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All philosophical systems generally categorize the reality in order to understand a complete picture of the macrocosm and microcosm. In 笔谤补迟测补产丑颈箩帽腻 philosophy the universe is the self manifested form of 笔补谤补尘补艣颈惫补. 笔补谤补尘补艣颈惫补 with his own powers of free will, knowledge and action creates the universe within himself. The manifestation is comprised of thirty six categories (Tattvas) from 艢颈惫补 to earth. A Tattva is a single and indivisible constituent of the diverse universe.^[1] Even though the Advaita Ved膩nta texts do not give such a numbered division, similar categorical beings can be seen in Advaita also.

The 36 Tattvas of 笔谤补迟测补产丑颈箩帽腻 are:

1. 艢颈惫补,
2. 艢补办迟颈,
3. 厂补诲腻艣颈惫补,
4. 莫艣惫补谤补,
5. 艢耻诲诲丑补惫颈诲测腻,
6. 惭腻测腻,
7. 碍补濒腻,
8. 搁腻驳补,
9. 痴颈诲测腻,
10. Niyati,
11. 碍腻濒补,

And 25 principles accepted by 厂补峁卥丑测补:

12. 笔谤补办峁泃颈,
13. 笔耻谤耻峁�a,
14. Mahat,
15. 础丑补峁卥腻谤补,
16. Manas,
17. Five organs of knowledge,
22. Five organs of action,
27. Five subtle elements and
32. Five gross elements.^[2]

As 笔谤补迟测补产丑颈箩帽腻, Advaita also accepts the 25 principles of 厂腻峁卥丑测补蝉 with slight difference. 笔耻谤耻峁�a is 闯墨惫补, which is ultimately Brahman itself. 笔谤补办峁泃颈, which is Trigu峁嚹乼mik膩 and Avyakta, is also there in Advaita. It is described as the Brahman itself, the Up膩d膩nak膩ra峁嘺 and 狈颈尘颈迟迟补办腻谤补峁嘺 of the universe^[3] or the power of Brahman.^[4] 笔谤补办峁泃颈 is also described as the subtle elements, which have the potential for diversified creation. Out of other 23 categories, except 础丑补峁卥腻谤补, all are accepted separately.

Similar to the five sheaths of 惭腻测腻, in Advaita also there are five sheaths or 碍辞艣补蝉, which are:

1. Annamaya,
2. 笔谤腻峁嘺尘补测补,
3. Manomaya,
4. 痴颈箩帽腻苍补尘补测补 and
5. 膧苍补苍诲补尘补测补.^[5]

In connection with these 碍辞艣补蝉 of the embodied being, there are six categories of conscious beings, viz.

1. 莫艣惫补谤补 (础箩帽腻苍补-蝉补尘补峁ａ弓颈-upahita),
2. 笔谤腻箩帽补 (础箩帽腻苍补-惫测补峁ａ弓颈-upahita),
3. 贬颈谤补峁噛补驳补谤产丑补 or S奴tratma (厂奴办峁�m补艣补谤墨谤补-蝉补尘补峁ａ弓颈-upahita),
4. Taijasa (厂奴办峁�m补艣补谤墨谤补-vya峁ａ弓yu-pahita),
5. 痴补颈艣惫腻苍补谤补 or Vir膩t (厂迟丑奴濒补艣补谤墨谤补-蝉补尘补峁ａ弓颈-upahita),
6. 痴颈艣惫补 (厂迟丑奴濒补艣补谤墨谤补-惫测补峁ａ弓颈-upahita).

In both systems the ultimate Principle is above all these categories.

Footnotes and references:

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[1]:

bhinn膩n膩峁� varg膩峁嚹佱箖 varg墨kara峁嘺nimitta峁� yadekamavibhakta峁� 产丑腻迟颈 tattattva峁�, yath膩 giriv峁沰峁�apuraprabh峁泃墨n膩峁� nad墨sara岣�s膩gar膩d墨n膩峁� ca p峁泃hiv墨r奴pamabr奴patva峁� ceti | 莫艣惫补谤补pratyabhij帽膩-vimar艣ini, 叠丑腻蝉办补谤墨, Part II, p. 219.

[2]:

Vide supra, p. 53-56.

[3]:

Vide Prak峁泃yadhikara峁嘺 in 叠谤补丑尘补蝉奴迟谤补-艣腻峁卥补谤补-产丑腻峁�y补 Here

[4]:

mahato'pi 辫补谤补峁� 蝉奴办峁�m补迟补谤补峁� pratyag膩tmabh奴ta峁� sarvamahattara峁� ca 补惫测补办迟补峁� sarvasya jagato b墨jabh奴tamavy膩k峁泃an膩mar奴pa峁� satatva峁� sarvak膩ryak膩ra峁嘺艣aktisam膩h膩rar奴pa峁� avyaktam avy膩k峁泃膩k膩艣膩din膩mav膩cya峁� param膩tmanyotaprotabh膩vena 蝉补尘腻艣谤颈迟补峁� va峁璦ka峁噄k膩y膩miva va峁璦v峁沰峁�a艣akti岣� | 碍补峁环辞辫补苍颈峁�a诲-艣腻峁卥补谤补-产丑腻峁�y补, 3.11; m膩y膩 trigu峁嚹乼mik膩 avidy膩lak峁�a峁嚹� 辫谤补办峁泃颈岣� 蝉奴测补迟别 耻迟辫腻诲补测补迟颈 蝉补肠补谤腻肠补谤补峁� jagat | 叠丑补驳补惫补诲驳墨迟腻-艣腻峁卥补谤补-产丑腻峁�y补, 9.10; avyaktn膩mn墨 parame艣a艣akti岣� an膩dyavidy膩 trigu峁嚹乼mik膩 辫补谤腻 | k膩ry膩numey膩 sudhiyaiva m膩y膩 测补测腻 jagatsarvamida峁� pra蝉奴测补迟别 || Viveka-肠奴岣嵞乵补峁噄, 110.

[5]:

Vide 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲 and 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲-艣腻峁卥补谤补-产丑腻峁�y补, 2.2-5.