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CLASSIFICATION : Les diffrents principes qui prsident la manifestation cosmique sont

appels tattvas. Le Smkhya et le Vdanta en numrent 25, alors que pour les Tantras, il y en a
36. Ces tattvas correspondent aux tapes successives, quengendre la Cause Premire jusqu
llment le plus matriel : la terre. Tout le processus de la matrialisation consiste en lapparition du
diffrenci au sein mme de lIndiffrenci, du dtermin au sein mme de lIndtermin.

AU-DELA DES TATTVAS : Cit (la Ralit Ultime) se situe au-del des tattvas, au-del de tout
concept.

Parasamvit, the changeless Brahman aspect.

Parasamvit is not accounted a Tattva, for It is beyond all Tattvas (Tattvatita). Parasamvit is the
Nirguna-Brahman; the Aham and Idam exist in an unitary state which is indescribable in Parasamvit.

LES TATTVAS PURS : Ce premier groupe de tattvas nest pas sujet la loi de causalit et se situe
hors du temps. Ce sont les cinq grands principes qui prexistent, de toute ternit, la manifestation
cosmique. On les appelle Tattvas Purs (Cuddha Tattvas) parce qu ce stade, la nature relle du
Divin nest pas encore voile.

1- Purusha (Shiva) : la Conscience Pure ;

2- Prakriti (shakti) : lEnergie Pure ;

Shiva-Shakti is the aspect of the supreme Brahman from which change comes and which
appears as its products or changing forms.

Both are Shiva-Shakti. When, however, Shiva is kinetic, He is called Shakti. Regarding the matter from
the Shakti aspect both are Shakti. Neither ever exists without the other, though Shakti is in one aspect
Cidrupini, and in the other in the form of the Universe (Vishvarupini). In themselves and throughout
they are one. The divergence takes place in consciousness, after it has been subjected to the
operation of Maya, the effect of which is to polarize consciousness into an apparently separate "I" and
"This".

Shiva Tattva and Shakti Tattva are counted separately, though Shakti Tattva is merely the negative
aspect of Shiva Tattva. Shiva Tattva and Shakti Tattva are not produced. They thus are, even in
dissolution. They are Saguna-Brahman;
Shakti Tattva is called negative because negation is the function of Shakti (Nishedha-vyapara-rupa
Shaktih). Negation of what P The answer is negation of consciousness. The universe is thus a product
of negation. Where there is pure experience there is no manifested universe. Shakti negates the pure
experience or consciousness to the extent, that it appears to itself limited. Shakti disengages the
unified elements (Aham and Idam) which are latent in the Supreme Experience as an
undistinguishable unity. How? The answer is one of great subtlety.

Of the Shiva-Shakti Tattvas, Shiva represents the Prakasha and Shakti the Vimarsha aspect, which
contains potentially within it, the seed of the Universe to be. The result is that the Prakasha aspect is
left standing alone. The Shiva Tattva is Prakasha-matra, that is, to use the imagery of our plane, an "I"
without a "This". This is a state in which the unitary consciousness is broken up to this extent, that it is
no longer a Perfect Experience in which the Aham and Idam exist in undistinguishable union, but there
is one Supreme Aham Consciousness only, which is the root of all limited subjectivity To this Aham or
Shiva Tattva, Shakti gradually unveils Herself as the Idam or Vimarsha aspect of consciousness. The
result is that from Shiva and Shakti (in which the latter takes the playful part) there is evolved the first
produced consciousness called Sadakhya Tattva.

3- Sdkhya ou Nda : le Son Primordial ;

There is then an Aham and Idam aspect of experience. But that experience is not like the Jiva's, which
arises at a later stage after the intervention of Maya-Shakti. In the Jiva consciousness (Jivatma) the
object (Idam) is seen as something outside and different from itself. In Sadakhya Tattva and all the
subsequent pure Tattvas, that is Ishvara Tattva and Shuddhavidya Tattva, the "This" is experienced as
part of the Self and not as separate from it. There no outer and inner.

it is said that there is emphasis on the Aham which is indicated in the Diagram by the arrow-head. This
is called the "Nimesha" or "closing of the eyes" of Shakti. It is so called because it is the last stage in
dissolution before all effects are withdrawn into their first cause. Being the last stage in dissolution it is
the first in creation. Then the Idam side becomes clear in the next evolved Ishvara Tattva in which the
emphasis is therefore said to be on the "This" which the Aham subjectifies.

4- Ishvara ou Bindu : le Seigneur ou le Point Ultime ;

This is the "Unmesha" or "opening of the eyes" state of Shakti; for this is the state of consciousness
when it is first fully equipped to create and does so. The result again of this is the evolved
consciousness called Shuddhavidya Tattva in which the emphasis is equal on the "I" and "This".
5- Sadvidy ou Shuddhavidy : la Connaissance Pure.

Consciousness is now in the state in which the two halves of experience are ready to be broken up
and experienced separately. It is at this state that Maya-Shakti intervenes and does so through its
power and the Kacukas which are forms of it.

LES TATTVAS DE LEXPERIENCE INDIVIDUELLE LIMITEE : Ces six tattvas constituent les six
enveloppes (sat kancuka) qui limitent et enchanent le Purusha. A ce stade la nature relle du Divin
est comme voile.

06- Mya-Shakti et Karman : le sens de la diffrenciation, la loi de causalit ;

Maya-Shakti is thus defined as the sense of difference (Bhedabuddhi); that is the power by which things are seen
as different from the Self in the dual manifested world.

The Kacukas which are evolved from, and are particular forms of, the operation of Maya are limitations of the
natural perfections of the Supreme Consciousness. These are Kala which produces division (Pariccheda) in the
partless and unlimited; Niyati which affects independence (Svatantrata); Raga which produces interest in, and
then attachment to, objects in that which wanted nothing (Purna); Vidya which makes the Purusha a "little knower"
in lieu of being all-knower (Sarva-jata) and Kala which makes Purusha a "little doer," whereas the Supreme was
in its Kartrittva or power action of almighty.

07- Kla : la limitation du temps ;

08- Niyati : la limitation de lespace ;

09- Kal : la limitation du pouvoir ;

10- Vidy : la limitation de la connaissance ;

11- Rga : le dsir et la dpendance.

The result of Maya and its offshoots which are the Kacukas is the production of the Purusha and Prakriti Tattvas.

LES TATTVAS DE LINDIVIDU LIMITE :


.

12- Purusha : le Soi, lAtman, la Conscience, Shiva ;

13- Prakriti : lEnergie, la nature avec ses trois gunas.

Purusha est Celui qui exprimente, le Sujet Connaissant,Prakriti est ce qui est expriment, lobjet
connatre.

At this stage the Aham and Idam are completely severed. Each consciousness regards itself as a separate 'I'
looking upon the "This" whether its own body or that of others as outside its consciousness. Each Purusha (and
they are numberless) is mutually exclusive the one of the other. Prakriti is the collectivity of all Shaktis in
contracted (Sankucadrupa) undifferentiated form. She is Feeling in the form of the undifferentiated mass of
Buddhi and the rest and of the three Gunas in equilibrium. The Purusha or Self experiences Her as object. Then
on the disturbance of the Gunas in Prakriti the latter evolves the Vikritis of mind and matter. The Purusha at this
stage has experience of the multiple world of the twenty-four impure Tattvas. ( Purusha et Prakriti y compris).

Thus from the supreme "I" (Parahanta) which is the creative Shiva-Shakti aspect of Parasamvit which
changelessly endures as Sacchidananda, Consciousness experiences Itself as object (Sadakhya, Ishvara,
Sadvidya Tattvas) and then through Maya and the limitations or contractions which are the Kacukas or
Samkocas it loses the knowledge that it is itself its own object. It sees the separate "other"; and the one
Consciousness becomes the limited experiencers which are the multiple selves and their objects of the dual
universe. Shakti who in Herself (Svarupa) is Feeling-Consciousness (Cidrupini) becomes more and more gross
until physical energy assumes the form and becomes embedded in the "crust" of matter vitalized by Herself as the
Life-Principle of all things. Throughout all forms it is the same Shakti who works and appears as Cit-Shakti and
Maya-Shakti, the Spirit and Matter aspect of the Power of the Self-Illumining Pure Super-Consciousness or Cit.

LES TATTVAS DU PSYCHISME :

14- Buddhi : lintelligence ;

15- Ahamkra : lego ;

16- Manas ou Citta : le mental.

LES TATTVAS DE LEXPERIENCE SENSIBLE : Les tattvasde lexprience sensible se composent


des cinq facults sensorielles (jnanendriyas), des cinq pouvoirs daction (karmendriyas) et des cinq
principes subtils (tanmtras).

.
17- Shrotra : loue ;

18- Tvac : le toucher ;

19- Caksus : la vue ;

20- Jihv : le got ;

21- Nsik : lodorat.

22- Vc : la parole ;

23- Hasta : la prhension ;

24- Pda : la locomotion ;

25- Pya :lexcrtion ;

26- Upastha : la reproduction.

27- Shabdatanmtra : le principe du son ;

28- Sparshatanmtra : le principe du toucher ;

29- Rpatanmtra : le principe de la couleur ;

30- Rasatanmtra : le principe de la saveur ;

31- Gandhatanmtra : le principe de lodeur.

LES TATTVAS DE LA MATERIALITE : Les tattvas de la matrialit (mahbhta) sont les cinq
principes lmentaires de la matire, qui composent tous les corps physiques.

32- Aksha : lther ;

33- Vyu : lair ;

34- Tejas : le feu ;

35- Apas (Jala) : leau ;

36- Prthiv : la terre.

L'tude de ces trente-six tattvas est indispensable pour celui qui veut dpasser le stade de la dualit
et retrouver son vrai visage dternit. Le yogin fera alors le chemin du retour, en remontant les
tapes successives depuis les tattvas de la matrialit, jusquaux tattvas suprieurs. Les diffrents
voiles qui jusqualors lui masquaient lUnit, se volatiliseront deux-mmes au contact de la
Ralit. Le yogin ralisera alors : que le Sujet Connaissant, lObjet connatre et la Connaissance
sont Un.

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