These five tattva-s emerge from the Tanmtra-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:
31. Gandha

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32. ka

The space or 3D framework within which the entire physical world

exists.

33. Vyu

All that is gaseous. So, it is not only the ordinary "air".

34. Agni or Tejas

ga

All that contains heat and color. So, it is not only the ordinary
"fire".

35. pas

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

36. Pthiv

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

gha

kha
ka