TRIGUNA AND PERSONALITY

TRIGUNA AND PERSONALITY

INTRODUCTION

          The concept of Guna dates back to Atharva Veda, it was discussed in Bhagawat Gita and later included in Sankhya Darsana. The concept of Triguna has been utilized to explain the concept of personality in modern era as well. Indian researchers have also deliberated on this concept of Triguna in their writings. The development of consciousness is apparently rooted in this concept of Triguna. These are known as (sattva) called as stability; rajas called as activation and tamas called as inertia. Manas has been ascribed the functions which are mental functions and mental processes (Mnaovritti manopravrtti). They are considered to be manifestations of Triguna. The emotions we experience are closely related to the dominant guna in us.

EDUCATIONAL SIGNIFICANCE

          The concept of triguna has a lot of significance in the field of education and in the real life. A person’s personality gets shaped according to the nature of interrelations with other people at home and outside. Parents who reject children and parents who are oppressive induce Tamas in children. Parents who are punitive and encourage competition promote activation (Rajas) and democratic acceptance induces self-respect and stability (Sattva) in children. So everyone should try to understand the concept of triguna especially teachers because it helps them to determine the behavioural characteristics of the students and can easily take appropriate measures to promote class room management and to create positive learning environment to the students. Having a proper knowledge on the concept of triguna helps the parents as well as teachers to correlate the emotions of the students (children) to the dominant guna in them.  So they can take appropriate strategies to develop the level of positive qualities in the students.

DESCRIPTION OF THE TOPIC:

          Bhagawad Gita, at different places gives the models of highly developed human potential in its totality. It also describes three gunas and says that we all are combinations of these gunas (characteristics) which are Sattwa, Rajas and Tamas. Paranjpe considers jiva, svabhava and prakrti, ahamkara, and Atman, and Purusa as the most important concepts related to personality and self, which can help in developing indigenous personality theories. Following are explanations given about the three attributes of human personality. These three gunas lead to different kinds of temperament. This is primarily influenced by both physiological and psychological parameters.

Triguna and its dimensions:

Sattva	Rajas	Tamas
·        Priti	·        Apriti	·        Visida
·        Pleasure	·        Disagreement	·        Despair
·        Prakash	·        Pravrtti	·        Niyama
·        Illumination	·        Activity	·        Restraint

[Source: Kalpana Srivastava. Concept of personality: Indian perspective.

Industrial Psychiatry J. 2012 Jul-Dec; 21(2): 89–93.]

THE SATTVIC GUNA

          Sattva guna is the “spiritual quality”. When sattva guna is dominant, a person has inherent desire to be good and caring. There is a resolute constancy of mind and senses. When sattva is prevalent, the light of wisdom shines through the individual. Sattvic intellect clearly understands the difference between desirable and undesirable, undutiful and dutiful action. When sattva is dominant a person does his work as a duty. An action is done with calm understanding and the person is free from doubts. When sattva is dominant a person pays homage to divine and spiritual values. Strength Respect for Gurus, nonviolence, meditation, kindliness, silence, self-control, and purity of character are the motive force of sattvic action. One of the limitations of sattvic guna is that it binds a person through attachment to happiness and knowledge. The sattva guna also brings with it the problem of goodness.

THE RAJASIC GUNA

          Rajas guna is the “active quality”. Rajas guna is considered to give rise to passion and desire, it causes greed, activity, undertaking of works, restlessness, and desire. Rajas dominant person is full of attachment, full of longings for fruits of action. Due to dominance of self-interest, the intellect gives distorted picture of right and wrong. Renunciation and detachment are not fostered by Rajas dominant person. Enthusiasm, interest, and activity are some of the attributes of this guna.

THE TAMASIC GUNA

          Tamas guna is the “material quality”. Tamas arises from hopes and illusions. Tamas produces ambiguity, idleness, fantasy, and persistence. Characteristics of Tamas guna dominant people are cautious, apprehensive, and revengeful. Tamasic guna also suggests disillusionment and cynicism. When Tamasic guna is dominant, a person derives happiness which originates and ends in self-delusion and miscomprehension. The positive manifestation of Tamas guna is willingness to work very hard. One of these limitations of these attributes are attachment to possessions and self-centered tendencies.

SATTVA AND RAJAS INTERACTION AND ITS IMPACT ON ATTRIBUTES

          This combination is considered to be the “spiritually active quality”. When rajas is restrained and guided by sattva, people become ethical and noble in thought and action. The influence of spiritually active quality a person is self-assured and spiritual.

RAJAS AND TAMAS INTERATION AND ITS IMPACT ON ATTRIBUTES

          It is worth mentioning here that this combination is indicative of “materially active quality”. When the active quality of rajas combines with material quality of tamas it determines the ability to deal with people and events. It helps in building relationships and achieving objectives. This can also be called “human relation” ability.

PERSONALITY TYPES BASED ON TRIGUNA

          Seven types of Sattvika, six kinds of Rajasika, and two kinds of Tamasika are noted.

Seven types of Sattvika are:

Ø Brahma

Brahma Type are pure individuals and have freedom from passion and envy, they are equal to all creatures. The individual with these characteristics are noted to be emotionally stable.

Ø Arsa (Sharing the traits of Rsis)

          The predominant characteristics are engaged in sacrifices, study, vow, and celibacy. The intelligence and imagination are defining characteristics.

Ø Aindra (Traits of Indra)

          Happy go lucky individuals, brave, and outgoing are grouped under these categories. Incidentally this is an exception to the mention of company of women for the sake of pleasure especially in sattwik type of category.

Ø Yamya (Sharing the traits of Yama)

          The traits are characterized as readiness for action, freedom from attachment and similar to God of death.

Ø Varuna

          Persons with these trait clusters are sobre and conservative. They are clean and brave. 

Ø Kauvera

          The Kauvera is a God of wealth, hence the persons with these traits possess luxuries and have liking for pleasure and recreation.

Ø Gandharva

          Fondness for dancing singing and music are the predominant traits of people. Thus, Sattvik types have been divided in above description.

Rajasik types are dominated by wrathful disposition. The six types are enumerated in brief.

Ø Asura

Such persons are deceitful, violent, and tough minded.

Ø Raksasa

 Intolerance, overeating, and indulging in sleep are defining characteristics.

Ø Paisaca

 The characteristic traits of these types are fondness for women, gluttonous habits, and cowardice disposition.

Ø Sarpa

Sharp reaction and bravery in wrath terrorizing are some of the defining traits.

Ø Praita

They have excessive desire for food and have greediness. The undisciplined traits are also present.

Ø Sakuni

Group dependent, tense, and attachment with passion are noted in these types of individuals.

Tamasik are described as under:

Ø Pasava

They share the traits of animal; they are less intelligent sleep and indulge in sex excessively.

Ø Matsya

The instability is the hallmark of this trait cluster. They are passionate and have wrathful disposition.

 [Source: Kalpana Srivastava. Concept of personality: Indian perspective. Industrial Psychiatry J. 2012 Jul-Dec; 21(2): 89–93.]

RELEVANT QUOTATION ON THE TOPIC:

          In words of Aurobindo (1980), “All men have in them in whatever degree the rajasic impulse of desire and activity and the sattvic boon of light and happiness, some balance, some adjustment of mind to itself and its surroundings and objects, and all have their share of tamasic incapacity and ignoance”.

[Source: The Mother. Collected Works of the Mother, Volume 11. Cent. ed. Pondicherry: Sri Aurobindo Ashram Trust; 1980, pp. 12-5. ]

SUGGESTION

          With a view to develop the personality, or to bring forth a balance state among the ‘Trigunas’ an individual should practice various Yogic processes like pranayama, meditation etc., so that the dominated degree of Sattvic guna can be attained in his psyche.

CONCLUSION

          Trigunas (the three qualities) have profound role in the determining the behavioural characteristics of a person and thus they are most effective in framing of personality and in making of variant personality pattern. When three gunas are balanced the personality is balanced but if there is disturbance in any of the three gunas their personality gets disturbed. . “It is the Sattva Guna that is responsible for preparing mind to produce positive thought waves. Sattva Guna tries to bring a balance between the Rajasic and Tamasic (Rao, 2003).

REFERENCE

1.     Aurobindo S. 1990 The Life Divine, SABCL Vol. 18.

               Pondicherry:  Sri Aurobindo Ashram; pp. 267–344.

2.     Kalpana Srivastava. Concept of personality: Indian perspective.

              Industrial  Psychiatry J. 2012 Jul-Dec; Vol. 21(2): 89–93.

3.     Paranjpe, A.C. (2004). Handbook of Indian psychology. New Delhi, India: Cambridge University Press.

4.     Pathak (1972), ), In Rao, P.V. Krishna and Harigopal, K. (1979), The Three Gunas and ESP : An Exploratory Investigation, Journal of Indian Psychology, Vol. 2, No. 1, 63-67.

5.     Rao NH. Pancabhuta theory. Varanasi: Chowkhamba Krishnadas Academy; 2003. pp. 45–56.

6.     Wolf, David B. (1998). The Vedic Personalit6y Inventory: A Study of the Gunas, Journal of Indian Psychology, Vol. 16, No. 1, 26-43.