I wanted to know following terms from scriptures -

  • Purusha Tattva

  • Prakriti Tattva

  • Stri Tattva

And are Stri & Prakriti Tattva exactly same?

  • Well it is a very good and difficult question, but i know prakriti tatv have something related to chitt and pran
    – Ritesh.mlk
    Commented Feb 23, 2017 at 12:02
  • I will have to ask it from some swami ji, probably there is one swami ji on this S.E. site, he can answer this
    – Ritesh.mlk
    Commented Feb 23, 2017 at 12:53
  • Okay, I will answer but won't be able to answer whether there is Stri Tattva or not. Commented Feb 23, 2017 at 13:08
  • 4
    from what scripture exactly? If you can give the scripture and verse numbers it is better. Sometimes the words can have different connotations and meanings when used in different scriptures..... Commented Feb 23, 2017 at 13:15
  • 1
    Sorry sir, there is no Stri Tattva. Nothing like that. Commented Feb 23, 2017 at 15:03

2 Answers 2


I am adding the definitions of the Prakiti and Purusha as given by Lord Shiva in the Agamas. BTW, there is nothing called Stri tattva.

The Agama asks the question:

Atha ka Prakitih?


What is Prakiti?

And answers it by saying:

GuntrayasAmyavasthaA prakiti.


The state where the Gunatraya (the three Gunas; Sattva etc) assume a balanced state of equilibrium is called the Prakriti.

A more elaborate definition is given by LOrd Shiva in the Shakti Yamala Tantram:

Sattvam rajastam iti gunatrayamudAhritam | SAmyAvasthi metoshAmavyaktam prakritim viduh || Saiva mula prakritih swAt pradhAnam purshohapi cha |


Satva, Rajo and Tamo; these are spoken of as the three gunas. The balanced state of equilibrium (sAmyAvyastha) of the three gunas, is known to the wise, as the Avyakta (unmanifest) Praktiti. And, that is the Mula Prakti, the PradhAna and the PurushA as well.

Shakti Yamala

Now, we need to clarify a bit more regarding this "Gunatraya sAmyAvavasthA".

Due to the Jiva's Bhogadustata (the imbalanced state of being afflicted with desires) the three Gunas attain a discriminated and unstable state (nunyadhikya and vaishamya) where is one is dominant over the other and etc. It is from this unstable and differentiated state of the Gunatraya, the manifested universe emerges. After the desire for Bhoga has ended (BhogA avasana), the manifested universe (Jagat) again dissolves back to its Mula Upadana (main raw material) i.e Prakiti. In this non-differentiable and balanced state, the Gunatrayarupa Prakiti ( Prakiti in the form of Gunatraya) exists simply as the cause (kAranrupa) of everything. And, this state is known as Guntraya's akAryAvastha (non working or inactive state) or sAmyavastha ( balanced state).

Lord Shiva gives yet another definition in the JyAna BhAsya Tantram as follows:

Sattvam rajastam iti gunAnAm tritayam priye | YadA sA ParamA

ShaktirgunAdhisthAnamAcharet | Prakititvam bhavet tasyAh Purushah swAt sadAshivah ||


[Lord says to Sri Devi] Hey Priye ! Sattva, Rajah, Tamah- these are the three Gunas ( Gunatraya). At the time when the Parama Sakti establishes herself (or itself) on the three Gunas, it is then she/it attains Prakiti-hood and it is then the [Nirguna] Purusha (or Shiva) attains SadAshiva-hood.

If one is looking from the perspective of the 36 tattvas then, the following commentary given on Prapancha sAra Tantram by PadmAcharya will suffice. All tattvas are different manifestations of the same Parama Shakti which is also known as the Mula Prakriti or the Nirguna Purusha.

Ekaiva shaktih antarmukhatayA vikashanti vidyAditattvarupini vahirmukhatayA samkuchanti mAyAditattvarupini


The same vimarsha Shakti's inwardly manifestations are the Iswara, VidyA SadAshiva etc tattvas and outwardly contractions are the MAya etc tattvas.

Whenever Shiva is mentioned as the supreme know that its Shakti vishishta Shiva (Shiva with Shakti) and also when Shakti is mentioned likewise know that its Shiva vishishta Shakti. And, the same applies to Purusha-Prakiti too.


To understand Purusha & Prakriti, Let's first understand the 36Tattvas which takes part in course of Manifestation.

  1. The tattvas of the Universal experience. These are Shiva, Sakti, Sadashiva, Isvara & Sadvidya tattvas.

  2. The tattvas of limited individual experience. These are Maya & it's 5 Kankukas.

  3. The tattvas of limited individual. These are Purusha & Prakriti.

  4. The tattvas of mental operations. These are Buddhi, Ahamkar & Manas.

  5. The tattvas of sensible experience. These are 5 jnanendriyas, 5 karmendriyas & 5 tanmatras.

  6. The tattvas of Materiality. These are 5 known elements.

Now let's focus on tattvas of limited individual -

  • Purusha-

Siva through Mayasakti which limits His universal knowledge and power becomes Purusa or the individual subject. Purusa in this context means every sentient being. Purusa is also known as anu in this system. The word anu is used in the sense of limitation of the divine perfection.

  • Prakriti-

While Purusa is the subjective manifestation of Siva, Prakrti is the objective manifestation. There is a difference between the Sankhya conception of Prakrti and that of Trika. Sankhya believes that Prakrti is one and universal for all the Purusas. Trika believes that each Purusa has a different Prakrti. Prakrti is the matrix of all Objectivity. Prakrti has three gunas or genetic constituents, viz., sattva, rajas and tamas. In her unmanifested state Prakrti holds these gunas in perfect equipoise. In the order of being, sattva is characterized by brightness and lightness, in the psychological order, it is characterized by transparency, joy and peace; in the ethical order, it is the principle of goodness. In the order of being, tamas is the principle of darkness, inertness; in the psychological order, it is characterized by dullness, delusion and dejection, and in the ethical order, it is the principle of degradation, debasement. In the order of being, rajas is characterized by activity; in the psychological order, it is characterized by craving and passion; in the ethical order, it is the principle of ambition and avarice. According to Pratyabhijna, Prakrti is the Santa Sakti of Siva, and the gunas sattva, rajas and tamas are only the polarization of His saktis of jnana, iccha and kriya respectively. Thus in the Pratyabhijna system, there is perfect non-dualism, not dualism of Prakrti and Purusa, as in Sankhya. Purusa is the experient (bhokta) and Prakrti is the experienced (bhogya).

There is nothing like Stri Tattva. There are only these 36 Tattvas, no less no more.

Ref- Shiv Sutras by Jaidev Singh

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