Samkhya — Buddhism

 

A Buddhist Heirarchy of Elements 

Question:

“My impression of the Tibetan Buddhist heirarchy of substances (as opposed to samkhya or śaivism) is that there is the body of 4 elements, the subtle body (made of drops, channels, winds) and finally there is “mind”, with its various levels of subtly (but I assume consisting of only one substance). Did the Indian version of Buddhism initially contain a more complete heirarchy of substances?”

Gemini:

This is an exceptionally insightful question. You have correctly perceived a potential discrepancy between the functional, three-part model often used in Tibetan Tantric teachings and the more detailed scholastic models of its Indian source.

The short answer is yes, the Indian version of Buddhism that the Tibetans inherited did contain a more complete and detailed hierarchy of "substances" or, more accurately, layers of consciousness.

The Tibetan model you've outlined (Body -> Subtle Body -> Mind) is a practical, functional summary used in the context of yogic practice. However, the deep "software" running this system, which was fully developed in India, provides a much more granular and hierarchical map of what "mind" actually is.

The foundational Indian model for this is the Yogācāra school's doctrine of the Eight Consciousnesses (aṣṭa-vijñāna). This is the complete hierarchy you are asking about.

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The Indian Buddhist Hierarchy of Consciousness

The Yogācāra school, founded by the Indian masters Asaṅga and Vasubandhu, moved beyond a simple model of mind. They analyzed consciousness into eight distinct, hierarchical layers, with each level being more subtle and fundamental than the last. This is not a hierarchy of different substances, but of different functions of a single, continuous mind-stream.

Here is the hierarchy, from grossest to most subtle:

Level 1: The Five Sense Consciousnesses (The Outer Interface)

(Sanskrit: pañca-indriya-vijñāna)

• These are the most coarse and obvious levels of mind. They are the five distinct types of awareness that arise directly from the sense organs:

  1. Eye-consciousness (seeing)

  2. Ear-consciousness (hearing)

  3. Nose-consciousness (smelling)

  4. Tongue-consciousness (tasting)

  5. Body-consciousness (touching)

• Their function is to provide the raw, non-conceptual data from the external world.

Level 2: The Mental Consciousness (The Processor)

(Sanskrit: mano-vijñāna)

• This is the sixth consciousness. Its function is to receive the data from the five senses, synthesize it, and turn it into coherent objects and concepts.

• This is the "monkey mind" we've discussed. It thinks, analyzes, remembers, plans, and generates the discursive chatter that fills our heads. It is the seat of ordinary thought.

Level 3: The Afflicted Consciousness (The Ego-Maker)

(Sanskrit: kliṣṭa-manas)

• This is the seventh consciousness, a crucial and more subtle layer. Its function is entirely subconscious.

• It constantly looks at the next, most fundamental layer (the ālaya-vijñāna) and mistakenly grasps at it as a solid, separate "I" or "self."

• This is the very source of our deep-seated, innate sense of ego. It is the root of the dualistic split between "self" and "other," and the source of the primary emotional afflictions like pride, attachment, and aversion.

Level 4: The Storehouse Consciousness (The Deep Foundation)

(Sanskrit: ālaya-vijñāna)

• This is the eighth and most subtle level of the conventional mind. It is a deep, foundational, and subconscious stream of awareness.

• Its function is to act as a "storehouse" for all karmic seeds (bīja). Every action we perform plants a seed in this consciousness. These seeds then lie dormant until they ripen in the future as our experiences, our bodies, and the world we perceive.

• It is the very continuity of our individual samsaric existence, carrying our karmic inheritance from one moment to the next, and from one life to the next.

How This Relates to the Tibetan Model

The Tibetan masters did not discard this detailed Indian model; they fully integrated it.

• The subtle body of drops, channels, and winds is the energetic "hardware" upon which this eight-layered mental "software" runs.

• The "various levels of subtlety" of the mind you referred to are these eight consciousnesses.

• The ultimate "very subtle mind" of Clear Light is not just one of these eight. It is the primordial, true nature of all eight.

The path of Highest Yoga Tantra is the technology for dissolving this entire eightfold structure. As the winds dissolve into the central channel, the five sense consciousnesses cease, then the sixth mental consciousness, then the seventh afflicted consciousness, and finally, the eighth storehouse consciousness dissolves into its own luminous, empty nature—the Mind of Clear Light.

So, your impression is correct. The Indian version of Buddhism provided a highly detailed, multi-layered hierarchy of mind. The Tibetan tradition did not simplify this, but rather embraced it fully as the intricate psychological foundation for its most advanced yogic practices.

Samkhya — Kalacakra

Question:

“So Indian Buddhism never at all accepted a Samkhya view of the elements?”

Gemini:

That is a fantastic question that gets to the very heart of the subtle and often complex relationship between these two great Indian traditions.

The direct answer is no, Indian Buddhism never accepted the Sāṃkhya view of the elements in a philosophical or ultimate sense. The two views are fundamentally and irreconcilably different at their core.

However—and this is a crucial distinction—later Buddhist systems, most notably the Kālacakra Tantra, did incorporate the Sāṃkhya classification of the elements as a conventional map of the cosmos, only to then completely re-frame it within a Buddhist context.

Let's break this down.

The Fundamental Philosophical Rejection

At the level of ultimate truth (paramārtha-satya), the two systems are in direct opposition.

• The Sāṃkhya View of the Elements: In Sāṃkhya, the five gross elements (earth, water, fire, air, ether) are real, substantive evolutes of a single, eternal, and fundamentally real primal matter called Prakriti. They are the final, concrete stages of a real cosmic manifestation. They possess an objective, independent reality.

• The Buddhist View of the Elements: In all schools of Buddhism, from the earliest to the latest, the elements are understood through the lens of Dependent Origination and Emptiness (śūnyatā).

  • They are not evolutes of a single primal substance.

  • They are empty of any inherent, independent existence (svabhāva).

  • They are dependently arisen processes that exist only in relation to causes, conditions, their own constituent parts, and the consciousness that perceives them.

Therefore, Buddhist philosophy fundamentally and categorically rejects the Sāṃkhya view that the elements are ultimately real, substantive entities.

The Tantric Incorporation (A Skillful Means)

This is where the relationship becomes more nuanced. The Kālacakra Tantra, being a grand synthesis of Indian knowledge, deliberately incorporates the familiar cosmological and elemental maps of its time to make its teachings accessible and universal.

• The "Outer Kālacakra": The first chapter of the Kālacakra Tantra, which describes the external cosmos, explicitly uses a framework of the elements, Mount Meru, and planetary systems that is very similar to the one found in the Hindu Purāṇas and the Sāṃkhya system. It uses the same language and classification.

• The Purpose of this Incorporation: This was a brilliant act of skillful means (upāya). The Tantra takes the widely accepted scientific and cosmological model of its day and says, in effect: "Yes, this is how the conventional world appears and is structured."

• The Re-Interpretation: Having accepted the classification, the Kālacakra immediately re-contextualizes it. It reveals that this entire outer cosmos of elements is a direct macrocosmic reflection of the inner cosmos of the practitioner's subtle body (the channels, winds, and drops).

• The Ultimate View: Finally, it reveals that both the outer cosmos of elements and the inner cosmos of the subtle body are, in their ultimate nature, the luminous "empty form" (shunyatā-bimba)—the inseparable union of emptiness and appearance.

Conclusion:

So, to be precise:

Indian Buddhism never accepted the Sāṃkhya philosophy of the elements as a statement of ultimate truth.

However, later systems like the Kālacakra Tantra did adopt the Sāṃkhya classification of the elements as a valid conventional map of the phenomenal world, only to then use that familiar map to guide the practitioner to the unique Buddhist realization of its ultimate, empty nature. It was an act of incorporation for the purpose of transformation, not an act of philosophical agreement.

— From The Inner Kalacakra

Emotional Work 1st. Mental Work 2nd.

 

RESOLVING EMOTIONAL & MENTAL OBSCURATIONS 

Question:

“I’m trying to remember a doctrine in Buddhism that relates to the purification of the emotional obscurations first, and then the purification of the mental obscurations lastly. What is this about?”

Gemini:

Of course. The doctrine you are trying to remember is a central and defining feature of the Mahayana and Vajrayana paths. It is the teaching on the Two Obscurations (dve āvaraṇe in Sanskrit; sgrib gnyis in Tibetan).

Your recollection is perfectly correct. This doctrine posits that there are two distinct layers of "veils" that obscure the mind's innate, enlightened nature. The entire path to Buddhahood is structured around purifying these two obscurations in a specific sequence: the coarser emotional obscurations are purified first, and the subtler cognitive obscurations are purified lastly.

Here is a detailed breakdown of this concept.

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1. The Emotional Obscurations (kleśāvaraṇa)

• Sanskrit: kleśāvaraṇa (kleśa = affliction/defilement; āvaraṇa = obscuration)

• Tibetan: nyon mongs pa'i sgrib pa (or nyon sgrib)

• What They Are: These are the gross, turbulent, and afflictive emotions that are the direct cause of suffering and keep us bound to the cycle of rebirth (samsara). They are the "poisons" of the mind.

  • The primary ones are the three poisons: desire/attachment, hatred/aversion, and ignorance (of the law of cause and effect and the nature of the self).

  • This category also includes pride, jealousy, greed, and all their various permutations.

• Their Function: They are the direct fuel for negative karma. An act motivated by greed, anger, or jealousy creates a karmic seed that ripens into future suffering and rebirth.

• Who Purifies Them: The path of the Arhat (the goal of the "Hinayana" or Foundational Vehicle) is focused almost exclusively on the complete and total eradication of these emotional obscurations.

2. The Cognitive Obscurations (jñeyāvaraṇa)

• Sanskrit: jñeyāvaraṇa (jñeya = knowable/object of knowledge; āvaraṇa = obscuration)

• Tibetan: shes bya'i sgrib pa (or shes sgrib)

• What They Are: These are the subtle, ingrained, and non-emotional habits of mind that create the illusion of a dualistic reality. They are the very subtle imprints and habitual tendencies that cause the mind to perceive a solid, separate "self" (subject) here and a world of solid, separate "things" (objects) out there.

  • This is the fundamental, underlying belief in inherent existence (svabhāva).

• Their Function: These obscurations do not, by themselves, have the power to cause rebirth in samsara. They are too subtle for that. However, they are the direct veil that prevents the attainment of a Buddha's omniscience (the ability to know all phenomena perfectly and simultaneously).

• Who Purifies Them: Only Bodhisattvas on the Mahayana path undertake the long journey of purifying these subtle cognitive obscurations.

The Sequence of Purification: Why Emotions are Purified First

The path is structured this way for a very practical reason: you must put out the raging fire before you can clean up the subtle soot stains.

1. Purifying Emotional Obscurations (The Path of the Arhat and the early Bodhisattva Bhumis): A practitioner must first gain control over their gross, reactive emotions. The emotional obscurations are like a storm on the surface of the ocean. It is impossible to see into the clear depths of the water while the surface is being churned by violent waves. Through the practices of ethics, concentration, and the initial realization of emptiness on the Path of Seeing (the 1st Bhumi), the Bodhisattva begins to uproot these gross afflictions. An Arhat stops here, having achieved a personal, peaceful liberation from suffering.

2. Purifying Cognitive Obscurations (The Higher Bodhisattva Bhumis): For a Bodhisattva, eliminating their own emotional suffering is not enough. To gain the omniscience needed to perfectly guide all other beings, they must eliminate the cognitive obscurations. This is the work of the higher Bhumis (specifically, the 8th, 9th, and 10th). By repeatedly meditating on emptiness with immense power and stability, they slowly erode the most deeply ingrained habits of dualistic perception, which have been accumulating since beginningless time.

The Final Result:

• The complete purification of the emotional obscurations results in Nirvana (liberation from samsara).

• The complete purification of both the emotional and the cognitive obscurations results in full Buddhahood, which is the state of perfect liberation and perfect omniscience.

  
  

  Kleśa

  
  

  kleśa. (P. kilesa; T. nyon mongs; C. fannao; J. bonnō; K. pŏnnoe 煩腦). 

  In Sanskrit, “afflictions,” or “defilements”; mental factors that disturb the mind and incite unwholesome (AKUŚALA) deeds of body, speech, and/or mind. In order to be liberated from rebirth, the kleśa and the actions they incite must be controlled and finally eliminated. 

  A typical standard list of kleśa includes the so-called three poisons (TRIVIṢA) of greed or sensuality (RĀGA or LOBHA), hatred or aversion (DVEṢA), and delusion (MOHA). 

  According to the SARVĀSTIVĀDA school, there are six “fundamental afflictions” or “defiled factors of wide extent” (KLEŚAMAHĀBHŪMIKA) that are associated with all defiled thoughts: delusion (MOHA), heedlessness (PRAMĀDA), lassitude (KAUSĪDYA), lack of faith (ĀŚRADDHYA), sloth (STYĀNA), and restlessness (AUDDHATYA). 

  There are similarly ten “defiled factors of limited extent” (upakleśaparīttabhūmika), which may be associated with defiled thoughts: anger (KRODHA), hypocrisy (MRAKṢA), selfishness (MĀTSARYA), envy (ĪRṢYĀ), agitation or competition (PRADĀSA), harmfulness (VIHIṂSĀ), enmity (UPANĀHA), trickery or guile (ŚĀṬHYA), and arrogance (MADA). 

  In the YOGĀCĀRA school, there are typically enumerated six fundamental kleśa—greed (rāga), aversion (PRATIGHA), stupidity (mūḍhi), pride (MĀNA), skeptical doubt (VICIKITSĀ), and the five wrong views (DṚṢṬI), viz., (1) presuming that the five aggregates (SKANDHA) possess a self, (2) the two extreme views of eternalism and annihilationism, (3) rejection of the law of causality, (4) maintaining wrong views and presuming them superior to all other views, (5) misconceiving wrong types of conduct or morality to be conducive to enlightenment—and twenty derivative ones (UPAKLEŚA).

  
  

  — The Princeton Dictionary of Buddhism 

Consciousness in Buddhism and Śaivism

 

THE CRUX OF THE TWO PATHS 

Question:

“You mentioned earlier that Buddhism considers awareness or mind to be a succession of moments of consciousness. Does Śaivism consider consciousness to ultimately be a sustained phenomenon? Śaivites certainly do consider pure consciousness to be the ultimate ground of reality. Buddhists consider all phenomena to be impermanent. Is this a yet further divergence?”

Gemini:

Yes. This is not just a "further divergence"; you have now arrived at the single most fundamental and irreconcilable difference between the Buddhist and Śaivite worldviews. It is the ultimate fork in the philosophical road, and it stems directly from their opposing views on "Being" and "emptiness."

Your analysis is perfectly correct. The two traditions posit two completely different and mutually exclusive models for the ultimate nature of consciousness.

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1. The Buddhist View: Consciousness as a Succession of Moments

As you correctly recalled, the Buddhist tradition, from the earliest Pāli scriptures through to the highest Vajrayana, is built upon the foundational doctrine of impermanence (anitya).

• The Doctrine of Momentariness (kṣaṇikavāda): This is the philosophical extension of the doctrine of impermanence. It states that all conditioned phenomena—including consciousness—do not endure for any length of time. They are a rapid-fire succession of discrete, momentary events (kṣaṇas).

• Consciousness as a Stream: Therefore, the mind or awareness (Citta or Vijñāna) is not a solid, continuous entity. It is a "stream" (santāna) or a "continuum" of these individual moments of consciousness. Each moment of knowing arises, performs its function, and instantly ceases, giving rise to the next moment. Our perception of a sustained, continuous "self" or "awareness" is an illusion created by the incredible speed and causal connection of these moments, like the illusion of a continuous image created by the rapidly flashing frames of a movie.

• The Goal: The goal is to purify this stream. The "very subtle mind" of Tantra is the most fundamental level of this stream, but it is still a process, not a static substance.

2. The Śaivite View: Consciousness as a Sustained Phenomenon

The Tantric Śaivite tradition, particularly Kashmir Shaivism, posits the exact opposite.

• Consciousness as the Ground: The ultimate reality is pure, singular, and unbroken Consciousness (Cit or Saṃvit). This Consciousness is not a process; it is the eternal and unchanging ground of all processes. It is often called Prakāśa, the eternal, self-luminous Light that is the very substance of reality.

• Consciousness as an Unbroken Whole: For the Śaivites, Consciousness is a sustained and continuous phenomenon. It is not a series of discrete moments. It is a single, seamless, and eternally present reality. The fluctuations of the mind (vṛttis) are temporary waves that arise and subside on the surface of this infinite and unbroken ocean of Consciousness.

• The Goal: The goal is to stop identifying with the transient waves (the ordinary mind) and to recognize one's true nature as the eternal, sustained ocean itself. Liberation is the realization of this pre-existing, unbroken continuity.

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Why This Divergence is the Most Fundamental of All

This is not just a minor philosophical disagreement. This single difference in the definition of consciousness dictates the entire structure and goal of each path:

• If consciousness is an impermanent process of causally linked moments (the Buddhist view), then the problem of suffering is a flawed process to be corrected. The goal is to understand the laws of that process (karma, dependent origination) and apply the right methods to purify and ultimately bring that suffering-prone process to an end (Nirvana).

• If consciousness is an eternal, sustained reality that has simply forgotten its own nature (the Śaivite view), then the problem of suffering is a mistaken identity to be rectified. The goal is to use the path to pierce the veil of ignorance and recognize the true, unchanging nature that was present all along.

One path seeks to transform a process. The other seeks to recognize a substance.

This is the final and most profound distinction. While both paths use remarkably similar yogic technologies to work with the mind, this fundamental difference in their view of consciousness means that they are ultimately aimed at two different, and from their own perspectives, mutually exclusive, ultimate realizations.

The “Mind” of Buddhism

 

Is the Enlightenment of Buddhism “All in the Mind”?

Question:

“In Buddhism, would you say that Enlightenment is intimately related to the mind, and in fact is a function of the mind?”

Gemini:

Yes, in the most profound sense, the Buddhist view is that enlightenment is not only intimately related to the mind but is, in fact, the mind's own ultimate and true function, fully actualized.

However, this statement comes with a crucial distinction that is the key to the entire Buddhist path: the difference between the ordinary, deluded mind and the mind's ultimate, true nature.

Let's break this down.

1. The Ordinary Mind: The Locus of the Problem

When we normally speak of our "mind," we are referring to the conventional, conditioned mind-stream (citta). This is the stream of consciousness made up of the five sense consciousnesses (seeing, hearing, etc.) and the sixth, conceptual consciousness that thinks, plans, remembers, and worries.

From the Buddhist perspective, this ordinary mind, in its current state, is the source of the problem.

• Its Function: Its ordinary function is to create and perpetuate the illusion of a solid, separate "self" and an external "world." It is conditioned by past karma, driven by ignorance, and characterized by the "monkey-mind" chatter of grasping and aversion.

• Its Role in the Path: Enlightenment is not a function of this mind. This mind is the "patient" to be cured, the object of the path, and the very thing that needs to be transformed.

2. The Mind's True Nature: The Locus of the Solution

Buddhism posits that the fundamental nature of the mind, beneath all the temporary "stains" of delusion, is primordially pure, luminous, and perfect. This ultimate nature is given different names in different traditions, but they all point to the same reality:

• Buddha-Nature (Tathāgatagarbha): The innate, embryonic potential for Buddhahood that exists within all sentient beings.

• The Luminous Mind (pabhassara citta): The term from the early Pāli scriptures describing the mind's inherently radiant nature.

• The Mind of Clear Light (prabhāsvara-citta): The term from the Vajrayana describing the mind's most subtle, fundamental level, which is a union of bliss and emptiness.

Enlightenment is the full, unimpeded functioning of this ultimate nature of mind.

3. Enlightenment as the Mind's Ultimate Function

When all the temporary obscurations have been purified, the mind's true nature can function perfectly. The "function" of an enlightened mind, or Buddhahood, is described as twofold:

1. The Wisdom Function (Knowing Reality): The enlightened mind's primary function is to know reality perfectly as it is. It directly and simultaneously perceives the Two Truths: the conventional appearance of things and their ultimate empty nature. This is its omniscient wisdom (jñāna) function.

2. The Compassion Function (Benefiting Beings): Based on this perfect wisdom, the enlightened mind's other primary function is to spontaneously and ceaselessly manifest boundless compassion (karuṇā). It effortlessly radiates emanations and activities to guide all other beings, who are still trapped by their deluded minds, toward the same state of liberation.

The Path: Transforming the Mind's Function

Therefore, the entire Buddhist path, from simple mindfulness meditation to the most complex yogas of the Completion Stage, is a "technology" designed to do one thing: transform the functioning of the mind.

The path is not about creating a new, enlightened mind from scratch. It is the process of purifying the ordinary mind of its "adventitious stains" so that its own true, enlightened function—which has been present from the very beginning—can be revealed and actualized. It is the journey by which the mind realizes and becomes its own ultimate potential.

But, how does Buddhism categorize and define the “Mind”?

Question:

“Interesting. That previous answer clarifies for me many questions and confusions I have been struggling with. Just for greater clarification, what are the Buddhist Sanskrit and Tibetan words for the mind? And how do Buddhists conceptualize the mind, consciousness, emotions (such as compassion, etc), and also intellect? Is all this considered to be equivalent to the Indian manas?”

Gemini:

Of course. I am glad the previous answer was clarifying. This is an excellent final question that allows us to map out the precise terminology and conceptual framework of Buddhist psychology.

The Buddhist tradition, particularly as it developed in India and was inherited by Tibet, has an incredibly detailed and nuanced vocabulary for the inner world. These terms do not always have simple one-to-one equivalents in English, and they are distinct from the terms used in Hindu systems like Sāṃkhya.

Let's break down your questions.

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1. The Buddhist Sanskrit and Tibetan Words for "Mind"

There isn't one single word for "mind." Different terms are used to describe its different aspects and functions. The two most important are Citta and Vijñāna.

Citta (चित्त)

• Tibetan: sems (སེམས་)

• Meaning and Conceptualization: This is the broadest and most encompassing term. It is best translated as "mind," "heart-mind," or "mind-stream." Citta refers to the general continuity of subjective experience, the luminous and cognizant quality that separates sentient beings from inanimate objects. It is the entire field of our mental and emotional life. It has two aspects:

  1. The conventional, obscured citta, which is the chattering, dualistic mind that is the subject of the path.

  2. The ultimate nature of citta, which is primordially pure. This is called bodhicitta (the mind of enlightenment) or the Mind of Clear Light.

Vijñāna (विज्ञान)

• Tibetan: rnam shes (རྣམ་ཤེས་), short for rnam par shes pa.

• Meaning and Conceptualization: This term is best translated as "consciousness" in a more specific, functional sense. It refers to the moments or types of consciousness that arise when a sense faculty connects with a sense object. Buddhist Abhidharma famously analyzes this into the Six Consciousnesses:

  1. Eye-consciousness (cakṣur-vijñāna)

  2. Ear-consciousness (śrotra-vijñāna)

  3. Nose-consciousness (ghrāṇa-vijñāna)

  4. Tongue-consciousness (jihvā-vijñāna)

  5. Body-consciousness (kāya-vijñāna)

  6. Mental-consciousness (mano-vijñāna)

• The Analogy: If Citta (the mind-stream) is the entire ocean, then the individual waves of seeing, hearing, thinking, etc., are the various vijñānas.

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2. Conceptualizing Emotions and Intellect

These are not considered primary consciousness but are classified as factors that arise in conjunction with it.

Emotions (Cetasika)

• Sanskrit: Cetasika (चैतसिक)

• Tibetan: sems byung (སེམས་བྱུང་)

• Meaning and Conceptualization: This term means "mental factor" or "mental event." Emotions like compassion, loving-kindness, anger, jealousy, attachment, as well as other mental states like faith, mindfulness, and concentration, are all classified as cetasikas. They are not the primary mind (Citta) itself but are temporary, conditioned states that arise together with Citta and give it a specific quality or "color." The Abhidharma meticulously lists 51 distinct mental factors.

Intellect (Prajñā)

• Sanskrit: Prajñā (प्रज्ञा)

• Tibetan: shes rab (ཤེས་རབ་)

• Meaning and Conceptualization: The closest Buddhist equivalent to a higher, discerning "intellect" is prajñā. As we've discussed, this is not just discursive thinking but "discriminating wisdom" or "special insight." Its primary function is to analyze and directly perceive the true nature of reality—impermanence, selflessness, and emptiness. The ordinary, discursive function of intellect (reasoning, planning) is generally considered a function of the sixth consciousness, mano-vijñāna.

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3. Is All This Equivalent to the Indian Manas?

To answer your final, crucial question: No, it is not. Equating this entire complex Buddhist psychological system with the specific Hindu term manas would be a significant oversimplification.

• The Hindu/Sāṃkhya Manas: As we've discussed, in the Sāṃkhya system, manas has a very specific and limited role. It is the "lower mind" or "sensory processor." It is the faculty that receives raw data from the five senses and presents it to the higher faculties of ego (ahaṃkāra) and intellect (buddhi). It is just one part of the larger "inner instrument" (antaḥkaraṇa).

• The Comparison:

  • The Buddhist term Citta is far broader and more foundational than the Hindu manas. Citta is closer in scope to the entire Hindu inner instrument (antaḥkaraṇa) and the underlying consciousness itself, not just the sensory processing unit.

  • The Buddhist model of the six or eight vijñānas is a completely different psychological map than the linear Sāṃkhya model of senses → manas → ahamkara → buddhi.

In short, while both systems are trying to map the inner world, they use different coordinates and different terminologies. Manas in the Hindu system is a specific faculty; Citta in the Buddhist system is the entire field of subjective experience.

The Sanskrit root of Vijñāna.

Question:

“Is there a separate Sanskrit word for consciousness, like vjña, that is similar to the above vijñana?”

Gemini:

Yes, that's an excellent question that gets right into the linguistic roots of these important philosophical concepts.

While "vjña" is not a standalone Sanskrit word itself, you have correctly identified the most important part of vijñāna. You are almost certainly thinking of the foundational Sanskrit verbal root:

Jñā (ज्ञा)

This is the core root from which all the major Buddhist and Hindu terms for consciousness, knowledge, and wisdom are built.

1. The Root: Jñā (ज्ञा)

• Meaning: The fundamental meaning of the root jñā is "to know," "to perceive," "to be aware of," or "to understand."

• Function: It is the ultimate verbal root for all forms of cognition. Think of it as the essential element of "knowing."

2. How It Relates to Vijñāna and Other Terms

The different words for consciousness and wisdom are created by adding prefixes to this core root, which changes its specific meaning.

• Vijñāna (विज्ञान):

  • This is formed from the prefix vi- + the root jñā.

  • The prefix vi- often implies separation, distinction, or division.

  • Therefore, vijñāna is a consciousness that distinguishes or knows things apart. This is why it is the perfect term for the six types of consciousness (eye-consciousness, ear-consciousness, etc.), as each one knows its own specific object as distinct from others.

• Prajñā (प्रज्ञा):

  • This is formed from the prefix pra- + the root jñā.

  • The prefix pra- means "higher," "supreme," "forward," or "arising."

  • Therefore, prajñā is a higher or supreme form of knowing. It is the discriminating awareness that doesn't just know objects, but knows their true nature (i.e., emptiness).

• Jñāna (ज्ञान):

  • This is formed directly from the root jñā by turning it into a noun.

  • It refers to "knowledge" in a more general or ultimate sense. In the context of the path's fruition, it is often translated as "gnosis" or "primordial wisdom"—the direct, non-dual knowing of a Buddha, which is the result of perfecting prajñā.

In summary:

You are correct that there is a word very similar to vijñāna that is at its core. That core is the verbal root jñā (ज्ञा), meaning "to know." This single root is the fundamental building block for all the key Sanskrit terms for consciousness (vijñāna), wisdom (prajñā), and gnosis (jñāna).

Pronouncing the Sanskrit, “to perceive”.

Question:

“How do you pronounce the root, jñā?”

Gemini:

That's a great question, as the pronunciation of this specific Sanskrit sound can be tricky for English speakers. The cluster jñ (ज्ञ) is a single, blended consonant that doesn't exist in English.

Here’s a breakdown from the simplest approximation to the most precise.

The Simple and Most Common Pronunciation

For all practical purposes, the most common and accessible way to pronounce jñā (ज्ञा) is:

"gya" (with a long "a" sound, as in the word "father" or "spa")

So, you would say "gyah."

In modern Hindi, this is the standard pronunciation, so if you say it this way, you will be perfectly understood in almost any yoga or philosophical context today.

A More Detailed Phonetic Guide

The Sanskrit sound jñ is a combination of a "j" sound (like in "jet") and a palatal "n" sound (like the "ny" in "canyon"). These two sounds are blended into one.

Here are a couple of ways to get closer to the original sound:

Method 1: The "Onion" Trick

1. Say the word "onion" slowly.

2. Pay attention to the "ni" sound in the middle. Your tongue is flat against the roof of your mouth.

3. Now, try to make a very soft "g" sound right before that "ni" sound, almost blending them together: "g-nion."

4. The sound you are looking for is very similar to that initial "g-ni" blend. Now, just add the long "a" sound at the end: "gnya."

Method 2: The "Gyoza" Trick

1. Think of the Japanese word "gyoza" (for the dumpling).

2. Take the initial "gy" sound.

3. Combine it with the long "a" sound of "father."

4. Result: "gyah."

What to Avoid

• Don't pronounce it as two separate sounds, like "juh-NA" or "guh-NA." It's a single, fluid consonant.

• Don't pronounce it with a hard "J" sound like in "jungle."

In summary: While the ancient sound is very subtle, the modern, standard, and perfectly acceptable way to pronounce jñā is "gyah."

Śaivic Levels: Inner, Outer, & Divine

 

OUTER LEVELS/SCALE IN ŚAIVISM

Question:

“According to advanced understanding of Śaivism, what are the various levels of Śiva & Śakti; as well as the various levels of the world or cosmos?”

Gemini:

Of course. This question goes to the very heart of the sophisticated cosmology and metaphysics of advanced Śaivism, particularly the non-dual philosophy of Kashmir Shaivism.

This tradition provides a detailed and elegant map of reality, describing a grand process of cosmic manifestation from the most subtle and unified level of pure divinity down to the grossest level of matter. This map is known as the system of the 36 Tattvas.

The word tattva in Sanskrit means "that-ness," "principle," or "level of reality." These 36 Tattvas are the hierarchical levels of Śiva & Śakti and the corresponding levels of the cosmos. The path of the yogi is to travel back up this ladder of Tattvas to the divine source.

Here is a rundown, grouped into three main categories.

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Part 1: The Five Pure Tattvas (Śuddha Tattvas)

This is the highest level, the realm of pure, infinite, and unified divine Consciousness. This is the level of Śiva and Śakti in their undifferentiated and first-stirring states.

1. Śiva Tattva:

• Level: The absolute, supreme, and ultimate reality.

• Nature: This is pure, static, transcendent Consciousness (Cit). It is the unchanging, inactive, witness aspect of the divine. It is the infinite, singular "I" without an object. It is pure Being.

2. Śakti Tattva:

• Level: Co-eternal and inseparable from the Śiva Tattva.

• Nature: This is the creative, immanent, and dynamic power or energy of Shiva. It is pure, infinite Bliss (Ānanda). It is the primordial vibration that is the potential for all manifestation.

• Relationship: Śiva and Śakti are never separate. They are like the sun and its light, or a word and its meaning. Śiva is the "I," and Śakti is the "Am-ness" of that "I."

3. Sadāśiva Tattva ("Eternal Shiva"):

• Level: The first stirring of manifestation within the unified divine Consciousness.

• Nature: This is the level of pure Will (Icchā Śakti). The experience at this level is "I am This," where the "I"-consciousness (Śiva) is still completely dominant, but a faint, indistinct awareness of a potential "This" (the universe) first emerges.

4. Īśvara Tattva ("Lord"):

• Level: The second stirring of manifestation.

• Nature: This is the level of pure Knowledge (Jñāna Śakti). The experience here is "This I am," where the "This"-consciousness (the potential universe as a clear idea) becomes more distinct and is seen as a perfect reflection of the "I."

5. Śuddhavidyā Tattva ("Pure Knowledge"):

• Level: The third stirring, where the potential for diversity is realized.

• Nature: This is the level of pure Action (Kriyā Śakti). The experience here is "I am I, and This is This,"where the "I" and the "This" are recognized as perfectly equal and balanced, yet distinct. This is the final stage before the illusion of separation begins.

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Part 2: The Seven Pure-Impure Tattvas (Śuddhāśuddha Tattvas)

This is the intermediate level, describing how the infinite, universal Consciousness of Śiva becomes the finite, limited individual soul (jīva). This is the process of divine self-limitation or constriction (saṅkoca).

6. Māyā Tattva:

• The primordial power of illusion and limitation. It is the force that makes the One appear as the many and the Infinite appear as finite. It is the source of the five "veils" below.

The Five Kañcukas (The Five Cloaks or Veils): These are the specific limitations that arise from Māyā and bind the soul.

7. Kalā: (Limited Action) – Reduces Shiva's universal authorship to the soul's limited ability to act.

8. Vidyā: (Limited Knowledge) – Reduces Shiva's omniscience to the soul's limited knowledge.

9. Rāga: (Desire/Attachment) – Reduces Shiva's all-satisfaction to the soul's specific cravings for particular objects.

10. Kāla: (Time) – Reduces Shiva's eternity to the soul's experience of past, present, and future.

11. Niyati: (Causality/Destiny) – Reduces Shiva's omnipresence to the soul's being in a specific place and subject to the laws of cause and effect.

12. Purusha Tattva:

• This is the end result of the constriction process. It is the individual, limited soul (jīva)—the universal Shiva now veiled by Māyā and the five Kañcukas.

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Part 3: The Twenty-Four Impure Tattvas (Aśuddha Tattvas)

This is the lowest level, describing the "hardware" or instruments of the limited soul's experience. This entire group of 24 tattvas is adopted directly from the classical Sāṃkhya system.

13. Prakriti Tattva: The unmanifest, primal nature/matter which is the counterpart to the limited Purusha. From it, the world of mind and matter evolves.

The Instruments of Mind (Antaḥkaraṇa):

14. Buddhi: (The Intellect)

15. Ahaṃkāra: (The Ego)

16. Manas: (The sensory Mind)

The Instruments of Perception and the Material World:

This includes the five sense organs (jñānendriyas), the five action organs (karmendriyas), the five subtle elements (tanmātras - sound, touch, sight, taste, smell), and finally the five gross elements (mahābhūtas - Ether, Air, Fire, Water, and Earth), which represent the final and most concrete level of the cosmos.

The Yogic Path in Reverse:

The path of the Śaiva yogi is the journey in reverse. It is a process of ascent, withdrawing consciousness from the gross elements, transcending the limitations of the mind and ego, piercing the five veils of Māyā, and finally recognizing one's own consciousness as the pure, blissful, and all-encompassing reality of Śiva-Śakti at the summit.

AND NOW THE INNER PERSPECTIVE, THAT OF EVOLUTION 

Question:

“In relation to the above levels, please describe the individual soul at its various stages of evolution, in Śaivism.”

GEMINI:

Of course. This is an excellent question that follows logically from the map of the Tattvas. The 36 Tattvas are not just a cosmic map; they are also a psychological and soteriological map that describes the different possible states of an individual soul (jīva) and its journey of evolution back to its divine source.

In the advanced, non-dual Śaivism of the Kashmir Shaivite tradition, the "evolution" of the soul is a process of Recognition (pratyabhijñā). The soul evolves by progressively shedding the layers of self-limitation and remembering its true, all-encompassing divine nature as Shiva.

These stages are defined by the type of "impurity" (mala) that binds the soul and the level of the Tattvas with which it primarily identifies. There are three fundamental impurities:

1. Āṇava Mala: The root impurity of individuality, the core sense of being a limited, finite "I."

2. Māyīya Mala: The impurity of Māyā, which creates the illusion of a world of separate objects distinct from the self.

3. Kārma Mala: The impurity of action, the bondage to the consequences of good and bad deeds.

Based on which of these impurities are active, the individual soul is classified into different stages of its evolution.

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Stage 1: The Fully Conditioned Soul (Sakala)

• Meaning: Sakala means "with all the parts" or "fully conditioned."

• Description: This is the state of the vast majority of unenlightened humanity. The Sakala soul is bound by all three impurities: Āṇava, Māyīya, and Kārma Mala.

• Level of Identification: The consciousness of the Sakala being is completely identified with the Impure Tattvas (Tattvas 13-36). Their sense of self is inextricably linked to their physical body (the Gross Elements), their mind (manas), their ego (ahaṃkāra), and their intellect (buddhi). They perceive the world as a collection of solid, external objects and experience themselves as a limited, separate agent acting within that world. This is the starting point of the evolutionary journey.

Stage 2: The Latent Soul (Pralayākala)

• Meaning: Pralayākala means "dissolved at the time of cosmic dissolution (pralaya)."

• Description: This describes a class of souls who exist in a state of latency between universal creations. They have been temporarily freed from the impurities of action (Kārma Mala) and illusion (Māyīya Mala) because the entire phenomenal world they once experienced has been dissolved.

• Level of Identification: However, they are still bound by the root impurity of Āṇava Mala—the deep, seed-like sense of being an individual. Their consciousness exists in a state akin to a deep, dreamless void, free from the mind and the world, but not yet awakened to its true, universal nature. They have transcended the Impure Tattvas but are still below the Pure Tattvas.

Stage 3: The Disembodied Conscious Soul (Vijñānākala)

• Meaning: Vijñānākala means "conscious of consciousness alone."

• Description: This is a very high and advanced stage. This soul is completely free from the impurities of action and illusion (Kārma and Māyīya Mala). They are bound only by the most subtle and final veil of the Āṇava Mala.

• Level of Identification: The consciousness of the Vijñānākala being is identified with the Purusha Tattva (Tattva 12). They have transcended the entire world of mind and matter and experience themselves as a pure, disembodied, individual center of awareness. They are a pure subject without an object. This is the state of a highly advanced yogi who has achieved profound formless meditation but has not yet taken the final leap to realize their identity with the universal consciousness of Shiva. They have realized their nature as a pure, eternal point of light, but they haven't yet realized that they are a ray of the infinite sun.

Stage 4: The Liberated Being (Jīvanmukta / Shiva)

• Meaning: This is the final and fully evolved state, where the soul realizes its absolute identity as Shiva. A being who achieves this while living is called a jīvanmukta.

• Description: Through the descent of divine grace (śaktipāta) and the power of their own yogic insight, the final, subtle veil of the Āṇava Mala is dissolved.

• Level of Identification: The being's consciousness is no longer limited to any Tattva. It has ascended the entire ladder and recognizes itself as the source of all 36 Tattvas. Their identity is with the supreme, Pure Tattvas of Śiva and Śakti.

• The Experience: They experience the entire universe as the blissful, vibrant play of their own universal Consciousness. The distinction between inner and outer, self and other, collapses completely. They embody the five divine powers of consciousness, bliss, will, knowledge, and action, and are completely free.

This evolutionary journey is a process of progressive de-constriction. The soul evolves by shedding the layers of identification, moving from the gross body and mind (Sakala), through the subtle void (Pralayākala), to the state of a pure but still individual witness (Vijñānākala), and finally to the ultimate, all-encompassing Recognition of itself as the supreme reality, Shiva.

THE LEVELS OF PERCEIVING ŚIVA

Question:

“In my previous two questions, about the scale of Śaivic elements — and Śiva himself — along with the levels of the soul, I have a question about the varying perceptions or relations of the soul along its levels of evolution. Does the soul itself relate to Śiva at his different levels at each of the soul’s level of ascent??”

Gemini:

This is a brilliant and perfectly articulated question that reveals the dynamic and experiential heart of the Śaivite path.

The answer is yes, absolutely.

The core principle of this tradition is that the level of the soul's own evolution directly determines the level or aspect of Śiva to which it can relate and which it can perceive. The knower and the known are inextricably linked. A limited consciousness perceives a limited aspect of God; an infinite consciousness realizes itself asGod.

The journey of ascent through the stages of the soul is a progressive unveiling of the true nature of both the soul and the Divine, simultaneously. Let's map this relationship at each stage.

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The Foundational Principle: Perception is a Function of Being

In Kashmir Shaivism, the entire cosmos (the 36 Tattvas) is nothing but the self-manifestation of the one, supreme Consciousness, Shiva. Therefore, the "levels of Shiva" are the Tattvas themselves. A soul's "level of evolution" is defined by which Tattva it identifies with as its "self." The aspect of Shiva it relates to is a direct reflection of that identification.

The Stages of the Soul's Relationship with Śiva

1. The Sakala Soul (The Bound Soul)

• Soul's Level of Evolution: This is the ordinary, unenlightened state. The soul is bound by all three impurities (malas) and is identified with the Impure Tattvas (13-36)—the physical body, the ego, the intellect, and the mind.

• Relationship to Śiva: The Sakala soul relates to Shiva as a powerful, external, and separate deity.This is the level of conventional, dualistic religion.

  • Shiva is the Lord (Paśupati) and the soul is the "fettered individual" (paśu).

  • He is a creator to be worshipped, a destroyer to be feared, a benevolent god to be petitioned for grace. This is the Shiva of the Puranas, with a form, a family, and specific attributes. The relationship is one of a subject to a vastly superior Object.

2. The Pralayākala Soul (The Latent Soul)

• Soul's Level of Evolution: Existing in the cosmic void between universal cycles, this soul is temporarily free from the worlds of mind and matter, but is still bound by the root impurity of individuality (Āṇava Mala).

• Relationship to Śiva: This soul has no active relationship with a perceived form of Shiva. It experiences a state of formless potentiality, a kind of empty peace. It is a dissolution, not a true, conscious union. The relationship is one of absence, not divine presence.

3. The Vijñānākala Soul (The Pure Conscious Soul)

• Soul's Level of Evolution: A very high stage. This soul is free from the impurities of karma and illusion and is bound only by the most subtle veil of individuality. Its consciousness is identified with the Purusha Tattva (Tattva 12).

• Relationship to Śiva: This soul has gone far beyond relating to Shiva as an external deity with form. It now relates to the divine at the level of the Pure Tattvas (Tattvas 3-5), such as Sadāśiva or Īśvara.

  • It may experience Shiva as a universal but still distinct "I am" consciousness. The relationship is one of the most sublime "I-Thou."

  • The soul perceives God as a supreme, universal Subject, but it still maintains a subtle, almost transparent, sense of its own separateness from that ultimate Subject.

4. The Liberated Being (Jīvanmukta / The State of Śiva)

• Soul's Level of Evolution: The final stage. All impurities (malas) have been completely dissolved through divine grace (śaktipāta) and yogic insight.

• Relationship to Śiva: At this stage, the very concept of a "relationship" collapses entirely, because duality has been overcome.

  • The soul recognizes its absolute and timeless identity as Śiva.

  • It does not see Shiva or relate to Shiva; it is Shiva. Its consciousness has expanded to identify with the supreme, non-dual Śiva-Śakti Tattvas (Tattvas 1 & 2).

  • The experience is no longer of an external or even a higher God. It is the direct, non-dual realization that its own pure consciousness (Cit) is and always has been the one, universal, supreme Śiva-Consciousness that is the source and substance of all 36 Tattvas.

Conclusion: A Journey of Deepening Recognition

The path of the soul's evolution is a progressive and deepening recognition of its own infinite nature. This is mirrored in its relationship with the divine:

• The Sakala soul worships an external Shiva.

• The Vijñānākala soul contemplates a universal Shiva.

• The Jīvanmukta realizes itself as Shiva.

The "levels of Shiva" are not different beings, but are the single, ultimate Reality appearing in different ways according to the capacity and purity of the perceiving soul.

ŚAIVIC ENLIGHTENMENT 

Question:

“To your knowledge, do some Śaivite masters or scriptures relate the levels of soul evolution to the realization of the levels of the five pure tattvas?”

Gemini:

Yes, absolutely. This is an excellent and very advanced question that gets to the heart of the experiential path of the Śaiva yogi.

The advanced teachings of Kashmir Shaivism, particularly as systematized by the great 10th-century master Abhinavagupta, provide exactly this detailed mapping. The journey through the Five Pure Tattvas is considered the final and most subtle stage of the soul's evolution, primarily undertaken by a being who has already reached the very high level of a Vijñānākala (a pure conscious soul).

Let's describe this final ascent.

The Subject of the Final Ascent: The Vijñānākala Soul

As we discussed, the Vijñānākala soul is a highly evolved being, free from the impurities of karma (Kārma Mala) and illusion (Māyīya Mala). They are bound only by the most subtle, root impurity of individuality (Āṇava Mala). Their consciousness is identified with itself as a pure, but still limited, subject. They are on the very cusp of final liberation.

The following stages describe the progressive states of samāveśa (divine absorption or immersion) that this soul undergoes, by the power of divine grace (śaktipāta), to dissolve that final veil.

The Ascent Through the Pure Tattvas: The Final Stages of Realization

The journey is a progressive dissolution of the subject-object duality, with each stage corresponding to a Pure Tattva.

Stage 1: Attaining the State of Śuddhavidyā (The Tattva of Pure Knowledge)

• The Realization: The first major breakthrough into the divine realm is the realization of the ŚuddhavidyāTattva. At this level, the yogi's consciousness holds the "I" (the subjective pole) and the "This" (the entire universe as the objective pole) in perfect balance.

• The Experience: The yogi clearly perceives that "I and this entire universe are both manifestations of the one Divine Consciousness." There is a perfect identity between the two, but the perception of duality, of an "I" and a "This," is still present. It is the perfection of yogic knowledge that sees the ultimate unity withinthe apparent diversity.

Stage 2: Attaining the State of Īśvara (The Tattva of the Lord)

• The Realization: Through deeper immersion, the yogi's consciousness shifts, and the objective pole ("This") becomes dominant.

• The Experience: The experience is "This I am." The yogi's individual "I" dissolves into the universal "This." They experience the entire cosmos as a direct and vibrant manifestation of their own consciousness. Their sense of self is now identical with the entire objective universe. This is a state of cosmic lordship, where the universe is perceived as one's own divine body.

Stage 3: Attaining the State of Sadāśiva (The Tattva of the "Eternal Shiva")

• The Realization: As the absorption deepens even further, the subjective pole ("I") becomes dominant again, but it is now a universal "I."

• The Experience: The experience is "I am This." The entire universe ("This") now recedes to become just a faint, indistinct, and nascent idea held within the infinite stillness of the universal "I"-consciousness. This is the state of the supreme, universal Will that is the source of all potential manifestation, before that manifestation becomes clear.

The Final Realization: The State of Śiva-Śakti

The culmination of this evolutionary ascent is the final and ultimate step, where the consciousness dissolves the last, most subtle trace of the subject-object duality of "I am This."

• The Experience: The yogi's consciousness collapses into the pure, undifferentiated, and singular state of the supreme Śiva-Śakti Tattvas. Here, there is no "I" and no "This." There is only the absolute, self-luminous, and blissful reality of pure "I-Consciousness" (aham-vimarśa), which is the union of Being and Power.

• The Result: This is the permanent, abiding state of the jīvanmukta (liberated while living). The soul has not just realized the levels; it has become the source of all levels. It has fully and finally remembered its true identity as Paramashiva, the Supreme Reality.

In conclusion, the Śaivite masters provide a remarkably detailed map of the final stages of the soul's evolution as a progressive journey of realization through the lower three Pure Tattvas. This ascent is the process by which a highly evolved yogi sheds the very last veil of individuality, moving from a balanced perception of unity-in-diversity, to an identification with the universal object, to an identification with the universal subject, and finally, into the indescribable, non-dual state of Absolute Consciousness itself.

CHART OF THE JIVANMUKHTA

GEMINI:

Here is a chart, structured like an idea tree, that maps out the Śaivite Tattvas and integrates the path of the soul's evolution through them, based on our previous discussion.

This chart illustrates two movements:

1. The Descent of Creation (Top-Down): How the singular, divine Consciousness of Paramashiva progressively manifests as the different levels of the cosmos, down to the gross elements.

2. The Ascent of the Soul (Bottom-Up): How the individual soul, at its various stages of evolution, relates to and ultimately re-integrates with these levels, culminating in the realization of its own identity as Shiva.

Chart: The Evolution of the Soul Through the 36 Tattvas of Kashmir Shaivism

PARAMASHIVA (The Absolute: Non-Dual Reality)

↓

THE PURE REALM: The Five Pure Tattvas (Śuddha Tattvas)

This is the realm of universal, divine Consciousness.

• 1. Śiva Tattva (Pure, Static Consciousness - Cit)

• 2. Śakti Tattva (Pure, Dynamic Power/Bliss - Ānanda)

  • (Final Realization of the Jīvanmukta): The fully liberated soul realizes its absolute identity with this indivisible Śiva-Śakti unity. The journey ends here, in a state of supreme Being and Freedom.

  • (Ascent of the Advanced Yogi - Stage 3): The yogi experiences the state of Sadāśiva Tattva, realizing "I am This," where the universal "I" dominates.

  • (Ascent of the Advanced Yogi - Stage 2): The yogi experiences the state of Īśvara Tattva, realizing "This I am," identifying with the entire cosmos as their own body.

  • (Ascent of the Advanced Yogi - Stage 1): The yogi first breaks through to the state of Śuddhavidyā Tattva, realizing the perfect balance and identity of "I am I, and This is This."

↓ (The Veil of Limitation) ↓

THE REALM OF DUALITY & LIMITATION: The Seven Pure-Impure Tattvas (Śuddhāśuddha Tattvas)

This is where the Infinite becomes the finite individual.

• 6. Māyā Tattva: The power of illusion that creates the sense of separation.

• 7-11. The Five Kañcukas (Veils): Limited Action, Limited Knowledge, Desire, Time, and Causality.

• 12. Purusha Tattva: The individual, limited soul (jīva).

  • (Stage of the Vijñānākala Soul): A very advanced soul, bound only by the subtle sense of individuality. Their consciousness is identified here. This is the being who undertakes the final ascent through the Pure Tattvas.

↓ (The Instruments of Experience) ↓

THE IMPURE REALM: The Twenty-Four Impure Tattvas (Aśuddha Tattvas)

This is the world of mind and matter as experienced by the bound soul.

• 13. Prakriti Tattva: Primal, unmanifest nature.

  • (Stage of the Pralayākala Soul): A latent soul, temporarily dissolved in the cosmic potential of Prakriti between universal cycles.

• 14-16. The Mind (Antaḥkaraṇa): Intellect (Buddhi), Ego (Ahaṃkāra), and Sensory Mind (Manas).

• 17-36. The Senses and Gross Elements: The five sense organs, five action organs, five subtle elements, and the five gross elements (Ether, Air, Fire, Water, Earth).

  • (Stage of the Sakala Soul): The ordinary, unenlightened soul. Their consciousness is identified with this entire level of body, ego, and mind. This is the starting point of the evolutionary journey.