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The theory of 驳耻峁嘺 may be termed as the most distinguishing feature of 厂腻峁僰丑测补 system. In the 厂腻峁僰丑测补k膩rik膩 of 莫艣varak峁涐梗峁嘺, we find the reference of the three 驳耻峁嘺s viz., sattva, rajas and tamas, which are the constituents of 笔谤补办峁泃颈. Each of has its characteristics feature. Vij帽膩navik峁�u has mentioned some arguments for their being called as 驳耻峁嘺. In his view they are called as because they are either subservient to the ends of the 笔耻谤耻峁�a and binds the soul to the world^[1]

The first one is sattva驳耻峁嘺, which is buoyant and illuminating, while rajoguna is stimulating and mobile. Tamo驳耻峁嘺, on the other hand is heavy and enveloping.^[2] These three 驳耻峁嘺s produce pleasure, pain and delusion respectively. These three 驳耻峁嘺s are ever-changing and don鈥檛 remain stagnant even for a moment.^[3] 痴腻肠补蝉辫补迟颈 惭颈艣谤补 gives an example to illustrate the function of 驳耻峁嘺s by presenting a lovely lady who is a source of delight to her beloved husband. It is again the cause of misery to her co-wives and also delusion in the disappointed person.^[4] Therefore, the woman is objectively pleasurable, painful and delusive i,e., sattva, rajas and tamas are equally in the object or woman. By this example,痴腻肠补蝉辫补迟颈 惭颈艣谤补 cleary means the functions of 驳耻峁嘺s. Gu峁嘺s are reciprocally present, they abide or exist reciprocally.

These three 驳耻峁嘺s are always in a state of flux. So 驳耻峁嘺s are beginning-less. Though these three constituents are essentially distinct in their nature, they are independent. 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 also they co-here also. This intrinsic interdependence of the 驳耻峁嘺s excludes the possibility of the breaking up of 笔谤补办峁泃颈 by their separation. Vij帽膩nabhik峁�u says that the 驳耻峁嘺s remain equilibrium in their absolute nature of being just 驳耻峁嘺s in 笔谤补办峁泃颈 which is the equilibrium of the three constutues without manifesting their special characteristics of sattva etc, and this state of remaining in the absolute state without causing the emergence of the special attributed like sattva etc, is their real nature.^[5]

Sattva is etymologically derived from sat, meaning real or existent. Generally consciousness is granted such existence. Sattva possesses the potentiality of consciousness. So, goodness and happiness are produced from the sattvaguna. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 said that it is buoyant or light.^[6]

Sattva is used to signify the power of nature that illuminates and reveals all. It manifests itself as light. Sattva is liable to manifest objects. Without the relation of sattva, buddhi cannot be reflected on 笔耻谤耻峁�a. Like the power of reflection in a mirror, the mind, the intellect, the luminosity of light etc. are happened due to sattva. In the 厂腻峁僰丑测补s膩ra, Vij帽膩navik峁�u explains that sattva means that which has the state of sat i.e., goodness. Hence, the best upakarana or means for 笔耻谤耻峁�a鈥檚 experience is sattvaguna.^[7] Dr. Anima Sengupta says that each fact of experience is being or sattva and this being or existence constitutes its intelligibility. This intelligibility or existence, therefore, is the ultimate factor in an object of experience and it is called sattva驳耻峁嘺 by 厂腻峁僰丑测补 辫丑颈濒辞蝉辞辫丑别谤蝉.鈥�^[8]

The second one, rajas, is derived from the root 谤补帽箩, which means colour to be attached to or move. Rajas is used to signify that power of nature which affects and moves the other two constituents. Rajas is the activating and exciting power without which the other constituent cannot move. Its function is to move things and overcome resistance. Rajas is responsible for all motion and change that goes on throughout nature. It is the source of all activity. Rajas helps the sattva and tamas to perform their activity. It is also possessed of many properties like misery, foulness, unhappiness etc^[9].

In words of Theos Bernard,

鈥業t gives matter to force and impetus and imparts motion to air and fire. It manifests itself as the force of the wind.鈥�^[10]

The third quality tamas signifies darkness. It is used to signify that power of nature which restrains, obstructs and envelops. It produces the state of indifference and ignorance. Tamas hinders the power of manifestation in the mind, the intellect and thereby produces ignorance, darkness and bewilderment (moha). Therefore, posseses qualities like indifference, delusion etc^[11].

Theos Bernard says,

鈥業t is responsible for the attraction and downward pull of the earth and the tendency of water to descent. It is the cause of mass, weight and intertia.鈥�^[12]

According to 厂腻峁僰丑测补k膩rika, sattva驳耻峁嘺 is buoyant and illuminating, while raja驳耻峁嘺 is stimulating and moble. Tama驳耻峁嘺, on the other hand is heavy and enveloping.^[13] These three 驳耻峁嘺s produce pleasure, pain and delusion respectively. These three 驳耻峁嘺s are everlasting and do not remain static even for a movement. They are always in a state of flux.^[14]

Another important point of 驳耻峁嘺 is that these are beginningless. Though these three are essentially distinct in nature, but they are interdependent. These 驳耻峁嘺s are mutually opposed; yet they operate to achieve a common purpose. The opposite nature of the 驳耻峁嘺s does not create any hamper in producing the effect. They are always intermingled with one another and support each other. When these 驳耻峁嘺s act together for production of objects, they apply mutual influence upon one another and by so doing, they bring into existence new qualities and new substances. It is true that these 驳耻峁嘺s possess different characteristics, but while they act, there is co-operation like that of oil, wick and flame.^[15] They are relatively opposed to one another. But they cooperate to produce anything like the light of lamp.^[16] So, there is co-operation of these 驳耻峁嘺s to produce the things of the world. One object is called 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 in so far as it represents the predominance of sattva, rajas and tamas respectively.

Gu峁嘺s are not perceived as they are beyond the senses. The existence of 驳耻峁嘺s only inferred from their effects.驰耻办迟颈诲颈辫颈办腻 states that 驳耻峁嘺s are very minute in their original forms. Therefore these are not perceived, only their effects are perceived.^[17]

According to 痴腻肠补蝉辫补迟颈 惭颈艣谤补, sattva, rajas and tamas are called 驳耻峁嘺s because they exist for the sake of others.

Anima Sengupta says,

鈥淪ince the whole external world is made up of these elements, each object of cognition possesses the capacity of producing three different feelings in the mind of human beings in pleasure, pain and delusion or indifference. So from the point of view of knowledge, these three 驳耻峁嘺s are knows as sattva, rajas and tamas, but from the point of viwe of feelings, they appear as pleasure, pain and delusion.鈥�^[18]

Sattva, rajas and tamas are subtle entities called as 驳耻峁嘺s. Though they are indestructible and permanent in nature they are always changing, i.e., continuously modifications taken place. The three 驳耻峁嘺s are the sum and substance of 笔谤补办峁泃颈. The 驳耻峁嘺s are the root of all change, the foundation of reality, the essence of all things. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 again says 驳耻峁嘺s are innumerable in nature, they are endless and all鈥損ervading. But this all pervading nature of the 驳耻峁嘺s may pose a problem for them. For if the 驳耻峁嘺s are accepted as all pervading, then there will be no change in them. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 here opines that limitedness means non-existence in a particular part of space, hence these are all pervading^[19].

The whole external world is made up of these three 驳耻峁嘺s, they co-exists in everything. In the process of cosmic evolution three 驳耻峁嘺s never function separately however, one or the other may predominate. Everything is possessed of these three 驳耻峁嘺s and they appear as pleasure, pain and indifference.Therefore, each object of cognition possesses the capacity of producing three different feelings in the minds of human beings, i.e., pleasure, pain and delusion. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 gives an example to clearify this. He states that a beautiful and young lady is a source of delight to her beloved husband. She is also the cause of pain to her co-wives and produces delusion in the disappointed person. The woman is objectively a source of pleasure, pain and delusion. The three 驳耻峁嘺s, Sattva, Rajas and Tamas are equally present in the object i.e., woman.^[20]

Before the manifestation of the objective world, they are in a state of perfect balance. When this condition of equilibrium is disturbed, then the phenomenal world appears. The predominance of one or other of these three constituents accounts for the various stages in the process of cosmic condition. The entire universe of diversity and change is produced out of these 驳耻峁嘺s. The 驳耻峁嘺s are also undergoing constant changes and modification.

But these changes are in two ways: 莫艣varak峁涐梗峁嘺 has said that [the following] are the two types of modifications.^[21]

1. 蝉惫补谤奴辫补 (homogeneous modifications) and
2. 惫颈谤奴辫补 (heterogeneous modifications).

In the state of equilibrium of the 驳耻峁嘺s, during pralaya or dissolution there is 蝉惫补谤耻辫补辫补谤颈峁嚹乵补. In this state the 驳耻峁嘺s exert equal influence on one another and no 驳耻峁嘺 overpowers the other. The starting point of the world鈥檚 evolution is called the 惫颈谤耻辫补辫补谤颈峁嚹乵补 of the three 驳耻峁嘺s. In this state there is disturbance in equilibriated state of the 驳耻峁嘺s because of the excessive activity of the rajas. As a result there are excessive modifications in sattva, rajas and tamas and the 驳耻峁嘺s begin to manifest their diverse characteristics.

From the aforesaid discussion it is clear that 笔谤补办峁泃颈 consists of three elements each of which is termed as 驳耻峁嘺. These are very essential components of 笔谤补办峁泃颈 without which 笔谤补办峁泃颈 has no existence. The notable feature of the theory of 驳耻峁嘺 is that it traces the nature of man back to physical causes.

Footnotes and references:

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[1]:

tesvatra 艣腻蝉迟谤补 艣ruty膩dau ca 驳耻峁嘺艣abda岣� puru峁�opakara峁嘺tvat/
puru峁�apa艣ubandhakatrigu峁嚹乼makamahadadirajjunirm膩t峁泃v膩cca prajujyate/ 厂腻峁僰丑测补pravacana-产丑腻峁�y补 on 厂腻峁僰丑测补s奴tra , 1.61

[2]:

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.

[3]:

pr墨tyapr墨tivi峁Ｄ乨膩tmak膩岣� prak膩艣aprav峁泃tiniyam膩rth膩岣� anyo鈥檔y膩鈥檅hibhav膩鈥櫯況aya-janana-尘颈迟丑耻苍补惫峁泃迟补测补艣肠补 驳耻苍腻岣� // Ibid., 12.

[4]:

tadyath膩 ekaiva 蝉迟谤墨r奴payauvanakula艣墨lasampann膩 sv膩mina峁� sukh膩karoti, 鈥︹�︹�︹��eva峁� puru艣膩ntara峁� t膩mvindam膩na峁� saiva mohayati/ 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on Ibid.

[5]:

Das Gupta, S.N., A History of Indian Philosophy, Vol. I, p.223

[6]:

sukhaprak膩艣al膩ghava, 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on Ibid., 13

[7]:

satobh膩va岣� sattvamuttamtvamiti vyutpaty膩 hi dharmapr膩dhy膩nyenottama峁� puru峁�opakara峁嘺峁� sattva艣abd膩rtha岣�/ 厂腻峁僰丑测补s膩ra , Ch-3, 笔奴谤惫补产丑腻驳补岣�, p. 12-13

[8]:

Sengupta, Dr Anima, Classical 厂腻峁僰丑测补: A Critical Study, p. 76

[9]:

madhyama帽ca raha岣ヅ沘bd膩rtho r膩gayog膩t, 厂腻峁僰丑测补s膩ra , 3^rd Chapter 笔奴谤惫补产丑腻驳补岣�, p.10

[10]:

Bernard, Theos, Hindu Philosophy, p.74

[11]:

adhama帽ca 迟补尘补岣ヅ沘bd膩rtha岣� adhamavira峁嘺yog膩t, 厂腻峁僰丑测补s膩ra , 3^rd Chapter 笔奴谤惫补产丑腻驳补岣�, p.10

[12]:

Bernard, Theos, Hindu Philosophy, p.75

[13]:

厂腻峁僰丑测补k膩rik膩 , 13

[14]:

cala帽ca 驳耻峁嘺v峁泃tam/ 驰辞驳补蝉奴迟谤补 , 2.15

[15]:

yath膩 varttitaile analavirodhini, atha ca milite sah膩nalena r奴paprak膩艣alak峁�ana峁� 办腻谤测补峁� 办耻谤耻迟补岣�,鈥�.. eva峁� sattvarajastam膩峁僺i mithovirudh膩nyapyanuvarttsyanti sva办腻谤测补峁� kari峁�yanti ca / 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on 厂腻峁僰丑测补k膩rik膩 ,

[16]:

prad墨pavacc膩rthato 惫峁泃迟颈岣�, 厂腻峁僰丑测补k膩rik膩 , 13.(b)

[17]:

gu峁嚹佱箛膩峁� k膩ryameva 辫谤补迟测补办峁�a峁�鈥︹�︹�� asa峁僾edyatv膩t/ YDi. on 厂腻峁僰丑测补k膩rik膩 , 13

[18]:

Sengupta, Dr. Anima, Classical 厂腻峁僰丑测补: A Critical Study, p. 78

[19]:

parin膩masvabh膩va hi 驳耻峁嚹佱弗 n膩pari峁嘺mayya k峁ａ箛amapyavati峁ａ弓hante/ 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on 厂腻峁僰丑测补k膩rik膩 , 16.

[20]:

tadyath膩 ekaiva 蝉迟谤墨 r奴payauvanakulas墨lasampann膩 sv膩mina峁� sukh膩karoti, saiva 蝉迟谤墨 sapatn墨rdu岣�kh膩karoti, evam pur奴峁Ｄ乶tara峁� t膩mvindam膩na峁� saiva mohayati/ 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on 厂腻峁僰丑测补k膩rik膩 , 13.

[21]:

Sengupta, Dr. Anima, Classical 厂腻峁僰丑测补: A Critical Study, p. 79