THE CONCEPT OF MANTRAS - I

vAgarthAviva saMpRktau vAgartha pratipattaye |

jagadaH pitarau vande pArvatIparameshvarau ||

Thus begins kAlidAsa his raghuvamshamahAkAvya !  Here the great poet addresses the divine couple, the divyadaMpati as ‘jagadaH pitarau’ – as the parents of this universe.  He describes their state as being inseparable.  And as inseparable as the word and its meaning.  By drawing a comparison to the word and its meaning, kAlidAsa puts in a nutshell, the concept of creation.

In the vedic / tAntrik tradition of bhArat, the universe is said to have originated from nAda or pure sound. To understand mantras, it is necessary that we understand how this nAda is the cause of all creations and the place of origin of nAda in the human microcosm.

What is brahman? “bRhatvAt bRhmaNatvAt brahmetyabhidhIyate” meaning “due to its extensiveness and ability to expand it is known as brahma”. However, there is no expansion without contraction. It therefore follows that there is contraction also inherent. Therefore this vibration due to expansion and contraction leads to nAda which is brahman. In the human body nAda resides in the “anAhata cakra” in the hRdaya. This cakra is so called because the nAda originates without the coming together of two objects. It is common knowledge that striking one object against another produces noise. But in the anAhata cakra the nAda is produced without the striking of objects. Since no striking of objects is involved, the nAda so produced is eternal. Hence this eternal nAda is a shakti amsha. This pure, subtle sound or nAda without any form is known in tantric (shrIvidyA) parlance as “parA” and the nAda with form or rUpa is known as “pashyantI”. Further transformation (pariNAma) of this nAda is known as “MadhyamA” which further developes into “vaikharI” or audible sound. This transformation of the nAda brahman from parA vAk to vaikharI in four stages represents the transformation of sound in its purest form (parA) which is not audible and that which can be realized only by meditation by the practitioner (sAdhaka), to that which is audible and can be heard by every one (vaikharI).

This nAda brahma or parAshakti is described in the LalitA sahasranAma in the following verse:

ParA pratyakcitI rUpA pashyantI paradevatA |
madhyamA vaikharI rUpA bakta mAnasa hamsikA ||

Now, having discussed about the origin of nAda or pure subtle sound and its pariNAma or transformation from 'parA vAk' state or pure inaudible subtle nAda to 'vaikharI' or audible sound, the next logical question that arises is "Why Sanskrit for the mantras ?"

The nAda brahman which is all pervasive and which is the root cause for all creation, occurs as primal impulse in the human being in the mulAdhAra cakra as parA nAda. This parA nAda is considered as the origin of the 51 letters or varNa-s of sanskrit from 'a'kAra to 'ksha' kAra and therefore considered to originate from the parabrahman.

These 51 letters of sanskrit are therefore known as "akshara" or indestructible or imperishable as they are verily the expressions of the divine impulse. Each letter or varNa in itself is considered as the nAda brahman and hence they are known as mAtRkA akShara-s. mAtRkA here means originator, the mother. All mantras emerge from these mAtRkA akShara-s.

 
This is the reason why sanskrit is considered to be the mother of all languages.

The uniqueness of these mAtRkA akShara-s and therefore sanskrit is that these letters are completely phonetic; the name of each letter is the sound that it represents and has a distinct form. And therefore it follows that the sound represented by a combination of these letters or their units has a definite name and its visual form can be realised by repeatedly chanting the mantra.

Here, it would be prudent to know the definition of "mantra"                                    

mananAt tattva roopasya devasyAmitatejasaH
trAyate sarvabhayat tasmAnmantra itIritaH 

By meditating on the abundantly luminous true form of the mantra devatA, it protects from all fears. Therefore it is called as mantra. 

The word mantra is derived from the roots "man" to meditate and "trAi" to protect. Personification of the mantra devatA and experiencing the devatA chaitanya there is the aim of reciting the mantra. 

It should be understood that a particular mantra was conceived by a particular RShi who is called as mantra draShTA, i.e. who has visualised the deity or devatA corresponding to the mantra and who has realised that the chanting of certain combination of certain syllables will enable the devotee to visualise the devatA.

The chanting of mantras is also accordingly categorized as mAnasika, upAmshu & vAchika. mAnasika means chanting within oneself in the mind. upAmshu is the chanting where only the lips move but not audible. vAchika is the way of chanting which is audible to everyone. For obvious reasons, with due regard to this categorization, mAnasika form of chanting is the best, upAmshu is middling and vAchika not recommended.

Now coming to the scientific aspect of chanting, we know high frequency sound can even shatter an object, say a glass bowl. This much I think has been scientifically proved. It is not therefore difficult to associate and attribute frequency to the above three forms of chanting namely mAnasa, upAmshu and vAchika. These represent different frequencies.

Mantras are combination of syllables called as mAtrkAkShara-s which are fifty one in number. The RShi or Seer (mantra draShTA) of the mantra who has visualized the svarUpa (Visual form) of the devatA which is a form of energy with a particular frequency, has also visualized the combination of the syllables forming the mantra which corresponds to the frequency of that devatA. By chanting the mantra, it is possible to acquire unison with the mantra devatA i.e. it is possible to realize the devatA. Conversely, the mantras are spiritual formulas for acquiring the chaitanya (energy) of the devatA.

Since everything is experience based, any description or explantion will have its own limitations in conveying the exact purport. It is like understanding “If you touch fire, it will burn” which is purely theoretical knowledge! Touching fire and experiencing the heat alone is experiential knowledge.

We will see about the different types of mantras i.e their genders their use etc in the next part.

IS DIKSHA A LICENCE FOR LICENTIOUSNESS?

“Kaulo dharmaH parama gahanaH yoginAmapyagamyaH”

“कौलो धर्मः परमगहनः योगिनामप्यगम्यः”

“The kaula dharma is a dense forest which is inaccessible to even yogis”

So say the tantric texts about practice of kaula. And rightly so. The tantrik texts are replete with warnings about the fate that will befall a practitioner if he errs. They further caution that the great hell called “raurava” awaits the upAsaka in each and every step he takes for, if he errs, then he falls into this hell (rauravam ca pade pade).

It is not very difficult to understand the reason behind these warning messages that abound the texts. Like moths that get attracted to fire, people easily get attracted to this path because of the panchamakAra-s famously known as 5 Ms. Today the internet is awash with spurious material which misguide people. Mere typing of the word “tantra” in the search engines leads to spurious pornographic websites. Today tantra is synonymous with sex and has come to be identified with all kinds of sexual fantasies that easily entrap innocent seekers. “panchama”, the 5th M today is the star attraction and the so called gurus use this to lure gullible shiShya-s. the kaulamArga by its own inherent “tiraskaraNa shakti” or the power of obscuring does not allow all and sundry to understand the true import of this great path. The shAstra-s prescribe many rules and regulations. They also lay down the “adhikAra” or entitlement to the dravya-s and partaking of the makAra-s including the 5th called panchama is governed by many rules. Transgressing these rules will not only endanger the lives of the practitioner but lead to hell. According as the practitioner is in the “Arambha”, “madhyama” or “uttara” bhUmikA i.e. in the initial stage, middle or in the highest stage, the adhikAra or entitlement to panchama becomes either one among the many parts of the yajJa or the central part or becomes the yajJa itself. This can be understood only by the vigorous practice of the shAstra and by the grace of one’s guru.

“shaiva vaiShNava daurgArka gANapatyAdikaiH kramAt
Mantrairvishuddha cittasya kaulajJAnam prakAshate”

(शैव वैष्णव दौर्गार्क गाणपत्यादिकैः क्रमात् |

मन्त्रैर्विशुद्धचित्तस्य कौलज्ञानं प्रकाशते ||)

“knowledge of kaula is revealed to the mind that is totally purified with mantra-s of shaiva, vaiShNava, daurga, arka darshana-s in their order”

Though the rules regarding panchama are not meant for any academic discussions or arguments, keeping in view the grave threat from pseudo-gurus and pseudo practitioners of this path there is an urgent need to outline these and caution the aspirant against the pitfalls.

One must understand that the panchamavidhi is founded on the principle of shiva-shakti and has the pati-patni dharma as the basis. It must therefore be understood that being a dIkShita does not automatically make an upAsaka entitled to sex outside marriage or promiscuity. Tantrik texts define pancama as of three types. dUtIyAga/shAmbhavIyAga which is ordained for those in the exalted state of sadAshiva alone where the upAsaka has transcended all human limitations and body consciousness. The second type if for those in the madhyama stage where pancama with one’s wife is performed after completion of pUjA. The third type is purely mAnasika (bhAva) with one’s wife.

“tridhA tu pancamaM proktaM dUtIyAgastadAdimaH
eSha prakAro deveshi yogirAjaikagocaraH"

(त्रिधा तु पञ्चमं प्रोक्तं दूतीयागस्तदादिमः 

एष  प्रकारो देवेशि योगिराजैकगोचरः)

dvitIyaM tu samarcAnte dUtI pUjyA yathAvidhi” (द्वितीयं तु समर्चान्ते दूती पूज्या यथाविधि)

“dvitIyaM tu bhavet devi svayoShitsu sureshvari” (द्वितीयं तु भवेत् देवि स्वयोषित्सु सुरेश्वरि)

about the third type,

“saMpUjayitvA pUjAnte bhogapAtraM nivedya ca
manasA tAM samAgacchan devatAyai nivedayet”

(संपूजयित्वा पूजान्ते भोगपात्रं निवेद्य च 

मनसा  तां समागच्छन्  देवतायै निवेदयेत् )

It must be understood that tantra-s unequivocally decry sex outside marriage as a sin. Statements like “pashu shAstrANi sarvANi varjayet paradAravat”  (पशुशास्त्राणि सर्वाणि वर्जयेत् परदारवत् ) are commonly used to compare certain sinful acts with sex outside marriage saying such sinful acts are fit to be rejected like a paradAra (another’s wife). Similarly, while commenting about prohibited acts, tantra-s mention sex with another’s wife as a grave sin which leads to hell -

“paradAraratAnAM ca zivazAstrasya dUSiNAm…..” (परदाररतानां च शिवशास्त्रस्य दूषिणां ) etc

Further words like “parayoShit” “parashakti” etc in connection with pancamavidhi refer only to certain devatA-s and yakShiNI-s. This can be understood from statements like “yakShiNI pramukhAH parAH” (यक्षिणी प्रमुखाः पराः ) etc..

It is therefore clear that sex outside marriage is NOT PROVIDED FOR in tantra and pancama is regulated according to the status of the upAsaka.

dIkShA therefore is not a license for licentiousness and people should not get carried away by spurious materials or by fake gurus.

THE CONCEPT OF VARNA SYSTEM

Today the Indian society is mainly divided on the lines of Brahmins and Non Brahmins. It is not very difficult to understand that such a division of the society is not provided for either in the dharma shAstra-s or the vedas. This man-made division is the height of absurdity considering the fact that vedas do not sanction such a division as the kShatriya-s & vaishya-s are considered to be equal to the Brahmins insofar as the study of veda-s and vedic practices are concerned. Just like brAhman the kShatriya & vaishya are also entitled to upanayana samskAra and gAyatri as is evident from different gRhyasUtra-s for eg, Apastamba says :

“ गर्भाष्टमेषु ब्राह्मणं, गर्भैकादशेषु राजन्यं, गर्भाद्वादशेषु वैश्यम्।। (आपस्तम्बः)” in the eighth year from conception i.e. the 7th year from birth, the brAhman should be intitiated into gAyatri. Similarly, in the 10th year from birth for kShatriya and 11th year for vaishya

brAhmaNaH kShatriyo vaishyaH trayo varNAH dvijAdayaH
saMskRtAshcAnyathA shUdrAH evaM vedavido viduH
tasmAdayaM suto me.adyaH shUdravat vartate shishuH
upanItaH kriyArhaH syAt iti vedeShu nirNayaH
rAjJAmekAdashe varShe sadopanayanaM smRtaM
aShTame brAhmaNAnAM ca vaishyAnAM dvAdashe kila (devI bhAgavata 7-7)

“The three varNa-s of brAhmaNa, kShatriya and vaishya are dvija (twice born) only if they undergo the upanayana saMskAra otherwise they are indeed considered to be shUdra in the absence of saMskAra” 

How then did the kShatriya-s & vaishya-s came to be grouped as “non-brahmins” ? Grouping of certain varNa-s as non-brahmins is therefore unwarranted and uncalled for. It must also be understood that the words ‘varNa’ & ‘jAti’ stand for entirely different concepts and the word varNa cannot by any stretch of imagination be used to mean a particular caste or jAti. It is therefore worthwhile to understand the true concept of varNa.

The entire creation is in the form of three energies namely “brahma” (ब्रह्म) , “kShatra” (क्षत्र) & “visha” (विश). For transactional purposes i.e. lokanirvAha in connection with religious rites pertaining to both daiva (दैव) & mAnuSha (मानुष) the created beings became four fold, into the four varNa-s. It must be understood that the varNa-s are not unique to human creation alone but obtains even in the created divine beings. It is therefore amply clear that the classification into the four varNa-s of the created beings does not actually make a particular varNa superior or inferior to the other varNa-s. Otherwise it would tantamount to attributing superiority or inferiority to the divine beings too.

In all the sacrificial rites of the veda-s, the first offering is given to prajApati, indra, agni & soma. the first ablutions are प्रजापतये स्वाहा | इन्द्राय स्वाहा | अग्नये स्वाहा | सोमाय स्वाहा | offered to prajApati, indra, agni & soma and only thereafter the other devata-s are offered havirbhAga. Here prajApati is defined as brAhman, indra as kShatriya, agni as brAhmana and soma as the king of the brAhmaNa-s here. So Obviously, all are treated with due respects without any deva being treated as superior or inferior. “सोमोस्माकं ब्राह्मणानां राजेत्याह |” “ब्रह्म ह्यग्निः |” “क्षत्रमिन्द्रः|” are but a few of the countless reference to the varNa classification of the divinities in the veda-s.

Further, a prayer to agni in the beginning of yAga goes thus :

“रुचं नो धेहि ब्राह्मणेषु रुचं राजसु नस्कृधि | रुचं विश्येषु शूद्रेषु मयि धेहि रुचा रुचं |” 

“rucaM no dhehi brAhmaNeShu rucaM rAjasu naskRdhi | rucaM vishyeShu shUdreShu mayi dhehi rucA rucaM |”
(YV. Mula samhita K.5. P.7 A.6. - 3 and 4)

which is a prayer to the agni to “bestow upon us the radiance of the brAhmaNa-s, kShatriya-s, vaishya-s & shUdra-s”. Had the kShatriya or vaishya or shUdra been inferior to the brAhmaNa-s, would anyone pray for the energies of these varNa-s?

It must be understood that the varNa classification exists among the devas, the gems, the nine planets, in the animals and even in the letters of sanskrit. “vaiDUrya” (cat’s eye) a particular gem is classified as brAhmaNa, kshatriya, vaishya & shUdra based on its variation in color. Among the nine planets, the sun is kShatriya, but shani, the son of sun is a shUdra. Similarly, budha is classified as a vaishya. But budha is stated to be the son born to chandra & tArA. guru & shukra are stated to be brAhmaNa-s. Now which of the nine planets is superior or inferior ? The soil of the earth is also subject to these varNa classification. By mixing different varNa-s of soil, fertility that is lost can be restored. The soil that has lost its fertility, though called by its original name, can never have the original characteristics unless mixed with fresh fertile soil. In the creation of humans also, the varnas are subject to changes arising out of various reasons. Manu smRti says a brAhmaNa can become a vaishya in three days if he resorts to selling milk. By indulging in trade, a brAhmaNa will become a vaishya. Similarly a shUdra can become a brAhmaNa by reciting gAyatri. There are umpteen instances of the so called shUdra-s attaining brAhman-hood. Hence, the varNa-s were never created or conceived as water tight compartments. The difference in the varNa-s was actually meant for evolution of mankind by improving the divine powers of “brahma” “kShatra” & “viT” energies through penance and religious practices as enjoined in the veda-s and definitely not for creating inequality or complexes and animosity in the minds of people. By the increase of divine power, the self and the society as a whole and the nation can attain comfort and happiness.

WHAT IS A RELIGION ?

A dictionary defines the word “Religion” as “An institution to express belief in a divine power”. In that case, any institution which expresses belief in divine power will qualify to be called as a religion and those institutions which profess atheism will automatically get excluded from the purview of Religion. In such a scenario, atheistic institutions like Jainism and Buddhism will not qualify to be called as Religions. But world over, Buddhism and Jainism are addressed as Religions !

What then should be the basic principles of institutions which qualify them to be called as a Religion ? What then are the essential features which ensure eternality of a Religion?

There seven basic principles which should be adhered to by any institution to be called as a Religion. They are :

1. Irrespective of the number of people practicing the religion, be it in lakhs or crores each and every individual practicing a religion should be clearly aware of the principles that govern his / her religion.

2. The religion should have in it, uniform daily religious rites / rituals that can be practiced by all the followers of that religion. The entitlement to these rituals should not be limited to a select group or caste within the religion but applicable to all.

3. Irrespective of gender, all should be well aware of all the religious practices. If not all, atleast the most important ones. They should not be in a position where they are influenced by another person and act in a mechanical manner.

4. A religion should not contain any rule or postulate, the observance / practicing of which will put others in jeopardy and destroy harmony, peace and cause hurt to the life and limbs of others.

5. A religion should not contain any provision which would prevent its followers from exercising their basic fundamental rights with regard to their spiritual / mundane life which is in tune with nature. No provision of a religion should infringe upon the rights of people irrespective of gender, to property, education / higher education, marriage, re-marriage or religious observances etc.

6. A religion should not have any component which insults or injures anyone’s feelings. No innocent person should be persecuted in the name of religion

7. A religion should not contain any provision which is impractical, against nature and contrary to the rules of creation and thereby impossible to be practiced and exists just on paper.

Any Religion which has the above seven principles inherent in it will prosper and will exist eternally. Our bhAratIya vedamata or the vedic religion or sanAtana dharma of this great country had all the above seven priniciples to start with. Does this religion conform to the above principles today? If not what ails our Religion? 

THE CONCEPT OF BRAHMACARYA – ITS TRUE MEANING, NATURE & IMPLICATION

Brahmacarya as the name signifies, relates to brahman. The word ‘brahma’ derives its meaning from the root bRhmi “bRhmi dhAtvarthagocaraM vastu”  (बृह्मि धात्वर्थगोचरं वस्तु) .  The more famous term “brhatvAt bRhmaNatvAcca brahma ityucyate budhaiH” (बृहत्वात् बृह्मणत्वाच्च बृह्म इत्युच्यते बुधैः) neatly explains brahma - Meaning, “In view of its vastness of size or extent and in view of its expansiveness, it is called as brahman by the wise”.  The brahman is so called because of its inherent ability to expand.  This has already been explained elsewhere in this group.  It will thus be known that brahman is nothing but the form of supra-conscious shakti (paracit shakti) that is the cause of this creation.  viewed in this context, the real meaning of the word “brahmacarya” would be the religious anuShThAna-s or practices related to shiva-shakti or the experience of brahman in the turIya state or more appropriately, the anusaMdhAna of shiva-shakti.

Besides the above, the vedas are also collectively known as brahma.  This can be inferred from the words of shiva in bRhannIlatantra –

ekovedaH caturdhAbhUt yajussAma RgAdayaH |

vedo brahmeti sAkShAdvai jAneham naganandinI ||

It is thus very clear from the above that the vedas were one and later branched out into four as Rgveda, yajurveda, sAmaveda & atharvaNaveda later.  The fact that the word brahma refers to the vedas and vice-versa can be inferred from innumerable mantras of the vedas

“yena devA apunata| tena divyena brahmaNA | idaM brahma punImahe|” (Y.V)

“mahimAnamagnervihitasya brahmaNA” (A.V. 18-4-8)

“gAtrANi te brahmaNA kalpayAmi” (A.V. 18-4-52)

The above verses are but a few examples which reveal that brahma is the name for vedas.  And hence, veda- adhyayana or learning of the vedas is called “brahmacarya”.  Since control of the senses is laid down as a condition for the learning of the vedas, what is popularly known as “CELIBACY” in english has now come to be termed as brahmacarya and the true import of the word “brahmacarya” and its true meaning has been completely obscured.  Today people simply know brahmacarya as abstinence or celibacy !

One should know that true brahmacarya is actually being in marital life.  In the grihasthAshrama, the couple involving in conjugal bliss after being totally devoted to each other is known as brahmacarya.

  

Says yAjJavalkya in his smRti on the time favourable for conception

ShoDashartunishA strINAM tasmin yugmAsu saMvishet |

brahmacAryeva parvANyAdyAshcatasrashca varjayet ||

“ Of the first sixteen nights from the onset of periods in woman, intercourse should be had with them in the even nights avoiding parva-s (amAvAsya & other parva like saMkrAnti) and the first four nights.  By doing so, he will verily be a brahmacAri”

While commenting on the above verse, vijJAneshvara observes that the fruit of brahmacarya is attaining of brahmaloka.  Hence, the observance of brahmacarya by couple in their marital life is not a bar for intercourse with the wife had with the purpose of obtaining progeny :-

“…….. yatra brahmacaryaM coditaM tatra gacchatopi na brahmacaryaskhalanadoShaH….”

It is therefore amply clear from the above that brahmacarya has nothing to do with abstinence or celibacy and the union of the husband with his wife is indeed what is known as brahmacarya as it is aimed at begetting progeny.   It is in this context that lord Krishna though a much married man, is a nityabrahmacArI and not as sought to be conveyed / confused by the sanyAsimata-s

The Concept of 36 tattva-s and tattvashodhana - Part VII

As I said earlier, the universe with all its sentient and insentient (cetana & acetana) beings is composed of tattva-s or basic elements. Just as the basic elements of a building on its demolition is segregated separately into brick, wood iron etc etc, so also at the time of pralaya this universe is deconstructed back into these basic elements and are re-absorbed in the Brahman without perishing and again come forth during the next cycle of creation. It is also evident from the previous posts that in essence the manifested beings are nothing but a transformation of the pancabhUta-s. So this human body is also made up of those 36 tattva-s. This body is in itself composed of 3 bodies one within the other. They are called as the gross body or sthUlasharIra, subtle body or the sUkShmasharIra and causal body or kAraNasharIra.

The kAraNasharIra is made up of the first five tattva-s of shiva, shakti, sadAshiva, Ishvara & shuddhavidyA. The sUkShmasharIra is made up of the next 7 tattva-s namesly mAyA, vidyA, kalA, rAga, kAla, niyati & puruSha. The sthUlasharIra is made up of the remaining 24 tattva-s viz prakRti, ahaMkAra, buddhi, mana, tvak, cakShu shrotra, jihvA, ghrANa, vAk, pANi, pAda, pAyu, upastha, shabda, sparsha, rUpa, rasa, gandha, AkAsha, vAyu, vahni, salila & pRthivi as detailed above.

The above 36 tattva-s when in their appropriate measures & qualities constitute the three bodies of kAraNa, sUkShma & sthUla, there is homeostasis of the three bodies. However when there is fault in the AhAra-vihAra i.e. due to external factors like food and activities or prajJAparAdha doSha or conscientious transgression due to manodoSha etc, an imbalance is created in the functioning of the 3 bodies in sync. Then the need for restoration of the homeostasis arises. This homeostasis is achieved by what is called as “tattvashodhana” or purification of the tattva-s. 

The basic concept of Ayurveda which attributes any disease of the mind or the body to the imbalance in the 3 humors is also indicative of this concept and in a grosser sense, Ayurvedic treatment is also in a way, tattvashodhana or purification of the tattva-s only:

“rogastu doShavaiShamyaM doShasAmyamarogatA”


Meaning, Disease is nothing but an imbalance of the three humors of the body namely vAta, pitta & kapha. In the balance (homeostasis) of these is the disease free existence.


“sharIramAdyaM khalu dharmasAdhanaM” says Ayurveda – the body is the first means of dharma. i.e. without this body the implementation of dharma is not possible. Hence, the need for maintaining perfect homeostasis with reference to the body & mind as well as the tattva-s and thereby the three bodies, cannot be over emphasised.


In today’s world, there is so much of transgression from nature which has become unavoidable. The aim of upAsanA being svasvrUpajJAna in the state of Ananda, it is essential that atleast during the course of one’s yajana, the upAsaka should achieve such a state of homeostasis. Only then is it possible to achieve the svarUpajJAna. Tattvashodhana is the means to it.

The Concept of 36 tattva-s and tattvashodhana - Part VI

The citta, ahaMkAra, buddhi & manas are called the four antaHkaraNa-s which govern the thought and actions of the being. And the organs that facilitate the governance of thought and action are called as jJAnendriya or bodhakaraNa or sense-organs which receive the inputs and karmendriya or organs of action which facilitate action. The inputs that are received by these organs are called as tanmAtra or subtle elements which represent the panchabhUta, the main elements. 

These tattva-s are five each in numbers. 

The jJAnendriya-s are 

1. tvak – skin
2. cakShu-eyes 
3. shrotra-ears 
4. jihvA-tongue
5. ghrANa-nose

The karmendriya-s are 

1. vAk- which facilitates speech
2. pANi-hands which helps to accept and give things
3. pAda- which helps to move
4. pAyu-which helps to excrete or expel faeces 
5. upastha- which facilitates Ananda. 

Further the subtle elements or tanmAtra and their corresponding main elements constitute the remaining ten tattva-s namely :

1. shabdatattva or sound corresponding to AkAshatattva or ether received/assimilated by the shrotratattva or ears 
2. sparshatattva or touch corresponding to vAyutattva or air received/assimilated by the tvaktattva or skin 
3. rUpatattva or form corresponding to vahnitattva or fire received/assimilated by the cakShustattva or eyes 
4. rasatattva or taste corresponding salilatattva or water received/assimilated by jihvAtattva or tongue 
5. gandhatattva or smell corresponding to pRthivitattva or earth received/assimilated by ghrANa tattva or nose.

The 36 tattva-s as described here in constitute what is called as ‘vishvaM’ or ‘jagat’. All the created beings in this universe is made up of these 36 tattva-s only.