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[Full title: Similarities and Dissimilarities on the concept of 骋耻峁嘺 of the 厂腻峁僰丑测补 with that of the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺]

The concept of 驳耻峁嘺 originated in 厂腻峁僰丑测补 philosophy is elaborately discussed in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺. This concept becomes the key concept in various schools of Hindu philosophy. There are three 驳耻峁嘺s, viz., sattva(goodness, constructive, harmonious), rajas (passion, active, attachment), and tamas (darkness, destructive, delusion) as mentioned above. 厂腻峁僰丑测补 philosophy accepts 笔谤补办峁泃颈 as the unity of the three 驳耻峁嘺s held in equilibrium (gu峁嚹乶膩m s膩my膩vasth膩). As these three 驳耻峁嘺s are very subtle and imperceptible in nature, their existence is inferred from their effects of pleasure, pain and indifference respectively. They are called 驳耻峁嘺s as they are the elements of 笔谤补办峁泃颈 which alone is called substantive or subservient to the end of the 笔耻谤耻峁�a. All of these three 驳耻峁嘺s are present in every being and everything. 厂腻峁僰丑测补 cosmology combines the three 驳耻峁嘺s with primal matter, 笔谤补办峁泃颈. They serve as the fundamental operating principles or tendencies of 笔谤补办峁泃颈. 笔耻谤耻峁�a or consciousness is considered as separate entity from 笔谤补办峁泃颈 but 驳耻峁嘺s are nonseparated components of 笔谤补办峁泃颈.

Both the 厂腻峁僰丑测补 and the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 describe the 驳耻峁嘺s as the constituent elements of 笔谤补办峁泃颈, from which the entire universe is evolved. Like 厂腻峁僰丑测补, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 also have the view that 笔谤补办峁泃颈 manifests itself sattva, rajas and tamas. These three 驳耻峁嘺s cannot be explained separately from one another. They are mixed up with one another, and depending on one another, serve for one another. Sattva is the 驳耻峁嘺 whose essence is purity, fineness and subtlety. Sattva is the component concerned with lightness, brightness and pleasure.^[1] It is associated with ego, mind and intelligence. Rajas is concerned with the actions of objects. It is associated with activity and motion^[2]. In material objects, motion and action are the results of rajas. In living beings, activity and impatience, pain etc., are also caused by rajas. Tamas is the constituent concerned with the inertia and inaction^[3]. It resists motion and activity. In living beings, it is associated with negligence, indifference, inactivity etc. In human beings, it manifests itself as ignorance, insensitivity and inaction.

Regarding the nature of 驳耻峁嘺, the similar description has been depicted in both the 厂腻峁僰丑测补 and the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺. In both scheme, sattva is that element of 笔谤补办峁泃颈 which is illuminating, conductive to pleasure, light and bright. Rajas is the activating force, conductive to pain an unsteady and stimulating. Tamas is described as which produces restrain, heavy and enveloping.^[4] Thus the universe is an effect of illumination, activity and restrain. Like other S膩ttvikapur膩峁嘺s, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 also mentions all characteristics of the 驳耻峁嘺s, their effects on individual beings etc. The interplay of these 驳耻峁嘺s defines the character, nature of someone or something, and determines the progress of life.These are present in all things and beings in the world, and it is their interplay that defines the physical and psychological character and nature of individual.

According to 厂腻峁僰丑测补 philosophy, only 笔谤补办峁泃颈 and its 驳耻峁嘺s are responsible for all manifestation and diversity, while the 笔耻谤耻峁�a, which is eternal, remains as passive. When 笔耻谤耻峁�a come into contact with 笔谤补办峁泃颈, it鈥檚 equilibrium state is disturbed and from that moment onwards the process of creation starts. 笔谤补办峁泃颈 is an eternal reality and the first cause of the universe. In its pure original form, it is the unmanifest (avyaktam), primal resource, the sum of the universal energy. It is without cause, but acts as the cause and source of all effects, and the ultimate basis of the empirical universe. All objects of the physical and mental world are the results of the different permutations and combinations of these three 驳耻峁嘺s.

Both 厂腻峁僰丑测补 and the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 advocate the three constituents of 笔谤补办峁泃颈 which are essentially distinct in their nature. But they can never be separated from one another and form a unity in trinity. They are always intermingled with one another and support each other. In other words, they are not only co-existent, but they co-here also. This intrinsic interdependence of the 驳耻峁嘺s helps 笔谤补办峁泃颈 to carry the process of creation. This philosophy accepts 迟谤颈驳耻苍腻迟尘颈办腻 笔谤补办峁泃颈 as the material cause of the universe and mahat etc., are the effects of the 笔谤补办峁泃颈.^[5]

In the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, 迟谤颈驳耻苍腻迟尘颈办腻 尘腻测腻 or 笔谤补办峁泃颈 is the instrumental cause. The formless Lord is the creator of the whole universe.^[6] Again, in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 the three 驳耻峁嘺s correspond to the three major deities like Lord 叠谤补丑尘腻, 痴颈峁ａ箛耻 and 艢颈惫补.^[7]

But in the 厂腻峁僰丑测补 system, such descriptions are not found. The 厂腻峁僰丑测补 system does not mention the trinity theory of God. Thus the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 has added a new dimension to the 厂腻峁僰丑测补 doctrine of 驳耻峁嘺.

Besides, 厂腻峁僰丑测补 system describes 驳耻峁嘺s as the metaphysical elements, but the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 states 驳耻峁嘺s not only as metaphysical elements but they also carry an ethical significance. Our thoughts and ideas, which seem to possess a character, different from our physical world, are the works of three 驳耻峁嘺s. Our phenomenal consciousness as well as its objects is due to the functioning of these three 驳耻峁嘺s which are the sole productive forces of this universe.

The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 gives a detail discussion on the qualities of 蝉腻迟迟惫颈办补, 谤腻箩补蝉颈办补 and 迟腻尘补蝉颈办补 persons, which is not found in the 厂腻峁僰丑测补 system. One should regard the wakeful state of consciousness of beings which is only due to sattva 驳耻峁嘺. When someone does his or her duties without expecting anything in return, devotedly worship the Supreme Being such a man or woman would be a 蝉腻迟迟惫颈办补.^[8] Rajo驳耻峁嘺 is also characterized by some symptoms as the people whose mind becomes unsteady through various activities, judgment gets distract and senses become restless and intellect gets distracted.^[9] A person who works with blind attachment of getting some fruits is regarded as a 谤腻箩补蝉颈办补 person. The person who cultivates this 驳耻峁嘺 stands at the culminated point of bad habits. All bad habits make a man lazy, jealous etc. That kind of person鈥檚 reasoning power fails to produce right thinking. Growing dull day by day, being enable to focus on things, groping in dark etc., are the dominants of tama 驳耻峁嘺. When t膩mo驳耻峁嘺 prevails, delusion, inaction and ignorance occurs. When t膩mo驳耻峁嘺 becomes predominant men become dull, suffer from grief and delution, lose their discrimination power and become too much sleepiest, harmful and run after help from othersworld.^[10] According to the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, if a person is influenced mainly by goodness will be elevated to the heavenly planets at death. The people, who largely in passion, stay in human society and those infected with ignorance, who dies with the predominance of rajo驳耻峁嘺, return to the human world and again the persons who depart from the body when tamo驳耻峁嘺 is powerful then he will go to hell.^[11]

From the forgoing discussion, it is clear that the doctrine of 驳耻峁嘺s treated in the 厂腻峁僰丑测补 is found in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 in a very wide manner. Both 厂腻峁僰丑测补 and the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 advocate their own opinion, to establish their doctrines. There is a theoretical difference between them. Thus, it can be said that the concept of 驳耻峁嘺 of the 厂腻峁僰丑测补 is depicted more or less in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺.

Footnotes and references:

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[1]:

测补诲腻 肠颈迟迟补峁� pras墨det swaccha峁� bhavet/ 艢ridhara鈥檚 commentary 11.25.16.

[2]:

rajaso v峁泃t墨r膩ha k膩mo鈥檅hil膩峁�a岣�, Ibid., 11.25.3

[3]:

anudyamo j膩岣峺am, Ibid., 11.25.4

[4]:

蝉补迟迟惫补峁� laghu prak膩艣aka峁僫峁ａ弓amupa峁ａ弓ambhaka峁� cala帽ca 谤补箩补岣� /
guru 产补谤补峁嘺办补尘别惫补 迟补尘补岣� 辫谤补诲墨辫补惫补肠肠腻鈥檙迟丑补迟辞 惫峁泃迟颈岣� // 厂腻峁僰丑测补k膩rik膩 , 13.

[5]:

Ibid., 6. 32

[6]:

叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 1.3.30

[7]:

Ibid., 12.10.17

[8]:

Ibid., 11.25.16;

[9]:

Ibid., 11.25.17.

[10]:

迟补诲腻 jayed谤补箩补岣� 蝉补迟迟惫补峁� tamo 尘耻岣峢补峁� 濒补测补峁� 箩补岣峚尘/
yujyet 艣okamoh膩bhy膩峁� nidray膩 hi峁僺ay膩鈥�艣补测腻// Ibid., 11.25.15;

[11]:

sattve pral墨n膩岣� svary膩nti 苍补谤补濒辞办补峁� 谤补箩辞濒补测腻岣�/
迟补尘辞濒补测腻蝉迟耻 苍颈谤补测补峁� y膩nti m膩meva nirgu峁嚹乭// Ibid., 11.25.22