Tattvas and Gunas

The Origin of the Universe

In the beginning was SHUNYAKASHA – “emptiness” or “the void”.

ShUnyAkAsha is more than “nothingness”, it is an immense potency of dormant energy in which

“everything” exists in a latent state of potentiality. Everything conceivable can be brought into
existence, just like text written, or pictures drawn, on an empty sheet of paper.

As creation began, the divine, all-encompassing consciousness took the form of the first and original
vibration manifesting as the sound “OM”.

Just like light, sound is vibration, energy. Light and sound are the forms that the Divine Self takes
in the Universe. OM is the reflection of the absolute reality. OM is “Adi Anadi” - without beginning
or end.

In the Vedas it is said:

NADA RUPA PARA BRAHMA – The form of the Supreme is sound.

The vibration of OM symbolises the manifestation of God in form. The silence between two OM-
sounds reveals the formless, divine principle.

OM embraces “all that exists” – past, present and future, all spheres of the Cosmos, the world and
its underlying reality, mind and matter, cause and effect, the path and the goal. The Mantra OM is
the “name of God”, the vibration of the Supreme, the all-encompassing Mantra. The essence of all
wisdom has its roots in this sound. In the triad A-U-M the divine energy (Shakti) is united in its
three elementary aspects as:

BRAHMA SHAKTI – the creative power that manifests the Universe

VISHNU SHAKTI – the preserving power that sustains the Cosmos

SHIVA SHAKTI – the liberating power that brings about transformation and renewal .

At the beginning of creation as the sound of OM divided the unity of ShUnyAkAsha, two powers
emerged from it:

PURUSHA – original consciousness

PRAKRITI – primordial nature

Prakriti is the eternal stream of divine energy and Purusha is the divine Self, the unchanging,
omnipresent and omniscient witness of all events and mutations of Prakriti. To ensure that nature
(Prakriti) would always maintain a connection to the divine (Purusha) the force of attraction
developed as an aspect of Prakriti.

The desire for union and the striving for expansion are “natural”; they are intrinsic impulses of
nature. Why does the seed that was planted in the lap of the earth sprout? Because the impetus for
growth and duplication lies in its nature - uniting, unfolding, growing, multiplying, protecting,
preserving and nourishing; put concisely, “loving” is the fundamental characteristic of Prakriti.
Love contains the impulse for development and expansion, and this love is part of the Divine Being.

In a progressive sequence the three GUNAS (essential qualities) and the five TATTVAS
(elementary principles) emanated from Prakriti. These form the basis of all manifestations, of all
subtle and gross forms.

The five Tattvas are:

PRITHVĪ – Earth
APAS – Water
TEJAS – Fire
VAYU – Air
AKASHA – Space

However, without some impetus the Tattvas cannot unite. For that they require the participation of
the Gunas, which are characterised by the following qualities.

Gunas: 

RAJAS – activity, movement, restlessness, passion

TAMAS – rigidity, laziness, darkness, ignorance
SATTVA – harmony, light, purity, knowledge

Tattvas and Gunas are the primordial forces that have an effect on both the physical and astral
planes. They influence all forms of life physically, psychically and spiritually from the beginning of
their earthly existence to their end. Through the multi-layered combinations of these basic powers
the human body, with its highly complex organ, nerve and brain functions, comes into existence
and the psyche and mind are formed.

The diverse interactions between the five gross Tattvas, which form the physical body, are known
as Prakritis (natural forces). There are twenty-five Prakritis that influence and regulate the systems
of the body.

The Tattvas that are flowing aimlessly around in space are independent forces without visible
effect. It is not until several of these primordial, undirected forces are concentrated at one point
that something qualitatively new is produced. However, first an assembly point must be formed so
the energy can be focused and assimilated. The most highly developed and most powerful centre on
earth is the human. So just as bees collect around the queen bee, all forces and Tattvas follow when
the Atma enters the embryo. In order for a human form to be constructed the orderly combination
of an immense number of effects is necessary. In the same way, but at a lower intensity, animal and
plant life come into being.

The Cosmic forces are collected within the human body at certain central points, the CHAKRAS.
These function like powerful power stations. They draw in cosmic energy, transform, store and
distribute it, and then radiate it out into the Cosmos again.

The Tattvas that combined to form the body as a dwelling for the soul again detach from one
another at death and return to the Cosmos. The soul then continues to wander, waiting to produce
a new form again under suitable conditions. This cycle is known as CHORASI KA CHAKRA ,
“The Wheel of Rebirth and Death”.

According to Indian philosophy there are 8.4 million types of living beings that are divided into
three categories: NABHA CHARA, THALA CHARA and JALA CHARA – living beings that exist
in the air, those that live on or under the earth and those that live in the water. They are further
divided into four different classifications according to their method of birth in these three earthly
spheres:

JARAYUJA – in the womb (humans and mammals)

ANDAJA – in an egg that is hatched (birds, reptiles, fish, etc.)
SVEDAJA – through division (lower forms of life, bacteria, etc.)
UDBHIJJA – through seed (vegetation)

Each of these groups has certain aptitudes and abilities called KALA in Sanskrit. Plants possess one
KalA, lower life forms two, egg-laying animals three, and mammals and humans four. While plants
and animals remain at the level of their genesis, humans can develop up to sixteen KalA through
exercises, concentration and following the principles of Yoga. They can acquire twelve supernatural
powers in addition to their four natural aptitudes.

Therefore, the attainment of a human birth is the greatest stroke of luck for the soul. To enable
this, with God’s grace, innumerable Cosmic powers act in combination; and this joining is
comparable to a great fire. Qualitatively the souls of all beings are the same: they are differentiated
only in the degree of their development. A small candle flame is “fire”, but when several flames are
combined a brighter light, a stronger power, results. A human lives more intensively and more
consciously than an animal, and is distinguished from all other life forms through the gift of the
intellect (BUDDHI).

Without faltering the wheel of rebirth keeps turning, and the soul wanders through the circle of
existence driven by God’s plan and KARMAS (actions) . Human life offers the only possibility of
ending this cycle. The cyclic laws of nature also bind humans, but with the help of the intellect they
are capable of exploring the world, themselves and also the supernatural powers. Only humans are
capable of understanding “What is God”. Only humans can realise God. That is why it is possible
for them to emerge from the cycle of rebirth and, as a consequence, also help others to do so.

The practice of Yoga supports and accelerates the development of humans as it imparts to them
knowledge of the true dimension of earthly life, its purpose and potential.
The evolution of consciousness attains fulfilment in the divine state of SAMADHI where Knower,
Knowledge and the Object of Knowledge become one. Since the beginning of its existence the
individual self has sought to gain knowledge about “the Self”. While in SamAdhi the self recognises
that it and the one sought for are one and the same – therefore also “the Knower” and “the object
of knowledge” are the same – and so begins the blissful experience of unity, displacing the wrongly
cherished illusion of duality.

This supreme knowledge is transmitted to us through two spiritual Tattvas, ANUPADA TATTVA
and ADI TATTVA . Anupada Tattva (also called Guru Tattva) is the universal, divine principle
that leads the creation from “darkness into light” – from unconscious existence to conscious
existence. Adi Tattva is the divine Self, ATMA . Therefore it is also called ATMA TATTVA or
ATMA GYANA .

Self-Realised Yoga Masters are known as BRAHMANISHTA SHROTRIA, the knowers of

Brahman, and TATTVA DARSHI, the knowers of the Tattvas. Their knowledge and experiences
are unlimited; they transcend time, space and intellect. One who possesses self-knowledge and
knowledge of the Tattvas has acquired the highest knowledge realisable by a human – with this one
becomes the “knower of God” (BRAHMA GYANI) and the Self merges into the divine
consciousness and becomes one with God.

Srī MahAprabhujī wrote in one Bhajan:

Infinite is the experience of the Tattva Darshi Gurudev.

The blessed ones who have recognised this cross the ocean of ignorance.
I had searched everywhere – including heaven and hell –
And in all three worlds I found no-one comparable to the Sataguru.
The struggle of the Yogi to become free of passion, anger, attachment, greed and ego
Is more difficult than the battle waged on the battlefield.
 The Five Tattvas
The five densest of the tatvas, which we experience as qualities in the body and in all matter, are:
Earth, Water, Fire, Air and Ether. These are the same “elements” known to Hermetic science &
Chinese medicine.

These five earthly tattvas are qualities in our senses and in the world. These five tattvas engage
three types of behaviors or qualities, called “gunas”, that determine the altitude and attitude of
your life. 

Nobody can get rid of the five elements of which he is composed. All he/she can do is channel
his/her projections.

The first Tattva is Earth (Pritvi Tattva -- Greed):  Instead of being greedy to possess things, be
greedy to spread truth to all people, to possess a high caliber, and to become a great saint or a great
teacher.  The sense associated with the Pritvi Tattva is smell.  The Pritvi Tattva is the basic element
of earth, and is an expression of dullness, unawareness, attachment, and functions only from need
and instinct.  It mainly operates through our sense of smell.  The foundation of the physical
structure of the body – bones, skin, flesh, teeth & marrow – originate from this physical element of
earth. (First Chakra).

The second is Water (Apas Tattva – Lust):  Instead of being lustful to exploit another person or the
earth, we can choose to see not an object of exploitation, but a mother/father or sister/brother
image to be respected.  We maintain our dignity and respect for each other and the earth, and
change our attitude from exploitation to service. The sense associated with the Apas Tattva is taste.
The Apas Tattva  is a manifestation of the forces of both forcefulness and will,  and dullness and
attachment.  Gland secretions, blood, and semen originate for this element. (Second chakra) The
Apas Tattva manifest in the kidneys, sex glands & lymphatic system. 

The third is Fire (Agni Tattva – Anger): Instead of directing anger at others, be angry at your own
negativity and self-destructive behaviors.  The sense is sight. The Agni Tattva is the main motive
energy in the body and our personal power – digesting our food, producing blood and other fluids,
and sustaining the body.  It is responsible for nourishment and growth of the body.  (Also creating
prana thru food processing, it is associated with the third chakra.) The fire center (Agni) manifests
through the spleen, liver, pancreas, and adrenal glands.  Just as the heat of the sun make life
possible on Earth, the heat of the Angi Tattva sustains life in the body.

Fourth is Air (Aayu Tattva – Attachment): Instead of being attached to earthly possessions, be
attached to the whole universe! Be attached to the idea of a healthy, happy, holy life; and wanting
to not see people suffer. The sense is touch. The Vayu Tattva is the vital force or “prana” in the
body.  It produces the cells and precious seeds. It keeps all of the bodily organs active and healthy,
and circulates the blood and other fluids throughout the body. Though we cannot see Vayu, we feel
its touch. The main center of operation for the Vayu Tattva is the chest region which includes five
principal organs and glands: lungs, heart, thymus, cell producing glands and the subsidiaries.
(Fourth chakra)
Fifth is Ether (Akasha Tattva – Negative Ego or Pride):  Instead of being an egomaniac, identify
yourself with the Infinite. Have pride and gratitude that God made you a human.  The sense is
sound. Our personality is dependent on which of the five elements predominates in our nature.  If
the person has the Akasha Tattva (Ether) predominating, then he will be the happiest, most
carefree being in the world. Yet, the operations of the Akasha Tattva are not perceptible to our
sense organs. (It is associated with the fifth or throat chakra) The chief center of operation of the
Akasha Tattva is the throat – the space between the collar-bone and the nape of the neck. This is
the region which comprises the following principal glands: thyroid, parathyroid, salivary, and
tonsils.  The essential secretions of these glands help mold our minds and keep them nourished.

“Saints and sages have taught mankind that whatever elements are found in the constitution of the
Infinite Universe will also be found in the human body.  The Universe is the entire Cosmos; and we
are a microcosm of the entire Cosmos.  If we were to take a thimble full of sea water and examine it
closely, we would find by chemical qualitative analysis that the constituents of the sea water in the
thimble are identical to those of the vast ocean. Similarly, the constituents of our individual bodies
are identical to those of the Universe.  It would be a strange finding if some element were found
inside the human body which differed from the elements of the Universe. For there is one Creator
who has created this Creation, and all manifested things are born from the one source of all.”

 “For the spiritual person, it is not enough to just have a healthy body.  He/she realizes only too well
that this body is a vehicle, which will be left behind when reaching the final destination.

Similarly, we must transcend the center of the body over which these essences or tattvas rule, to
successfully relate our essence to the Essence of the Universe.  A seeker must not allow her/his
consciousness to remain rooted at the lower center of earth, water & fire. For it is only when he
raises his consciousness that he gets in tune with Divine Love (the heart center) and Universal
Intuition (the throat center).  And beyond even this, the true seeker must raise himself.  He must
merge totally with the Infinite.

It is not enough to simply relate our physical elements to the cosmic elements. That identification
can be a first step. But after that, we must learn a technical know-how by which we mentally and
spiritually tune into the Infinite Supreme Consciousness.  And that know-how is called yoga; the
science of union with the Higher Consciousness.  Through Kundalini Yoga, the yoga of awareness,
the yoga of the Aquarian Age, we can transcend our finite nature and merge with the Infinite.” 

The operations of a particular tattva comprise the entire body-system.  There are main centers as
well as subsidiary centers of operation.

Taken from the Aquarian Teacher 

There is a most beautiful story about the interplay of these cosmic elements.  There was a meek and
humble seeker who learned from every teacher he encountered.  His first five teachers were the five
Tattvas.

He first learned from Mother Earth.  Just as a child’s first teacher is his mother. Mother earth
taught the seeker.  She taught the lesson of forgiveness. For even though man heaps mountains of
waste and pollution on Mother Earth, she gives in return valuable minerals & food without which
man could not survive. He learned the lesson that for all the abuse, criticism and negativity the
seeker receives from the outside world, he should give the benefit of his spiritual essence, knowledge
of self, and loving forgiveness.

Water taught him to be cool and compassionate to others, and it taught him to wash clean and
purify all who come into contact with him.  Just as water is always flowing, the seeker should be
continuously flowing and progressive, never stagnant.

Fire was his third teacher.  Fire is bright. A seeker should burn with spiritual illumination to
cleanse the impurities within him.  Fire drives away cold and gives warmth and heat.  Just so, the
seeker should remove the people’s fear and dread of ignorance (as well as his own), and give them
comfort.

Wind taught him to be unattached.  He should constantly be on the move to reach as many mature
souls as possible. The wind is subtle, not perceptible to the eye. The seeker’s ways should be subtle,
not an open book for all to read. He should be a mystic, living in the depths of the spirit, no on the
surface of existence.

The sky, which is all-pervading, taught him to remain pure and unsullied, and it taught him
subtlety.  For ether is the most subtle of the five gross elements.  Similarly, the Self is also
subtle.  The clouds of the sky only appear to color it.  In reality it is forever blue. The dirt of this life
only appears to soil the spirit. In reality, the spirit can never be soiled by anything.

He became one of the greatest teachers because he consciously related his unconscious essences –
the powerful influence of his five elements – to these five corresponding teachers of the universe.
Panchamahabhutas and the Pancha Tattva – The 5 Elements Within by TheOasisWithin

The five elements are the cosmological foundation which makes up our bodies, the world, and the
entire universe. Without these elements, everything around us and within us will cease to exist.
These five elements are referred to as the panchamahabhutas in Ayurveda and the pancha tattva in
Yoga. They do not only make up the fundamental constituents of our bodies, but the subtle aspects
of our internal spiritual being as well. Thus, through the purification of these five elements, we are
able to balance ourselves physically, mentally, emotionally, and spiritually.

Sanskrit-to-English translation:

“Pancha” = Five

“Mahabhutas” or “Tattva” = Element or reality

What are these five elements?

These five elements are the fundamental building blocks that make up our ultimate reality.
Everything, living or non-living, are a physical combination and manifestation of these five
elements in the relative world. In addition, each element represents a state of matter (Solid, liquid,
gas, and space).

These five elements are:

Aakasha – Ether

Vayu – Air

Agni – Fire

Jala – Water

Prithvi – Earth

Based on their organic nature, each of these elements possess a certain relationship with each other.
These relationships and combinations of elements are what makes up nature as a whole. Some
elements conflict with one another while others complement each other in a synergistic relationship.

Through conscious awareness and a cultivated sensitivity to these five elements, we will be able to
learn how to maintain a healthy body and mind. If any of these elements are unbalanced and
impure, they may cause disease, sickness, and other unnatural disturbances within our bodies and
minds. Yoga and ayurveda can help us purify these elements within us when they fall out of
balance. In addition, yoga and ayurveda can help us unlock hidden capabilities and abilities within
each element.
 

Earth (Prithvi) 

This element is associated with our connection to Mother Earth and represents
the Muladhara (Root) Chakra. This element is also a representation of the framework which holds
our bodies together – Tendons, ligaments, bones, and muscles. Being able to tap into the Earth
element enables us to ground, center, and reconnect with the earth beneath us. Within
our asana practice, we are able to connect with the earth element by establishing and stabilizing our
foundation, the part of the pose which comes in contact with the ground below us. For example, in a
balancing posture such as Vrksasana (Tree pose), you press the four corners of the foot you are
balancing on into the floor to re-establish your foundation within this asana. The Earth
element helps build a firm base of support by cultivating calmness, equanimity, and stability within
our postures and also in our daily lives.

Water (Jala)

This element is associated with fluidity and flow and it represents the Svadhisthana(Sacral)
Chakra. This element is also a representation of the cardiovascular and lymphatic systems within
the superficial body. Such systems aids the transport of oxygenation and nutrients to all internal
organs within the body. Wellness and health is stabilized and maintained organically only when
liquid continues to flow within the cardiovascular and lymphatic systems. During
our asana practice, we may connect with the water element by creating a sense of flow by moving
the body fluidly from one pose to the next. This method of connective movement with the breath is
called Vinyasa. The element of water can be tapped into and expressed mindfully flowing fluidly
from oneasana to the next.

Fire (Agni)

The element of fire is the representation of internal warmth, will power, and volition. It is also the
element which is associated with the Manipura (Solar Plexus) chakra. Relatively, fire is hot, warm,
invigorating, and stimulating. Since fire is the transformational force which feeds our inner drive
and helps turn our intention into steadfast volition. Because of the heat it provides and it’s
association with the Solar Plexus, this element is what stimulates our appetite, digestive processes,
and metabolism. Is is also associated with the brain and nervous system. The element of fire is what
transforms food into energy, and our thoughts, feelings, and emotions into impulses. Within
our asana practice, we can tap into the element of fire through the activation of the bandhas – the
body locks within the energetic body in Hatha Yoga. By learning to control our bandhas, we will be
able to release and lock our energetic life force or prana at will. With the activation of
the bandhas during our asana practice and vinyasa flows, we will be able to cultivate internal heat
within the body.
Here is a short description of the bandhas in an anatomical sense:

Mulabandha – Contraction of perineum

Uddiyanabandha – Contraction of abdomen into the rib cage

Jalandharabandha – Slightly tucking the chin to the chest

Mahabandha – Combining all three of the above bandhas in practice

Air (Vayu)

The element of air is associated with the breath and it is a representation of the Anahata (Heart)
chakra. The breath is our basis and foundation within our yoga practice. The element of air is
essential because it is what carries prana or life force energy throughout our energetic bodies, the
relative world, and the universe. When it comes to our bodies, air controls our breathing processes,
it helps carry oxygenation to all our essential organs, and helps provide space and movement to our
internal biological functions. We can connect ourselves with the element of air in our asana practice
by being aware and mindful of our breath. Pranayama (the control of life force energy with the
breath) is another essential way we can connect ourselves with this element. Through the practice
of Pranayama breathing techniques, we are able to refine our quality of breathing.  The element of
air is what helps aid our journey within ourselves by creating a peace, quiet, calm, and stable mind.

Aakasha (Ether) 

This element is a representation of connecting with our intuitive sense of being, relating to
Vishuddha (Throat) chakra It is associated with sound, vibration, and consciousness and is
also described as light, spiritual and ethereal. It is also known as the space in which all matter in the
relative world exists. Connecting our inner selves with this element helps us realize that everything
within and around us is in constant change. The ethereal essence of being that comes with this
element enables us to accept, adapt, and flow with the rhythm of life. Within our yoga practice, we
enable ourselves to tap into the ether element by becoming mindful and aware of our current state
of being during an asana (posture). Balancing, purifying, and connecting with this element in our
practice helps maintain a sense of calm, peace, and tranquility within. We become conscious and
aware of how we feel and come to understand that the yogic sense of being transcends beyond what
happens on our mats.

By balancing the elements within our bodies in our yoga practice, we will be able to connect with
our inner selves, our environment, and the energetic vibrations of the universe.