Purusha, Prakriti & the Trigunas
Yoga adopts the Sankhya principles of Purusha (cosmic consciousness) and Prakriti (cosmic energy). Their interplay underpins the very fabric of Creation – it is under the influence of Purusha, that Prakriti manifests into physical matter. Purusha is the subject, the knower – while Prakriti is all that can be known, the objective universe.
The Trigunas are three ‘modes’ or tendencies – Rajas (creation, activity), Tamas (destruction, darkness) and Sattva (preservation, balance). When existing in a balanced state, they constitute the reservoir of potential that is unmanifest Prakriti. The word guna means ‘strand’ and the Trigunas form the subtle, integral components – or strands – in the substrate of Prakriti. When their equilibrium is disturbed, the interplay between the Gunas acts to produce the Tanmatras or “subtle essences” in Sanskrit. These subtle elements link to our five sense perceptions on a more gross level, as Prakriti begins to manifest – Shabda (to sound), Sparsha (to touch), Rupa (to form), Rasa (to taste) and Ghanda (to smell). The Tanmatras give rise to the Mahabhutas or great elements, at the level of physical creation.
Tanmatras, Doshas and Ayurveda view
Creation can be seen as an evolution from subtle to increasingly gross levels as matter manifests: the TriGunas are existing on the most subtle or ‘mental’ level — their interchanging relationship results in the creation of the Tanmatras — subtle elements, in varying combinations of which, each Mahabhuta is then produced. In turn, varying combinations of these Mahabhutas then manifests into each of the Tridoshas on the physical level.
The Trigunas exist on the mental level and the Tridoshas exist on the physical level.
In the Ayurvedic system, everything in material creation is constituted of the five great elements or Pancha Mahabhutas, named as Akash (Ether), Vayu (Air), Agni (Fire), Jala (water) and Prithvi (Earth). They occur in varying combinations which produce the TriDoshas – Sattva (lightness) Rajas (activity) and Tamas (inertia). All three doshas are required, and must exist in a state of balance to ensure optimal health in the individual. Just as Prakriti is unmanifested matter that is in a balanced state, Vikruti is described as imbalance, through a predominance of one dosha over the others.
Ayurveda [ayur = life; veda = knowledge] also recognises separately, the physical and mental constitution of an individual – seven physical constitutions based on the Doshas and seven mental types based on the Gunas. Ayurvedic health attends each type of constitution, with the goal of returning it to a state of balance or equilibrium. It does this through the basics of Ahara (diet), Vihara (environment) and Asanas (physical exercises). As such, the individual may maintain a state of health and wellbeing, regardless of the ever-changing influences on their particular nature.
the Nature of the Individual
Every individual is perceived as having three bodies.
The Sthula sharira is the gross or physical body that consists of the Mahabhutas (five great elements), the five sense organs or jnanendriyas (eyes, ears, tongue, skin, nose) and the five organs of action or karmendriyas (mouth, hands, legs, genitals, anus).
The Sukshma sharira is the subtle body also called the Linga sharira. It comprises the five pranas or Panchprana (prana, apana, samana, udana, vyana), the whole system of Nadis (channels) and chakras (centres) and the Antahkarna – the inner faculties of the mind (manas), intellect (buddhi), memory (chitta) and ego (ahamkara).
The Karana Sharira is the causal body. Also known as the Prakriti in Sankhya or Atman in Vedanta – it is born out of ignorance or avidya, and is the cause of the subtle and gross bodies coming into manifestation.
PanchaKosha theory, first mentioned in the BrahmandaValli of the Taittiriya Upanishad, describes the five koshas or sheaths that form the layers in the personality of our existence, and correspond to the three bodies. The koshas are the various layers through which our concsiousness is able to experience the world.
AnnamayaKosha – ‘anna’ means food/matter and this layer corresponds to the Sthula sharira or gross body on the physical level.
PranamayaKosha is the energetic layer made up of the panchaprana, at the level of the breath. ManomayaKosha is the level of the mind and senses. VignamayaKosha is the layer of the higher intellect, emotions and intuition. These three together comprise the Sukshma sharira or subtle body.
AnandamayaKosha is the mot subtle and innermost layer, know as the layer of bliss, which is the seat of the true self. It is the state of realisation in samadhi.
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