From Shiva to Jiva: Part 4

From Prakriti to the Five Elements

In the earlier parts we saw how the limitless Consciousness, referred to as Shiva, appears as the individual experiencer through the limiting power of Maya.

Through Maya arise various tattvas that introduce limitation, individuality, and the sense of “I”. In this way the jiva — the individual soul — emerges.

But the jiva cannot experience by itself. Experience requires three things:

• a body through which experience occurs
• senses and mind through which perception happens
• a world that can be experienced

For this reason the process of manifestation continues further. From the field of Maya emerges Prakriti, the primordial matrix from which the material universe unfolds.

Prakriti and the Three Gunas

Prakriti is not yet the physical world. It is a subtle state of nature in which three fundamental forces remain in equilibrium. These three forces are known as the three gunas:

1. Sattva – the principle of clarity, illumination, and harmony
2. Rajas – the principle of activity, movement, and transformation
3. Tamas – the principle of inertia, density, and obscuration

When these three remain in perfect balance, the universe remains unmanifest. Creation begins when this balance is disturbed.

Each guna then contributes differently to the unfolding of the universe.
— Sattva enables knowledge and perception.
— Rajas generates movement and activity.
— Tamas condenses into matter and form.

From the tamasic aspect of Prakriti emerge the subtle seeds of the physical universe. These are called the tanmatras.

The Emergence of the Subtle Elements (Tanmatras)

Before the physical elements appear, their subtle potentials arise first. These subtle principles are known as tanmatras, meaning “that-ness” or pure sensory potential.

They unfold in a gradual sequence.
First arises the potential of sound, which gives rise to Akasha (space).
From Akasha emerges the potential of touch, producing Vayu (air).
From Vayu arises the potential of form, producing Agni (fire).
From Agni arises the potential of taste, producing Apas (water).
From Apas arises the potential of smell, producing Prithvi (earth).

Thus the five elements emerge in the following order:
Akasha → Vayu → Agni → Apas → Prithvi
Each element retains the qualities of those that came before it.
Akasha carries the quality of sound.
Vayu carries sound and touch.
Agni carries sound, touch, and form.
Apas carries sound, touch, form, and taste.
Prithvi carries all five qualities — sound, touch, form, taste, and smell.

At this stage, however, the elements are still subtle. They have not yet formed the tangible physical world we perceive. For that, another important process must take place.

Why the Elements Must Combine

The five elements in their pure state cannot create the complex world we see around us.

If the elements remained separate and pure, the universe would consist of isolated fields of space, air, fire, water, and earth without interaction.

But the world we experience is not like that. Every object contains multiple elemental qualities. A stone, for example, has solidity (earth), moisture (water), heat (fire), internal movement (air), and space within its structure.

Similarly the human body contains:

• solid tissues
• fluids
• metabolic heat
• circulating air and movement
• spaces and cavities

This is possible only because the elements do not remain separate. They combine with each other. This intermixing of the elements is called Panchikarana.

The Stage Set for Panchikarana

Panchikarana is the process through which the five subtle elements combine to form the gross physical elements.

Through this mixing:

• the physical universe becomes possible
• bodies are formed
• the senses obtain material instruments
• the jiva gains a field of experience

Only after this stage can the individual soul inhabit a body and interact with the world.

In the next part we will see how Panchikarana mixes the five elements, creating the physical universe and the human body that becomes the dwelling place of the jiva.