सत् (Sat) refers to the foundational and unchanging reality, the essence that pervades and underlies all existence. It denotes the absolute being or existence.
sat sarvabhūtāśrayaṃ mūlatattvaṃ nityatāsvabhāvaḥ।
(The foundational principle that is the substratum of all entities, characterized by eternal nature.)
चित् (Cit) represents the pure, undifferentiated consciousness that illuminates all cognitive processes. It is the awareness that is intrinsic and self-luminous.
cit svayamprakāśaṃ vedyavedakarūpam aparicchinnajñānam।
(Self-luminous awareness that is both the knower and the known, undifferentiated knowledge.)
आनन्द (Ānanda) signifies the intrinsic bliss or joy that is free from dualities of pleasure and pain. It is the state of supreme bliss that transcends all fluctuations of emotional states.
ānandaḥ sukhaduḥkhasāmyabhāvena parānandasvarūpam।
(The state of supreme bliss characterized by the equilibrium of pleasure and pain, the intrinsic nature of ultimate joy.)
Select both a spiritual path and a stage to reveal detailed information about that specific combination in various spiritual traditions.
Ethical & Moral Groundwork ↓
Initial Purification & Aspiration ↓
Deepening Concentration & Self-Inquiry ↓
Breakthrough: Transcendence & Bliss ↓
Stabilizing Non-Dual Awareness ↓
Fruition of Liberation (Embodied) ↓
Final Liberation (Disembodied) ↓
Explore the key disagreements among major Buddhist schools, including radical non-dual traditions. Click on each tradition to expand and see its main points of contention with other schools.
Oldest school, emphasizes individual liberation
This tradition's view: The Buddha was a historical figure who attained enlightenment through his own efforts. This view emphasizes the human aspect of the Buddha and his role as a teacher.
Mahayana: The Buddha is seen as a transcendent being with multiple manifestations. This view emphasizes the superhuman and cosmic aspects of the Buddha.
Some Theravada scholars argue that the historical Buddha possessed superhuman qualities due to his enlightenment, bridging the gap with Mahayana views. The Mahāparinibbāna Sutta in the Pali Canon describes the Buddha with certain transcendent qualities.
This tradition's view: The goal is individual liberation (arhatship). The bodhisattva path is recognized but not emphasized for all practitioners.
Mahayana: The bodhisattva path is essential for all practitioners. The goal is to become a fully enlightened Buddha for the benefit of all beings.
The Theravada tradition does include bodhisattva practices, particularly in some Southeast Asian countries. The Jataka tales, which are part of the Pali Canon, recount the Buddha's previous lives as a bodhisattva, showing that this concept is not foreign to Theravada.
This tradition's view: While recognizing the concept of non-self (anatta), does not emphasize emptiness as a distinct philosophical doctrine.
Mahayana: Emptiness is a central philosophical concept, emphasizing the lack of inherent existence in all phenomena.
Some Theravada scholars, particularly in the modern era, have argued that the concept of emptiness (suññatā in Pali) is indeed present in the Pali Canon, notably in the Patisambhidamagga. They suggest that the apparent difference is more about emphasis and terminology rather than fundamental disagreement.
Emphasizes universal liberation and Bodhisattva ideal
This tradition's view: The Buddha is a transcendent being with multiple manifestations, emphasizing the superhuman and cosmic aspects.
Theravada: The Buddha was a historical figure who attained enlightenment, emphasizing his human aspect and role as a teacher.
Many Mahayana schools acknowledge the historical Buddha (Shakyamuni) while also positing cosmic Buddhas. Some scholars argue this is not a contradiction but a skillful means to address different levels of understanding.
This tradition's view: All beings possess Buddha nature, the innate potential for enlightenment.
Theravada: Does not typically emphasize Buddha nature as a distinct concept.
Some scholars argue that the idea of Buddha nature is implicitly present in Theravada teachings, particularly in the concept of 'luminous mind' (pabhassara citta) mentioned in the Anguttara Nikaya.
Tantric Buddhism, emphasizes rapid enlightenment
This tradition's view: Tantric practices are essential for swift enlightenment, offering a direct and rapid path to Buddhahood.
Theravada: Does not incorporate tantric practices, focusing instead on gradual cultivation through meditation and ethical conduct.
Mahayana: While some schools incorporate tantric elements, it's not universally emphasized or considered essential for enlightenment.
Some scholars argue that certain Theravada practices, such as the recollection of the Buddha's qualities (Buddhānussati), share similarities with Vajrayana visualization practices. Additionally, some Mahayana schools, like Tiantai and Huayan, incorporate esoteric elements without fully embracing tantra.
This tradition's view: The guru is central to practice, often seen as inseparable from the Buddha.
Theravada: While teachers are respected, the emphasis is on the Buddha's teachings and individual effort.
The importance of the teacher-student relationship is acknowledged across Buddhist traditions. In some Theravada forest traditions, the relationship between a monk and their teacher can be very close, sharing some similarities with the Vajrayana guru-disciple relationship.
Emphasizes direct experience and meditation
This tradition's view: Emphasizes the possibility of sudden enlightenment through direct insight.
Theravada: Generally emphasizes a gradual path of purification and insight development.
The debate between sudden and gradual enlightenment has a long history in Chinese Buddhism, predating Zen. Some Zen teachers, like Dogen, have teachings that bridge sudden and gradual approaches. Similarly, in Theravada, while the path is often described as gradual, the final insight is sometimes characterized as sudden.
This tradition's view: Employs paradoxical statements or questions (koans) as a tool for transcending conceptual thinking.
Theravada: Typically does not use koans, focusing instead on systematic meditation practices and scriptural study.
Some scholars have drawn parallels between Zen koans and certain teachings in the Pali Canon, such as the Alagaddupama Sutta, which uses vivid metaphors to point beyond conceptual understanding. Additionally, some Theravada meditation practices, like the contemplation of death, can function similarly to koans in disrupting habitual thought patterns.
Non-dual tradition emphasizing primordial awareness
This tradition's view: The mind is primordially pure and complete. Enlightenment is not achieved but recognized as always present.
Theravada: The mind needs purification through practice. Enlightenment is achieved through gradual cultivation and the elimination of defilements.
Some Mahayana schools: While recognizing Buddha-nature, still emphasize the need for practice to reveal or actualize this nature.
The concept of 'luminous mind' (pabhassara citta) in the Pali Canon has been compared to Dzogchen's view of primordial purity. Some scholars argue that the differences are more about method and emphasis rather than ultimate view. Certain Mahayana texts, like the Uttaratantra Shastra, present views that bridge the gap between Dzogchen and more conventional Buddhist approaches.
This tradition's view: Emphasizes direct non-conceptual experience, often seeing conceptual understanding as ultimately limiting.
Scholastic traditions (like Gelug in Tibetan Buddhism): Place great emphasis on philosophical study and debate as means to enlightenment.
Many Dzogchen masters, including Longchenpa, were also accomplished scholars, suggesting that the tradition doesn't reject conceptual understanding outright but sees it as a preparatory stage. Similarly, scholastic traditions often emphasize that ultimate realization transcends conceptual understanding, aligning with Dzogchen in the final analysis.
This visualization simplifies complex philosophical disagreements for clarity. In reality, views within traditions can vary, and many nuanced positions exist between these broad categorizations. For a deeper understanding, further study of each tradition is recommended.
Begin your journey by acknowledging the pervasive nature of suffering in existence.
Question 1 of 7
| Atattva - ParaSiva or formless absolute Brahman who is beyond all the tattvas, symbolized by sivalinga, experienced in the state of samadhi - by Jayaram V | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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| 1 | Siva (Chit) | 1- 5 are Iswara-tattvas. They belong to the pure worlds. 6-10 are Shakti-tattvas. 11-16 are recognized as atma-tattvas . 17 - 36 are prakriti-tattvas. Through them Prakriti manifests gross bodies, organs, senses, sense-objects and other things of gross material. | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 2 | Shakti (Kriya) |
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| 3 | Sadasiva (Jnana and Kriya) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 4 | Iswara (Jnana and Kriya) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 5 | Sudda-Vidya (Jnana and Kriya) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 11 | Maya | These are atma tattvas. The atma-tattvas (11-15) and the prakriti tattvas (17-36) manifest themselves in the jivas as their physical, mental and subtle bodies. The five shakti tattvas (1-5) veil the five Siva-tattvas (6-10) which give rise to limitations of experience and awareness. Atma-tattvas perpetuates these limitations till the jivas are liberated. | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 12 | Purusha | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 13 | Buddhi (wisdom) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 14 | Ahamkara (ego) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 15 | Manas | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 16 | Prakriti | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 17-36 |
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Paramārthasāra, the "Essence of the Highest Reality," provides a concise and profound overview of Kashmir Shaivism's philosophy. This text, attributed to the great master Abhinavagupta, elaborates on the 36 tattvas, the fundamental categories of existence, outlining the journey of the soul from bondage to liberation. Below is a detailed exploration of these tattvas, drawing upon verses from Paramārthasāra.
The Five Pure Tattvas (Shiva Tattvas):
These tattvas represent the realm of pure consciousness, the divine playground of the Supreme Lord, Shiva.
Shiva (Chit) [Verse 14]: Shiva, the first and foremost tattva, is the Absolute Reality, pure consciousness (Chit). It is the source of all creation, the ultimate ground of being. Verse 14 states that Paramaśiva manifests this tattvic state through the division of His five powers.
Shakti (Kriya) [Verse 14]: Shakti, the Divine Power, is inseparable from Shiva and represents His creative energy (Kriya). It is the dynamic aspect of consciousness, responsible for manifestation. Verse 14 also mentions the manifestation of Shakti-tattva through the five powers.
Sadashiva (Jnana and Kriya) [Verse 14]: Sadashiva represents the perfect union of Jnana (Knowledge) and Kriya (Action). It is the stage where the Lord's will is perfectly aligned with His knowledge, leading to the effortless creation of the universe.
Ishvara (Jnana and Kriya) [Verse 14]: Ishvara is the Lord as the efficient cause of the universe. Here, the power of Jnana (Knowledge) predominates, allowing Ishvara to perceive the universe as distinct from Himself.
Suddha-Vidya (Jnana and Kriya) [Verse 14]: Suddha-Vidya, pure knowledge, represents the stage where the Lord experiences the universe as both distinct from and unified with Himself. It is the tattva of perfect balance between unity and diversity.
The Five Kanchukas (Sheaths of Limitation):
These five tattvas, known as the Kanchukas, act as veils, obscuring the true nature of the Self and creating the experience of limitation. They arise from Maya, the power of self-concealment.
Kaala (Time) [Verses 16, 17]: Kaala, the sense of time, creates the illusion of past, present, and future, binding the individual to the cycle of birth and death. Verse 16 highlights how the control of Māyā leads to bondage through Kaala, among other kanchukas. Verse 17 further mentions “now (adhunā eva)” as one of the six sheaths.
Niyati (Space) [Verses 16, 17]: Niyati, the principle of limitation and determination, restricts the individual's freedom and agency. Verse 16 explains how Niyati, along with other kanchukas, binds the individual.
Vidya (Limited Knowledge) [Verses 16, 17]: Vidya, limited knowledge, obscures the omniscience of the Self, leading to ignorance and delusion. Verse 16 elucidates how Vidya (as Avidyā) contributes to the bondage of the individual. Verse 17 includes "I know" (jānāmi) as one of the six sheaths, pointing towards this limited knowledge.
Raga (Passion) [Verses 16, 17]: Raga, attachment and desire, creates cravings and aversions, fueling the cycle of karma. Verse 16 shows how Raga, along with other kanchukas, binds the individual.
Kala (Limited Power) [Verses 16, 17]: Kala, limited power, obscures the omnipotence of the Self, restricting the individual's ability to act freely. Verse 16 depicts how Kala contributes to the individual's bondage. Verse 17 incorporates "completely!" (sarva-ātmanā eva), hinting at this limited sense of power.
The Six Atma Tattvas:
These tattvas represent the individual soul's descent into the realm of duality and limitation, culminating in the experience of being a separate self.
Maya [Verses 4, 15, 16, 17, 24, 36, 41, 51]: Maya is the power of self-concealment, the divine veil that hides the true nature of the Self. It is the source of the five Kanchukas. Verse 4 mentions Maya as one of the four spheres manifested by the Lord. Verse 15 explains Mayaśakti as the "Self-concealing (Power)" of Śiva. Verse 16 shows how Maya's control leads to the individual becoming a limited being (paśu). Verse 17 includes Maya as one of the six internal sheaths. Verse 24 describes Maya as a subtle sheath (kañcukam). Verse 36 uses the analogy of clouds not staining the sky to illustrate how Maya's modifications do not affect the Supreme Person. Verse 41 mentions Maya as part of the triad of objective existence that can be reduced to pure Being through contemplation on non-duality. Finally, Verse 51 talks about rising beyond the delusive Maya to dissolve in Brahman.
Purusha [Verses 5, 16, 24, 36]: Purusha is the individual soul, the limited self that identifies with the body and mind. It experiences itself as separate from the Absolute. Verse 5 describes Shiva assuming the state of a limited individual (paśu), embodying the concept of Purusha. Verse 16 explains how Bodha, pure consciousness, becomes Purusha due to the control of Maya. Verse 24 mentions the Self being enveloped by three coverings, starting with Mala (impurity), which is closely tied to the concept of Purusha as the limited self. Verse 36 again uses the sky analogy to show how the Supreme Person is unaffected by Maya, contrasting it with the limited experience of Purusha.
Buddhi (Intellect) [Verses 19, 20]: Buddhi, the intellect, is the faculty of discrimination and judgment. However, under the influence of Maya, it leads to conceptualization and further veiling of the true Self. Verse 19 describes Buddhi as part of the inner psychic organ (antaḥkaraṇam) emerging from Prakṛti. Verse 20 lists the five powers of perception (buddhīndriyāṇi), highlighting Buddhi's role in sensory experience.
Ahamkara (Ego) [Verse 19]: Ahamkara, the ego, is the sense of "I-ness" and separation. It creates the illusion of an independent self, reinforcing the experience of duality. Verse 19 explains Ahamkara as part of the inner psychic organ emerging from Prakṛti.
Manas (Mind) [Verses 17, 19, 77]: Manas, the mind, is the seat of thoughts, emotions, and desires. Influenced by Maya, it constantly fluctuates, creating a whirlwind of mental activity that obscures the true Self. Verse 17 mentions "only (eva) something (kiñcid)" and "only (eva) this(idam)" as two of the six sheaths, pointing towards the mind's tendency to grasp onto limited objects and concepts. Verse 19 describes Manas as part of the inner psychic organ. Verse 77 further highlights the mind's role in meditation, explaining how the Knower of the Self observes the emergence of objective concepts as his own creation.
Prakriti [Verses 4, 19, 22, 23]: Prakriti is the primordial material principle, the source of all objective existence. It is the substratum from which the physical universe arises. Verse 4 lists Prakriti as one of the four spheres manifested by the Lord. Verse 19 defines Prakriti as consisting of pleasure, pain, and delusion, from which the inner psychic organ emerges. Verse 22 explains how the gross objects arise from the mixture of Tanmātra-s, ultimately originating from Prakriti. Verse 23 compares the Prakriti-related emission of tattvas to a husk covering a rice grain, symbolizing how it veils the true Self.
The Twenty Prakriti Tattvas:
These tattvas represent the further evolution of Prakriti, giving rise to the gross physical body, senses, organs, sense objects, and the material universe.
17-21. The Five Gnanendriyas (Organs of Perception) [Verse 20]:
These tattvas represent the five senses through which the individual perceives the external world.
Srotra (Hearing) [Verse 20]: Srotra is the faculty of hearing, perceiving sound. Verse 20 lists Srotra as one of the five powers of perception (buddhīndriyāṇi).
Tvak (Touch) [Verse 20]: Tvak is the faculty of touch, perceiving tactile sensations. Verse 20 lists Tvak as one of the five powers of perception.
Chakshu (Sight) [Verse 20]: Chakshu is the faculty of sight, perceiving visual forms. Verse 20 lists Chakshu as one of the five powers of perception.
Jihva (Taste) [Verse 20]: Jihva is the faculty of taste, perceiving flavors. Verse 20 lists Jihva as one of the five powers of perception.
Ghrana (Smell) [Verse 20]: Ghrana is the faculty of smell, perceiving odors. Verse 20 lists Ghrana as one of the five powers of perception.
22-26. The Five Karmendriyas (Organs of Action) [Verse 20]:
These tattvas represent the five organs of action through which the individual interacts with the external world.
Vak (Speech) [Verse 20]: Vak is the faculty of speech, enabling communication and expression. Verse 20 lists Vak as one of the five powers of action (karmendriyāṇi).
Pani (Handling) [Verse 20]: Pani is the faculty of handling, allowing manipulation and interaction with objects. Verse 20 lists Pani as one of the five powers of action.
Pada (Locomotion) [Verse 20]: Pada is the faculty of locomotion, enabling movement and exploration. Verse 20 lists Pada as one of the five powers of action.
Payu (Excretion) [Verse 20]: Payu is the faculty of excretion, responsible for eliminating waste from the body. Verse 20 lists Payu as one of the five powers of action.
Upastha (Reproduction) [Verse 20]: Upastha is the faculty of reproduction, responsible for sexual activity and procreation. Verse 20 lists Upastha as one of the five powers of action.
27-31. The Five Tanmatras (Subtle Elements) [Verse 21]:
These tattvas represent the subtle essences of the five gross elements, perceived by the five senses.
Shabda (Sound) [Verse 21]: Shabda is the subtle element of sound, perceived by the ear. Verse 21 describes Shabda as one of the five Tanmātra-s.
Sparhsa (Touch) [Verse 21]: Sparhsa is the subtle element of touch, perceived by the skin. Verse 21 describes Sparhsa as one of the five Tanmātra-s.
Rupa (Form) [Verse 21]: Rupa is the subtle element of form and color, perceived by the eye. Verse 21 describes Rupa as one of the five Tanmātra-s.
Rasa (Taste) [Verse 21]: Rasa is the subtle element of taste, perceived by the tongue. Verse 21 describes Rasa as one of the five Tanmātra-s.
Gandha (Smell) [Verse 21]: Gandha is the subtle element of smell, perceived by the nose. Verse 21 describes Gandha as one of the five Tanmātra-s.
32-36. The Five Mahabhutas (Gross Elements) [Verse 22]:
These tattvas represent the five gross elements that constitute the physical universe.
Akasha (Space/Non-Physical realm) [Verse 22]: Akasha is the element of space, providing the medium for other elements to exist. Verse 22 lists Akasha as one of the five Mahabhutas.
Vayu (Air) [Verse 22]: Vayu is the element of air, responsible for movement and change. Verse 22 lists Vayu as one of the five Mahabhutas.
Agni (Fire) [Verse 22]: Agni is the element of fire, responsible for light, heat, and transformation. Verse 22 lists Agni as one of the five Mahabhutas.
Apa (Water) [Verse 22]: Apa is the element of water, responsible for fluidity, cohesion, and nourishment. Verse 22 lists Apa as one of the five Mahabhutas.
Prithvi (Earth) [Verses 4, 22, 23, 41]: Prithvi is the element of earth, responsible for solidity, stability, and support. Verse 4 mentions Prithvi as one of the four spheres manifested by the Lord. Verse 22 lists Prithvi as one of the five Mahabhutas. Verse 23 explains how the Prakriti-related emission of tattvas ends with Prithvi, symbolizing how it completely veils the true Self. Verse 41 mentions Prithvi as part of the triad of objective existence that can be reduced to pure Being through contemplation on non-duality.