Hello All:

I came across an article of the above title that appeared in the journal - Philosophy: East and West - authored by one, Mr. K.B.Ramakrishna Rao.

The article talks about the relationship between the gunas of Prakriti [Sattva, Rajas and Tamas] and Prakriti. I found it a very interesting article and I hope you will find it interesting too. Let me provide a summary of it.

Per Samkhya, Prakriti is said to be "composed" of Sattva, Rajas and Tamas.

One question that may arise is - does this mean that Prakriti is further divisible (like an atom) into Sattva, Rajas and Tamas (electrons, protons and neutrons)?

As per this article, it is not so.

Sattva, Rajas and Tamas are the functional modes of Prakriti. That is, just like how Brahman is defined as Sat-Chit-Ananda, the very essence of Prakriti are Sattva, Rajas and Tamas.

Ontologically speaking, "sattva" is that which makes for "existence" or "beingness." Prakrti is "sattva" or itself "existence". This aspect of Prakrti expresses the Samkhyan conception of "realism" of the objective entity, the Prakrti, as against all schools of thought emphasizing the reality of the subject only. "Rajas" is that which makes for "change in itself". Prakrti is "rajas", or that which "changes". It is this aspect of Prakrti which expresses the Samkhyan conception of the dynamism of Prakrti, enabling it to undergo transformation into the material world under the influence of Purushas. And, lastly, "tamas" is that which "denies annihilation through change". Prakrti's "tamas" is that which "restrains annihilation through change". "Tamas" is a force which restrains. This aspect of Prakrti indicates the Samkhyan opposition to all nihilistic interpretations of reality. These three, then, are the heterogeneous modes of working of Prakriti. By means of these, Prakrti

1. exists (sattva),
2. existing, it changes (rajas);
3. yet, it restrains itself (tamas).