36 Tattvas 7 Pramatas Bhagavadgita

शुक्लाम्बरधरम् विष्णुम् शशिवर्णम् चतुर्भुजम्|

प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये||

श्रीगुरुभ्योनमः

मनस्त्वम् व्यॊमत्वम् मरुदसि मरुत्सारथिरसि

त्वमापस्त्वम् भूमिस्त्वयि परिणतायाम् नहि परम्

त्वमॆवस्वात्मानम् परिणमयितुम् विश्ववपुषा

चिदानन्दाकारम् शिवयुवति भावॆन भिभ्रुषॆ (सौद्रयलहरि – 35)

The entire creation is made up of 1. Siva 2. Sakti 3. Sadasiva/Saadaakhya 4. Iswara/Aiswarya 5. SadVidya/SuddhaVidya 6. Maya 7. Kala 8. Kaala 9. Vidya 10. Niyati 11. Raaga 12. Purusha 13. Prakruti 14. Buddhi 15. Ahamkara 16. Manas 17-21. Five jnanendriyas (Srotra-tvak-chaksu-jihva-aaghraana) 22-26. Five karmendriyas (Vak-paani-paada-paayu-upastha)
27-31. Five tanmatras (Sabda-sparsa-roopa-rasa-gandha) 31-36. Five fundamental elements (Aakasa-vaayu-vahni-salila-pruthvi), in total 36 tattvas.

Among these, the six tattvas, namely Maya, Kala, Kaala, Vidya, Niyati and Raaga are known to be kanchukas/layers/screens that hide the infinite and subtle nature of the Supreme.  Maya is the one that initiates the limiting process. Kala limits Omnipotence, Kaala limits eternity, Vidya limits Omniscience, Niyati limits Omnipresence, Raaga limits purnatva/completeness. 

परमावरणम् मलम् इह सूक्ष्मम् मायादि कञ्चुकम् स्थूलम् ।

बाह्यम् विग्रह रूपम्  कॊशत्रय वॆष्टितॊ ह्यात्मा ॥ (परमार्थसारम् 24)

The Self is covered by three layers, from the gross to the subtler, namely the  gross form Sthula deha, the subtle Maya and other kanchukas and the subtler Malatraya.

मायापरिग्रह वशाद् बॊधॊ मलिनः पुमान् पशुर्भवति ।

कालकलानियतिवशाद् रागाविद्यावशॆन संबद्धः ॥ (परमार्थसारम् 16)

Similar to the way a paddy grain is covered by the layers of outer yellow husk and the brownish bran, the Pure Consciousness in the creation is limited by Maya through the layers Kala, Kaala, Vidya, Niyati and Raaga. Creation covered by these layers thus becomes impure and as a result every mobile/immobile entity in the creation fails to the inner Pure Consciousness.  That is why it is/they are called a Pasu(s). These Pasus are held by ropes known as malatraya.

ब्रह्माद्याः स्थावरांतश्च दॆवदॆवस्य धीमतः। पशवः परिकीर्त्यंतॆ संसारवशवर्तिनः। तॆषाम् पतित्वाद्भगवान् रुद्रः पशुपतिः स्मृतः (लिङ्गपुराणम् – उत्तरभागम् – 9.11-13)

Starting from Brahma and other Gods to everything in the entire mobile, immobile creation is referred to as Pasu. Saivas call the ruler of these Pasus bound by the malatraya as Pasupati and Vaishnavaites call Gopala. शिवाय विष्णुरूपाय शिवरूपाय विष्णवॆ!

The 36 tattvas listed above, are divided into three categories. The tattvas numbered 1-2 are called Suddha/Para tattvas and 7-36 tattvas are called Asuddha/Apara tattvas. The 3-6 tattvas namely Sadasiva, Iswara and SadVidya/SuddhaVidya tattvas are called SuddhaaSuddha/Paraapara tattva. Even though each and every mobile and immobile entity in creation is equipped with all these 36 tattvas, only certain tattvas will be active, while the others remain dormant, depending on one’s latent samskaras.  For example, among the materialistic minded people, the asuddha tattvas will be operative while the suddha tattvas are quiescent.  Moksha is nothing but to uncover and experience the Pure consciousness from within.  This is achived by striving to make the asuddha tattvas inactive.

The Pramaata- perceiver, has been classified (in the order of lower to higher states) as Sakala, Pralayakala, Vijnanakala, Mantra, Mantreswara, MantraMaheswara and Siva according to the states of active tattvas.

1.   Sakalakala Pramaata

The asuddha tattvas in this perceiver are vibrant and the suddha tattvas are inoperative.  This Pramaata is also tied by the three Paasas/ropes namely Anava, Maayiya and Kaarmika malas. This Pramaata is bound by the duals (pleasure-pain etc.,) and is completely immersed in the samsara.

2.    Pralayaakala Pramaata

A Sakalakala Pramaata who gets rid of the Karmika mala by constant practice, is known as Pralaayakala Pramaata. Ridding of Karmika mala does not really mean complete eradication of the mala but it only means that the mala is subdued. The Raaga kanchuka is too weak at this stage. So, this Pramaata is bound only by two Paasas, namely Maayiya and Anava malas.

3.   Vijnanakala Pramaata

Out of the two malas, a Pralayakala Pramaata gets rid of the Maayiya mala with persistent practice so as to become a Vijnanakala Pramaata.  So, the Maya kanchuka in this Pramaata is subdued. The only Paasa to a Vijnanakala Pramaata is the Anava mala. However, since the Pramata is still tied by the Anava mala Paasa, the SuddhaVidya and higher tattvas lie torpid. As a result, this Pramaata’s state is above Maya tattva and below SuddhaVidya tattva.  This state is called Maha Maya tattva. The four layers Raaga, Kala, Vidya and Maya become weakened, at this stage.

4.   Mantra Pramaata:

All the asuddha tattvas are controlled and the SuddhaVidya tattva is in an active state for this perceiver.  This Pramaata sees himself in the creation and creation in himself, at this state.  But this state is unstable.  If any of the lower tattvas become active by any slightest provocation, this perceiver will be downgraded to the lower Pramaata states.  The Kala and Niyata coverings are weakened for this Pramaata.

Upon persistent practice, once a perceiver crosses the Suddha Vidya stage, the next four states are automatically attained, whereby he achives Moksha.

5.   Mantreswara Pramaata

The Iswara tattva in this perceiver is highly active. He sees the entire creation to be himself (Idam-Aham), with the emphasis on Idam or the creation.

6.   Mantra Maheswara Pramaata

The Mantreswara Pramaata advances and He sees himself in the entire creation (Aham-Idam), with the emphasis on Aham.

7.   Siva Pramaata

This is the highest state any perceiver could attain. The Pure AHAM state.     

The following picture shows the tattvas that are active at each and every state of the Pramaatas.

The following picture shows various covers/layers/kanchukas and the Paasas (Anava, Mayiya and Karmika malas) for the 7 Pramaatas.

While talking about liberation/Moksha, it would be incomplete if we do not refer to the teachings of Lord Sri Krishna in the great Indian scripture that talks about liberation, namely, the Bhagavadgita.  The Sankhya, Karma, Jnana, Sanyasa, Dhyana (Atma Samyamana) and Vijnana yogas taught by Lord Sri Krishna to Arjuna, are the steps (tattva sopanas) for anyone aspiring to be liberated.

Samatvam yogamucyate (2.48), equanimity is yoga. The Gitacharya, while teaching Yoga  to Arjuna, says ‘Yoga is to stay devoid of trigunas and duals and ever be Self possessed’ (2.45). One who attains that state is said to have attained Moksha.  Though Lord Sri Krishna sermonized various seemingly different paths leading to Moksha (Sankhya, Karma, Jnana, Sanyasa, Dhyana and Vijnana yogas), one can attain Moksha by practicing anyone of these religiously.  However, it is noteworthy that Bhagavan Himself said later that, one must practice Sankhya Yoga prior to Karma Yoga (2.38, 3.41) and Karma Yoga prior to Jnana Yoga (4.41, 5.6) for successful ascension in the path of Moksha.

Equanimity in pleasure and pain is Sankhya Yoga, performing action without any attachment to the results, is Karma Yoga, equanimity towards every individual is Jnana Yoga, renounciation of all thoughts is Sanyasa Yoga, seeing supreme Self everywhere is Atma Samyamana Yoga.

In fact, in the Atma Samyamana Yoga chapter, Lord Krishna describes a Yogaruda to be one who has realised all the Yogas listed earlier.

यदा हि नॆन्द्रियार्थॆषु न कर्मस्वनुषज्जतॆ

सर्व सञ्कल्प सन्यासी यॊगारूढस्ततॊच्यतॆ (6.4)

One who has renounced all thoughts, being detached to all sense-objects and actions, is said to have attained Yoga.

While detachment towards sense-objects refers to Sankhya Yoga and action refers to Karma Yoga, renouncing all thoughts refers to Jnana and Sanyasa Yogas (6.8,9).

Though Krishnayya talks about liberation and various practical, working principles for attaining liberation, He does not talk about the Pramaata states explicitly in the Bhagavadgita.  Nevertheless, they are implicitly mentioned at every stage.  Now, let us try to learn the states and characteristics of the seven Pramaatas discussed above, that are hidden in the Bhagavadgita.

Sakalakala Pramaata state:

Arjuna’s grief described in the Vishada Yoga is symbolic of the agony that Sakala Pramaatas experience due to their worldly attachment, Raaga.

Sakalakala Pramaata – Pralayaakala Pramaata:

In the second chapter, Lord Krishna enumerates the Sankhya tattvas (Karmendriyas -2.13, Tanmatras-2.14, Purusha -2.21, Jnanendriyas-2.29, Pancha Mahabhutas – 2.21,24, Manas, Buddhi – 2.25, Prakruti -2.27) and tells Arjuna that under the influence of these tattvas, malatraya bound Pasus, wrongly treat the Supreme Self as unreal and a short-lived, timebound impermanent gross body as permanent and eternal. One should realise the truth and conduct accordingly (2.16).

The practice of not letting the senses to go after the sensual objects (Indriyarthas) and maintaining tranqulity, is Sankhya Yoga.  As mentioned above, this is the stepping stone for any liberation-aspirant.

While describing Karma Yoga, the Lord preaches karma/actions to be performed by detaching oneself with the results there of. This indeed is symbolic of snuffing out off the Karmika mala.  A Sakalakala Pramaata whose Karmika mala is removed, attains the next state, Pralayaakala Pramaata.

One may observe, in this chapter, that Bhagavan also describes the characteristics of such a Pralayaakala Pramaata. By practicing incessantly the following, a Sakalakala Pramaata would attain the Pralayaakala Pramaata state and will be rid of the Karmika mala (3.31).

1. Treating all the duals (dvandvas) equally (2.51)

2. Concentrating on the inner self, all the time (2.53, 55)

3. Exhibiting sthithaprajnatva (2.56)

4. Possessing an intellect that would enable one to withdraw one’s senses inward from the sense objects, just similar to a tortoise which retracts its legs and head into its shell (2.58),

5. Staying awake during the night of others and sleeping during the waking time of others (2.69)  

The Raaga kanchuka/layer also gets weakend for this Pralaayakala Pramaata.

Pralaayakala Pramaata – Vijnanakala Pramaata:

Pralayaakala Pramaata is relieved of the Karmika mala and  is bound by the Mayiya and Anava malas.  In the fourth chapter, Sri Krishna teaches Jnanayoga, the practice of which helps in the removal of Maayiyamala in the seeker.

Maayiyamala effectuates bhinnatva/diversity or differences. People are caught in the cycle of births and deaths due to actions performed under its sway. It is because of the three malas, instigated by the Maya, that people do not remember their previous births. Lord Krishna in the 13^th sloka of the 4^th chapter says, “I manifested the diverse creation depending on  individual’s vasanas”. The diversity in the creation manifests, according to one’s guna and samskaras.

In order to protect the righteous people, whenever adharma prevails, Paramatma incarnates.  However, since He does this with the help of Mayasakti which is under His control, He remembers all His previous births (4.5-8).

If one performs actions without any interest towards the results and without showing discrimination, he/she will be relieved of the Karmika and Mayiya malas.  When one attains this stage, two of the innercoverings, viz. Kalaa and Vidya also will fade.

Experiencing the one and one only ParamBrahma in the entire creation is Jnana.  If such a Jnana is awakened, is it not indicative of annihilation of Mayiyamala? One with such Jnana, merges with Brahma (4.24). At this stage, even though the subjective world is perceived by the Jnani, He sees only the Brahmam everywhere.  Such people are not affected by their actions (4.19-23,41).

The state attained by Pralayaakala Pramaata after shrugging off the Mayiyamala sheath with the fire of wisdom, is known to be Vijnanakala.  We can infer the characteristics of this Pramaata from the fourth chapter. Such a person

1. posseses action in inaction and inaction in action. (4.18)

2. has his actions burnt by the fire of wisdom (4.19)

3. is always contented, not being attached with the results of actions, and does not depend on anyone (4.20)

4. renounces all possessions, without any desires and controlled senses, accepts every being (4.21)

5. is always satisfied with whatever is obtained unsolicited; above the dual pairs of opposites; is free from envy and is endowed with equanimity in success and failure (4.22)

6. is detached, liberated, has a mind steadfast in knowledge, performs actions only as a sacrifice (4.23)

7. sees all beings in himself and also in the Brahma/Paramatma (4.35).

Such a perceiver would have gotten rid of the subtle body consciousness known as Sukshma deha/ puryashtaka composed of Manas, Buddhi, Ahamkara and primary elements of perception of five sense organs (5.8,9).  This pramaata perceives, a Brahmana who is full of wisdom, a cow, an elephant, a dog and also a dog eater, to be the same (5.18).  This characteristic is a metaphor for Brahma bhavana towards everyone.  However, they fail to see the Creation in themselves and themselves in the Creation. This is because, the Vijnanakala perceiver is still under the influence of anavamala Paasa. He has not attained the Swatantrya status, that is, the independent status.  

In the subsequent portions of this chapter, the Lord describes various knowledge sacrifices to be performed by the seekers.

Vijnanakala Pramaata – SuddhaVidya/Sad-Vidya/Mantra Pramaata:

Once the Anava mala is shredded, the SuddhaVidya tattva gets activated and the Vijnanakala Pramaata attains the state of SuddhaVidya/Sad-Vidya/Mantra Pramaata. Anava mala is cognizable as the subdued consciousness attached with the Sthula deha, the gross form.  Since thoughts/desires/wishes borne out of the mind, are indicative of Anava mala, renouncing of thoughts would abrogate the Anava mala.

One who has renounced thoughts (Anava mala) and is dispassionate towards sense-objects (Mayiya mala) while keeping himself detached from the fruits of actions (Karmika mala) is said to be a Yogaruda (6.4).  It may be noted that once an individual is relieved of the Paasas/malas, the Maya and other five screens get removed. Such is the state of SuddhaVidya Pramaata.  This is the first state with a pure tattva, the lowest Suddha Vidya tattva, being activated.

SuddhaVidya/Mantra Pramaata characteristics:

SuddhaVidya Pramaata is a Yogaruda who has risen beyond duals and self-controlled (6.7), tamed the senses (6.8) and has equinimity with others (6.9).  Such a Yogi, sees the Self by the Self and satisfied in his own Self (6.20).  He perceives the entire creation in himself and himself in the entire creation (6.29) sarvatra samam pasyati (6.32).

But, this state of SuddhaVidya/Mantra Pramaata is unstable.  Even a slightest perturbation by anyone of the subdued asuddha tattvas (impure states), would lower the state of this Pramaata.  This is the reason why Sri Krishna uses strong words like all, thorough and complete,  when He talks about making the mind inward, in the slokas 6.24 and 25.  Thorough abandoning  of desires, complete restraining of senses from all possible quarters; let him withdraw the mind slowly with firm intellect; while the mind established in Self; without any other thoughts. Thus, in order to have a sustained Yogic state, it is not enough if the control of the mind is mild or moderate; it should be total, in the respects mentioned as above.

The next two questions of Arjuna (6.33,34) regarding control of the mind at this juncture, seem to seek a solution for such Yogarudas who falter from their higher state of meditation. Lord Krishna tells Arjuna that it is extremely difficult to control the mind; however, it could still be restrained with pertinacious practice and apathy. The plight of such Yoga-bhrashtas is that, they would be born in spiritually oriented families of best lineage, conducive for pursuing one’s Yoga practices to ultimately attains Moksha (6.40-45).

SuddhaVidya Pramaata would reach the next state, Mantreswara Pramaata with sustained sadhana. Once the Iswara tattva is triggered, the rest of the higher states are automatically attained.

The Pramaatas/perceivers bound with three, two and one malas, respectively Sakala, Pralayaakala and Vijnanakala correspond to the three states in which one is attached to the gross/sthula, subtle/sukshma and Kaarana deha. The higher the state, the higher the subtlety.

What we have seen so far, is the hidden taattvic philosophy in the Bhagavadgita, interpreted from the Pramaata point of view. We mainly focussed on the practices recommended to the liberation-aspirants, namely the Pasus - Sakalakala, Pralayaakala and Vijnanakala described in the chapters 2-7.

Liberation is not something that is available somewhere. It is the realisation of the Supreme consciousness/Paramatma, hidden/latent within ourselves, covered by several layers of dirt and tied with the Paasas.  With strict adherence to the practices/sadhana ordained by our seers, one can attain liberation, in this very birth itself. 

Praying to Amma, manifested in the form of tattvas,

श्रीमात्रेनमः