hariḥ oṁ
~~~~~~

namasté

I wrote in post 10 above,
Many read or hear (even on HDF) the notion of tāmasapurāṇa and then assume that śiva too must be of this tāmasic quality ( a negative view no less). So, can one explain this ? What insight is one missing regarding this notion ?

There are a few things one can say about this matter, and it will be needed to sew the ideas together for the full picture to be shown i.e. from the sāṅkhya school ( some write sāṁkhya¹ ), kaśmir śaivism , and perhaps a few others as needed. So, there will be some foundational information, then some advanced thinking for those who have the appetite for this level of knowledge.

First we know that the 3 guna-s (rājas, sāttva, tāmas ) roll up under the tattva called prakṛti. This word if taken apart reveals its meaning pra + kṛti = filling or fulfilling + creation . Hence prakṛti is that which ‘fills’ creation. It is the ~source~ of creation ( we will use this idea in a following post).
Within this source all the tattva-s, from a sāṁkhya point of view, unfold. That would be 23 of them in this school. A total of 25 are listed¹.

This then suggests that this quality of the 3 guna-s (rājas, sāttva, tāmas ) permeate creation. We can see then from an associative point of view i.e. not being excessively critical , why brahmā ( as creator) and śiva ( as destroyer) and viṣṇu ( as maintainer) would be involved.
Why so ? Because this is what occurs in our universe every day. Creation-maintenance-destruction, and the ~owners~ are brahmā, viṣṇu and śiva. Note these are qualities of the Supreme being used here.
These qualities are not only out there is space, but in us, and in our environment. Let me explain. Each thought you have has this sequence – it is created, it stays for a bit and then it is gone.
So, this sequence occurs (brahmā -> viṣṇu -> śiva ). It occurs when you open your eyes and close your eyes, when you are in wake-dream-sleep consciousness; this sequence is in your growth. You are born , you maintain, then you pass on . Of course this is the body part of you that is made of the tattva-s.
And what of nature ? A tree comes from a seed, it grows, blooms, then finally dies and the elements all return to their respective tattva-s.
So, this sequence of create->maintain->destroy has been somewhat established. When it comes to the 3 guna-s (rājas, sāttva, tāmas ) we too can align these qualities to brahmā, viṣṇu, and śiva.

So let’s take a closer look at these definitions for each one. We find entry level/mundane definitions of passion, goodness and darkness for the 3 (rājas, sāttva, tāmas). These qualities may be there but are not the full story.
  • rājas – is an active agent; it is associate with activity. It is a promoter of movement.
  • sāttva – is associated with balance; even-ness. It has the ability to purify and balance.
  • tāmas – is associated with inaction, with stillness
Now let’s consider brahmā, viṣṇu and śiva again. But with the awareness of divine intent.
  • When a person has the continued burning desire for liberation ( the mumukṣu) this is the most refined (śodhita) level of rajoguṇa at work
  • The person with the ability to discriminate (viveka) between the intellect and the non-changing Self is an expression of the most refined level sattvaguṇa at work.
  • The person that withdraws the mind to perfect silence, perfect inactivity is an expression of the most refined level of tamoguṇa at work.
So – the connection:
  • brahmā purāṇa-s = rājasapurāṇa-s and the higher / most refined level of rajoguṇa being considered
  • viṣṇu purāṇa-s = sāttvikapurāṇa- and the the higher / most refined level of sattvaguṇa being considered
  • śiva purāṇa-s = tāmasapurāṇa-s and the the higher / most refined level of tamoguṇa being considered
Hence if one ties the purāṇa-s to the lower level definitions of the guṇa-s they have confused a diamond for a plain piece of glass.

Now is there more to this ? Yes. I will add a few more items for consideration in the next post.

praṇām

words
  • sāṁkhya – is defined as ‘relating to a number’; it also means discrimination ; it can be ‘one who discriminates well’.
  • Within this school there is a ‘number’ of 25 tattva-s. Within this number we find prakṛti & puruṣa. 23 tattva-s + prakṛti & puruṣa = 25 tattva-s for this school.