A doubt about the relevance of the theory of trigunas in Samkhya philosophy

[हर्षवर्धनः Harsha Wardhan]

Namaskar,

I am not clear about the relevance of the triguna theory (sattva, rajas, tamas) in Samkhya philosophy. 

The entire development of this doctrine of trigunas (sattva, rajas, tamas) in the traditional Samkhya texts proceeds from the assumption or foundation that these gunas are a given. There is no information as to the origins or the logical development of this theory of trigunas. 

I am not clear as to why this theory of trigunas was introduced in the first place in Samkhya. Why was it necessary to propound the triguna trifurcation of padhana/prakriti/mula prakriti/avyakta? There seems to be no logical development for this theory in a philosophy reputed to be strictly logical. 

I am unable to reason backwards to arrive at the point of origin of this theory.

It also doesn't help that the definitions of gunas is also on a weak wicket. The word "guna" itself is defined in two ways at least - as " secondary strings or threads", and as "attributes or qualities". This leads to a situation of two definitions for one theory which is unsatisfactory for me. (As an aside, are you aware of any criticism the Nyaya philosophers have made regarding the theory on this point?)

Be that as it may, if I could get a handle on why the theory of trigunas was propounded in the first place, perhaps the situation might be clearer.

I would appreciate any guidance you could provide on this matter. Thank you.

[Achyut Karve]

The three gunas need to be realized in terms of the nature of karma and further into the the need of division of labour in society.  I think we need to interpret Samkhya as social philosophy rather than an individualistic one.

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[Jsr Prasad]

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I am not clear about the relevance of the triguna theory (sattva, rajas, tamas) in Samkhya philosophy. 

The entire development of this doctrine of trigunas (sattva, rajas, tamas) in the traditional Samkhya texts proceeds from the assumption or foundation that these gunas are a given. There is no information as to the origins or the logical development of this theory of trigunas. 

I am not clear as to why this theory of trigunas was introduced in the first place in Samkhya. Why was it necessary to propound the triguna trifurcation of padhana/prakriti/mula prakriti/avyakta? There seems to be no logical development for this theory in a philosophy reputed to be strictly logical. 

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​नमो विद्वद्भ्यः ।​

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To understand this in a better way, one needs to start one's journey from त्रिवृत्करण to त्रिगुण ।

We are well aware of a popular saying - सर्वं द्रव्यं पाञ्चभौतिकम्, in the world. Chandogyopanishat propounds a theory called त्रिवृत्करणम् - triplication of तेजोsबन्नानि (तेजः+आपः+अन्नं (पृथ्वी)) । The supreme reality thought - सोsकामयत, बहु स्याम् प्रजायेय इति । Subsequently, he entered the above three elements and there is this evolution.

How the process is explained?

तेजः½+आपः¼+अन्नम्½ = triplication --> substance

Chandogya says - यदग्ने रोहितꣳ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् । (6.4.1)

'The red color seen in the substance अग्नि is, indeed, the untriplicated color of the तेजस् element.

The white color seen in अग्नि is, indeed, the untriplicated color of आपस् and

the black color in अग्नि is, indeed, the untriplicated color of अन्नम् (पृथ्वी) ।'

Now after triplication, let us come to the manifestation of trigunas -

Red <-- रजस् <-- अग्निः  <-- तेजस्

White <-- सत्त्वम् <-- अग्निः <-- आपः

Black <-- तमस् <-- अग्निः <-- पृथ्वी

This is how the Trigunas emerge things evolve with inherited Trigunas. Swetaswataropanishad (4.5) has a direct reference to the traitavaada accepted by Sankhyas:

अजामेकां लोहितशुक्लकृष्णां वह्वी: प्रजा सृजामानां सरूपा:।
अजो हि एको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्य:॥

the adjectives 'लोहित,' 'शुक्ल' and  'कृष्ण' are synonymously used for रजस्, सत्त्वम् and तमस् ।

From this point onwards, we can go ahead to the fundamental Tridosha theory of Ayurveda -

Red - pitta

White - kapha

Black - vaata

So, a comprehensive link of mahaa-bhuuta, triguna and tridosha is apparently seen based on Upanishadic references. Hope, this helps. अन्यत्र विद्वांसः प्रमाणम् ।

Regards

[हर्षवर्धनः Harsha Wardhan]

Sri JSR Prasad garu, 

Thank you for taking the time to reply and explain.

I also traced the earliest reference to the triune classification of prakriti to the Upanishads, basing myself on Radhakrishnan and some old papers by the early samkhya researchers like  J.A.B. van Buitenen and others. I further consulted a relatively recent critical study of the development of Samkhya philosophy by Dr SGM Weerasinghe of Sri Lanka (which I found to be quite useful) and another older work on its origins by Sri Pulin Bihari Chakravarti., I went through a translation of the Yukti Dipika as well hoping to find something useful.

Further, I wrote to Dr Gerald James Larson, author of a study on classical samkhya and an editor to Vol 4 of the Encyclopedia of Indian Philosophies (Karl Potter ed) devoted to Samkhya, which I had studied earlier. He replied to me saying, and I partly quote, "The term "guna", of course, is dealt with in different ways by Samkhyayoga and Nyaya.  Also relevant is the Buddhist distinct between "dharma" and "dharmin" which comes closer to Samkhya usage than to Nyaya usage. These are all huge issues and require careful discussion, since intellectual history in the early history of the subcontinent is lacking in adequate resources and the sources that are available are often unclear and lead to endless speculations.  There are, unfortunately, no simple answers to these issues, and the only useful method is to read the ancient documents bit by bit as have folks like van Buitenen and Frauwallner.  Good luck in your studies.  If you find especially helpful new insights, do let me know."

Now, I did not find anything new because my analysis so far has only been tertiary (in that I just went thorough secondary analyses of primary sources).

Coming to the Upanishads, they are more in the nature of compendiums/records of theories rather than expository works. In my view, the red-black-white analogy is a bit like the old examples such as the billy goat-nanny goat analogy, two birds on a tree (one aloof and other eating fruits) analogy and the like. These analogies are useful, but I am not clear as to their origins.

I am not capable enough to sit in judgment about the Upanishads and inanely ask "where did they get this <specific theory> theory from". The only answer that suggests itself to me re this is "drishtam" (direct perception or vision), and that I think falls under the territory of Yoga (dhyana).

So I am stopping my inquiry here.

with kind regards

Harsha

[Jsr Prasad]

Sri Harsha garu,

I appreciate your initial home work on the subject in question. Thanks for clarifying your further views. Good to see the interesting reply by Dr. Larson, which might have raised quest in you with regard to the very etymology of 'guna.'

There could be further discussions.. however, it is appropriate to respect your response and I too stop here.

Best regards,

Prasad

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J.S.R. Anjaneya Prasad,
Professor, Dept. of Sanskrit Studies,
School of Humanities, University of Hyderabad,
Prof. C.R. Rao Road, Hyderabad - 500 046
Tel: +91-40-2313 3803

।। पुरुषोऽयं लोकसम्मितः ।।