Tanmatra

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The Sanskrit word ‘tanmatra’ literally means subtle elements. It reflects the knowledge of atoms in ancient classics. Ayurveda being the life science has focused on the genesis of life along with the fulfillment of long healthy life. This concept of genesis of life in Ayurveda find its roots in Sankhya philosophy and Vedant Philosophy. This concept of tanmatras is reflected as the influence of Sankhya and Vedant philosophy on Ayurved.

Contributors
Section/Chapter Concepts/Tanmatra
Authors NawkarMadhumati S.1
Reviewer Basisht G.2,
Editor Deole Y.S.3
Affiliations 1DepartmentofSanskritSamhitaSiddhanta, R. T. AyurvedMahavidyalaya, Akola, Maharashtra, India
2 Rheumatologist, Orlando, Florida, U.S.A.
3Department ofKayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India
Correspondence emails madhumati.nawkar@gmail.com,
carakasamhita@gmail.com
Publisher Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India
Date of publication: November 24, 2022
DOI In process

Etymology

The word Tanmatra is made up of two words Tat+ Matra. Literary meaning ‘only that’. The term matra indicates the subtleness (Suksmatva)[1]

Definition

Tanmatras are trifled, rudimentary or subtle elements from which the grosser elements (mahabhoota) are produced.[2] The shabdadi (subject of senses/ quality of Mahabhootas) which are anudbhuta (In evolutionary stage) and can not be sensed by external sense organs are ‘tanmatras’. Only a person with highly developed senses like yogi can experience it.[3]

Types of tanmatras

There are five sense perceptions -hearing, touch, sight, taste and smell and there are five tanmatras corresponding to the five-sense perception [4]
These are five in number

  1. Shabdatanmatra or sukshma akasha mahabhuta
  2. Sparshatanmatra or sukshmavayumahabhuta
  3. Rupa tanmatra or sukshmateja/agnimahabhuta
  4. Rasa tanmatra or sukshmajala/aapmahabhuta
  5. Gandhatanmatra or sukshmaprithvimahabhuta

Synonyms

Sukshmabhoota[5], avishesha[6], paramanu[7].

Concept of Tanmatra as per Sankhyaphilosophy

While describing the surge of Universe the Sankhya explains the role of tanmatra. Sankhya enlisted 25 principles behind creation of universe. These principles are classified into 4 categories according to their role in the surge.[8]
Sr no. Category Name Number
1 Mulaprakriti (origin/ creator) prakriti 01
2 Prakriti-vikriti (creator & creation dual nature) Mahat
Ahankar
Panchtanmatra 		07
3 Vikar (creation) Panchamahabhoota (Five fundamental elements)
Panchajnanendrya (Five sense organs)
Panchakarmendriya (five motor organs)
Mind (mana) 		16
4 Na prakriti navikar (neither creator nor creation) Purusha 01

According to Sankhyas at the initial stage the two original eternal principles are mulaprakruti or avyakta (principal origin) and purusha.
Prakriti is the original state with balanced state of triguna, everything is in a mass and one thing cannot be distinguished from one another. Prakriti with the help of purusha causes the creation. [9]
The next principle mahat (cosmic intellect) gets originated from avyakta, and this further originates ahankara (ego/ self sense of cosmos). The ahankara is of three types.

  1. Sattvika: Ahankara with dominance of sattva, also known as vaikarika.
  2. Rajasika: Ahankara with dominance of rajas, also known as tejas.
  3. Tamasika: Ahankara with dominance of tamas, also known as bhutadi.
The tanmatras originate from tamas ahankara with the help of rajas ahankara. These tanmatras are subtle structures considered as ‘avishesha’ and are the sources of panchamahabhuta (five basic elements). The panchamahabhuta are macroscopic structures and categorized as vikara (creations). Eleven indriyas originate from satvika ahankara with help of rajasika ahankara. Tanmatras are principles/ elements with dual nature (i.e. creator and creations) originated from tamas and rajas ahankara. These tanmatras create gross elements.

Vedant philosophy

In the text ‘Vedant Sara’, in context of explaining the surge of universe, it is mentioned that Chaitanya (consciousness), when covered by tamas dominance, creates akasha. Thereafter, vayu is originates from akasha; teja originates from vayu and further jala originates from teja. Lastly prithvi originates from jala. At this time, these subtle elements (sukshmabhuta) or tanmatras are apanchikruta[10] (singular and not quintupled)..
Panchikarana (quintiplication) is the process explained by Vedanta for the formation of gross elements from tanmatras.

Vaisheshika philosophy

According to Vaisheshika philosophy, at the initial stage, there are parmanus (atoms) of four mahabhuta (namely vayu, agni, jala, prithvi). The gross mahabhutas are created from those paramanu.[11]

Ayurveda

Twenty four principles (chaturvinshatitatvatmak purusha) are listed in Charak Samhita. Instead of 25 principles mentioned by Samkhya, here only 24 principles are counted. The purusha and prakriti considered as one principle that is avyakta.[12] These principles are classified into two categories – 8 prakriti (creators) and 16 vikara (creations)[Cha.Sa. ShariraSthana1/63].Tanmatras are considered as prakriti tattva and para (supreme). [Cha.Sa. ShariraSthana 1/35] Sushruta explained the surge in universe, counted 24 principles (tattva). He has mentioned the creation of tanmatras from tamasa and rajasa ahankara. [Su.Sa. ShariraSthana 1]

Theories of origination of mahabhutas from tanmatras

There are various opinions about origination of gross elements (mahabhutas) from subtle elements (tanmatras)
  1. Each mahabhuta originates from its own tanmatra. As commented by Shri Gaudapad on Sankhyakarika, akasha originated from shabdatanmatra, vayu from sparshatanmatra, agni from rupatanmatra, jala from rasa tanmatra and prithvi from gandhatanmatra respectively.[13]
  2. Quintiplication (panchikarana):
    In Vedant philosophy, it is believed that for formation of each gross element all tanmatras take part in specific proportion. The dominance of concerned tanmatra gives rise to the concerned mahabhoota. That is in each sthulabhuta 50% or ½ portion will show dominance of its own tanmatra and rest four tanmatras will occupy 1/8th portion (12.50%) each. This is known as panchikarana.[14]
    3. For example, akasha mahabhoota is formed by combination of - 50% of shabdatanmatra, 12.5% of sparshatanmatra, 12.5% of rupatanmatra, 12.5% of rasa tanmatra and 12.5% of gandhatanmatra.
  3. Addition of properties (kramotpatti[15]/ bhutantaraanupravesha[16]/ ekottarparivriddhi[17])
    When the gross elements originate from its own tanmatra, the previous element’s tanmatra also plays role in its creation. That means first akash originates from shabdatanmatra. Thereafter, vayumahabhoota originates from sparshatanmatra along with shabdatanmatra. So vayu shows two qualities shabda and sparsha, and so on/ The properties of each mahabhuta in sequential formation are shown in table below.
Table: Sequential formation of mahabhuta, their properties with tanmatra:
No Tanmatra Mahabhuta Guna
1 Shabda Akash Shabda
2 Shabda + Sparsha Vayu Shabda, Sparsha
3 Shabda + Sparsha + Rupa Agni Shabda, Sparsha, Rupa
4 Shabda + Sparsha + Rupa + Rasa Jala Shabda, Sparsha, Rupa, Rasa
5 Shabda + Sparsha + Rupa + Rasa + Gandha Pruthvi Shabda, Sparsha, Rupa, Rasa, Gandha

References

  1. ↑ Gaudpadabhashya on ShriIshvarkrishnavirachitaSankhyakarika, Verse22 Chaukhamba Sanskrit SerieseOffice,Varanasi, 1953, P.20.
  2. ↑ Sir Monnier Williams, Sanskrit English Dictionary, Southern Publication, Madras, 1987, P. 434.
  3. ↑ Dalhan, NibandhSangraha commentary on SushrutSamhita,SharirSthana Chapter1,Verse 4,Chaukhamba Orientallia, Varanasi 1997,p. 339.
  4. ↑ Gaudpadabhashya on ShriIshvarkrishnavirachitaSankhyakarika,Verse22 Chaukhamba Sanskrit SerieseOffice,Varanasi, 1953. P.4,5.
  5. ↑ Chakrapani, Ayurved Dipika Vyakhya on CharakaSamhitaSharirSthan Chapter 1, verse 63, ChaukhambaSurbharati Publication, 1992, P.293.
  6. ↑ ShriIshvarkrishna ,Sankhyakarika, verse 38 Chaukhamba Sanskrit SerieseOffice,Varanasi, 1953. P.33.
  7. ↑ Dr.V.J. Thakar, AyurvediyaMaulik Siddhant, Gujrat Ayurved University, Jamnagar,1985 P.135.
  8. ↑ ShriIshvarkrishna ,Sankhyakarika verse 3 Chaukhamba Sanskrit SerieseOffice,Varanasi, 1953.P4.
  9. ↑ Dr.D.L. Chary, A Textbook of PadarthaVijnanaEvumAyurvedItihasa,Chaukhamba Sanskrit Pratishthan,Delhi,2017, P.74.
  10. ↑ ShrimatsadanandYogeendra, Vedantsar, Verse 18, Chaukhambha Publishers, Varanasi,1998, P28
  11. ↑ Vd. A. Bhatkar, Padarthvidnyan, Rajni Publisher, Nagpur,2008, P. 44.
  12. ↑ Chakrapani, Ayurved Dipika Vyakhya on CharakaSamhitaSharirSthan, Chapter 1 verse 60 ChaukhambaSurbharati Publication, 1992, P.293.
  13. ↑ Gaudpadabhashya on ShriIshvarkrishnavirachitaSankhyakarika,Verse3 Chaukhamba Sanskrit SerieseOffice,Varanasi, 1953. P4.
  14. ↑ ShrimatsadanandYogeendra, Vedantsar, Verse 28, Chaukhambha Publishers, Varanasi.1998,P.36.
  15. ↑ Dr. V.J. Thakar, AyurvediyaMaulik Siddhant, Gujrat Ayurved University, Jamnagar,1985, P.136.
  16. ↑ Chakrapani, Ayurved Dipika Vyakhya on CharakaSamhitaSharirSthan 1 verse28 ChaukhambaSurbharati Publication, 1992, P.289.
  17. ↑ Dalhan ,NibandhSangrahacommentary on SushrutSamhita,Sharir Sthana,Chapter1,Verse 4,Chaukhamba Orientallia, Varanasi 1997,p 339.
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