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Principles Constitutive

Tattva - The twenty-four cosmic principles

1. Prakriti - Nature

Primordial Prakriti is the original form of matter, is the essence of unmanifested, undifferentiated potential of all that occurs. Prakriti or primordial matter is insentient, that is not conscious of its own, has no of subjectivity and objectivity is only alive for latent needs of the faculty of his consciousness of the Purusha.

Prakriti governs all movement takes place in the cosmos, provides the raw material from which worlds are formed thin and coarse and the human body. It carries with it the karma and samskaras (trends, measures), in other words, the memory of life experiences by which living creatures come into existence.

Prakriti contains dormant form in everything that occurs, it is material in that it is a tool to give the Purusha the chance to gain experience so they can master themselves and may come to understand its true nature.

In Ayurveda Prakriti is the basis of physical expression and individual character of a person. Each of us has a physical Prakriti determined by the structural characteristics of the body and a date by Prakriti mental qualities of mind and heart.

Prakriti is composed of three fundamental qualities of Sattva, Rajas and Tamas , respectively, the quality of light, energy and matter. To create an object requires three basic things:

• it takes an idea, Sattva;
• must have some form of energy, Rajas, and
• necessary to have the inert matter of shaping, Tamas.

The interaction of these three qualities of Prakriti has intelligence, life and ability to produce material forms. These three qualities of Prakriti is the source of all other Tattva.

2. Mahat - Cosmic Intelligence

beginning of creation we see the cosmic mind which contains in itself all the laws, principles, and that the event is to follow Dharma. The universe was born from a cosmic intelligence or meditation and then take an external form.

Mahat means literally "the Great" and refers to the great principles of truth underpinning of life. Mahat is the Divine Mind through which created space, time, light, sound, and the seeds of differentiation. Yet even Mahat, the Cosmic Intelligence, in its magnitude has no conscience but his work with the reflected light of Purusha, pure consciousness.

level individual Mahat becomes Buddhi, the faculty of discernment with which we can distinguish the true from false, right from what is unjust, the eternal from the transitory. Buddhi is the faculty that allows us to discover that the true nature of things is different from changing their appearances.

Ayurveda focuses on the development of the Buddha to become aware of how the mind and body and be able to use them correctly.

from Ayurvedic point of view the main cause of disease is the malfunctioning of the Buddha due to the influence of the ego that leads to misjudgments, false beliefs and wrong values, it is defined aparada Pragya, error intellect.

Harmonisation individual intelligence, Buddhi, intelligence with cosmic Mahat, is the main road and the basis of Vedic knowledge.

3. Ahamkara - Ego

The process of the event is to further divisions in which many different creatures and objects come into existence. Ahamkara literally means "making the ego, the ego rather than a reality in itself is a process, a series of thoughts that divide but not a real entity.

is a force of division is essential to the manifestation of the multiplicity of beings and things, is a stage of evolution, but it is not the fundamental truth or the true nature of creatures which instead is represented by the pure consciousness beyond any embodiment.

Through the power of the ego's basic matter (Prakriti) and the basic laws contained in the intelligence Cosmic (Mahat) take a specific form, the basic qualities of nature are diversified into three groups of five: five senses, five organs action, the five elements. These arise from

Ahamkara by Sattva, Rajas and Tamas, the three Gunas. If Buddhi is the intelligence that allows us to turn our gaze to the profound nature of things and interior, the ego which by its nature is directed outward, mind and creates the senses, the tools that allow the individual to operate.

Ayurveda places great emphasis on understanding the ego and the inevitable distortions created by his influence, a proper understanding of the ego causes the remains balanced and we believe our actions are aimed at universal good. Free from the domination of the ego to dissolve all the psychological disorders and even many physical illnesses.

4. Manas - Mind

The mind works to coordinate the action of the senses and organs of action, the role of Manas is like that of a control unit which collects all information from the senses and determines the type of activities across the bodies action. In addition to coordinating the sensory data coming from the outside, the mind creates subjective reactions we call emotions (or feelings) , thus relates the sensory data with ourselves.

Manas is formed by the qualities of Rajas and Sattva, the power of clarity, Sattva, working through the sense organs, Rajas, the power to act, working through the organs of action.

According to Samkhya the mind is not the true source of consciousness but it is something material being observed as an object.

Anything that is perceived by the senses is easily observable as an object, but it is also possible to observe the emotions and thoughts produced by the mind, which means that they too are outside of our true self that is only made of pure awareness.

5-9. Tanmatras - 5 potential sensory or subtle elements

From the interaction of Sattva, Rajas and Tamas, energies or qualities that underlie the origin of the mind take shape five sensory potentials that underlie the five senses:

Shabda - hearing - space
Sparsha - touch - air
Rupa - view - fire
Rasa - taste - water
Gandhi - smell - land

I Tanmatra are more subtle physical sensations arising from them and they are also the subtle forms of the five elements before their differentiation into coarse objects. These primordial energies are necessary to allow coordination of the sense organs with sense objects.

The perception of the various objects of the senses through sensory organs is possible because both the sense organs that objects composed of five elements of the senses, are produced by Tanmatra.

Tanmatra I create worlds manifest in the form of seed, they also create the causal world or ideal, the world of ideas prior to any material expression.

10-14. Jnanendriya Pancha - five sense organs

The sense organs allow the experience of the outside world, each corresponding to a sense of quality (Tanmatra) and an element

ear - organ of hearing - ether

skin - an organ of touch air
eye -
organ of sight - fire

language - organ of taste - water

nose - organ of smell - earth

The sense organs, also called bodies of knowledge, can only receive information, their expressive activity is done using the corresponding organs of action. It 's interesting to note that through the sense organs can assimilate Tanmatra as subtle elements, so they feed us at a subtle level.

It 's why there is the Vedic dictum: "what you see will become."

15-19. Pancha Karmendriya - 5 organs of action

The five organs of action correspond to the five senses and five elements.

mouth (expression) - Hearing - ether
hands (grasping) - Touch - air
feet (movement) - view - fire
organs urine - genital (issue) - taste - water
anus (elimination) - smell - land

The organs of action are physical structures that allow us to act in the world physical. The function of the body is to make certain actions possible to allow the mind to have experiences in the material world.

These potential actions are everywhere in nature and occur in many different ways, their physical expression in the human body is only one of these ways. The organs of action are expressive, their capacity is date from the sense organs. The organs of action are related to a greater extent with the five gross elements, and the sense organs are more to Tanmatra or subtle elements.

20-24. Pancha mahabhava - 5 elements

The five great elements, in order of event are:

ether air fire water earth.

represent the etheric form, gaseous, radiant, liquid and solid matter that constitutes the physical body and the outside world. The elements are principles that apply to everything that matters, but a their influence on the mind because they allow the emergence of different types of ideas.

Between the two extremes of the earth that its density does not allow any air movement and allowing complete freedom of movement, there are all the possible degrees of density of matter which produce the full range of experiences possible and the expression of all ideas.

The five elements are the domains of expression of different ideas:

ether manifests the idea of \u200b\u200bspace, communication and expression ;

air manifests the idea of \u200b\u200btime, change and provides the basis for thought;

fire manifests the idea of \u200b\u200blight, perception and movement;

water manifests the idea of \u200b\u200blife, and the liquidity flowing movement;

the ground reveals the idea of \u200b\u200bform, solidity and stability.

The elements are the necessary means to the expression of cosmic intelligence, from the point of view Ayurveda, everything that happens in creating a gross level always has a subtle aspect that permeates all of creation, and the five elements are not only the basis of gross form of things, but they also form the basis of their subtle or causal , is the idea of \u200b\u200bgoing to generate any background material object.

elements are present in all three aspects of the event: body, mind and soul.

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