E-ISSN:2456-3110

Review Article

Personality Traits

Journal of Ayurveda and Integrated Medical Sciences

2024 Volume 9 Number 10 OCTOBER
Publisherwww.maharshicharaka.in

Understanding the Relationship between Satva and Shareera w.s.r. to Personality Traits

Dodamani N1*, Dhaneshwari HA2, Punith P3
DOI:10.21760/jaims.9.10.15

1* Nikhil Dodamani, Post Graduate Scholar, Department of Kayachikitsa and Manasaroga, Shri Dharmasthala Manjunatheshwara College of Ayurveda, Udupi, Karnataka, India.

2 Dhaneshwari HA, Assistant Professor, Department of Kayachikitsa and Manasaroga, Shri Dharmasthala Manjunatheshwara College of Ayurveda, Udupi, Karnataka, India.

3 Punith P, Assistant Professor, Department of Kayachikitsa and Manasaroga, Shri Dharmasthala Manjunatheshwara College of Ayurveda, Udupi, Karnataka, India.

Satva, Atma, Shareera are the three components. By the conjunction of these, existence of the living world is sustained. Understanding the relationship between these three components can help individual achieve a balanced and healthy life. Satva is one among the three innate qualities of the mind which governs psychosomatic manifestations and represents purity, virtue and enlightenment, while Rajas and Tamas denote passion /activity and inertia /ignorance respectively. Shareera on the other hand is a manifestation of Tridoshas (Vata, Pitta, Kapha). The relationship between Satva and Shareera is complex mechanism influencing each other in profound ways. Our thoughts and emotions generated by Satva can have direct impact and physical being. The body is influenced by the qualities of mind, and the mind is also shaped by the qualities of physical body. Personality traits are commonly defined as relatively stable pattern of thoughts, feelings and actions in which individual is different from the others. It is often seen as reflection of interplay between Satva and Shareera. Our innate characteristics are shaped by combination of genetic, environmental and personal experiences. These traits influence how we perceive ourselves and others as well as how we interact with world around us.

Keywords: Satva, Rajas, Tamas, Shareera, personality trait

Corresponding Author How to Cite this Article To Browse
Nikhil Dodamani, Post Graduate Scholar, Department of Kayachikitsa and Manasaroga, Shri Dharmasthala Manjunatheshwara College of Ayurveda, Udupi, Karnataka, India.
Email: 		Dodamani N, Dhaneshwari HA, Punith P, Understanding the Relationship between Satva and Shareera w.s.r. to Personality Traits. J Ayu Int Med Sci. 2024;9(10):99-104.
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https://jaims.in/jaims/article/view/3697

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2024-09-13 2024-09-23 2024-10-03 2024-10-10 2024-10-24
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
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© 2024by Dodamani N, Dhaneshwari HA, Punith Pand Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

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Introduction

The word Satva is multifaceted and referred to multiple shades in Ayurveda connation. Derived from ‘Sat’ participle from verb as “to be” being “real”. the word has multiple meaning,

1. Synonym of Manas[1]
2. One of the three attributes which constitutes nature (Satva Guna)
3. Personality type or temperament
4. Natural property
5. Strength
6. Living being
7. Sediment or essence (Guduchi Satva)
8. Potential extract (Satvapatana)
9. Qualities like purity, clarity, generosity etc. (Guna)

Satva as Manas

Satva is a technical connation signifying the components of which man is made. Natural character or inborn disposition are dominated by mind conveniently and varyingly termed as Manasasatva, Manasa Kaya, Manasa Prakriti. The mental disposition is firmly laid on the foundations of Trigunatmaka represented by the attributes of mind. They are

Shuddha: Kalyana Bhaga[2] (Pure) - auspicious, free from defects

Rajasika: Rosha Bhaga (fraction of anger)

Tamasika: Moha Bhaga (ignorance) - inauspicious and they are called doshas since they arise from unrighteousness.

Each of these three types of Satva (psyche) are having innumerable varieties on the basis of permutation & combination of various factors related to body, species and their mutual symbiosis. Due to the variations in the body based on quality (Suchi Tara, Suchi Tama Bhava), age, species such as human beings and animals that is how the psyche varies due to the variation of the body, by keeping this doubt in view, Acharya explained their interrelation as Anyonyanuvidhanaccha which means Shareera and Manas act conformity with each other. Since both the body and mind are interrelated variations in the body are reflected in the mind. They do have some mutually contradicting properties, but that does not come in a way of harmonic existence.

Acharya Sushrutha beautifully explains this phenomenon he quotes - “An insect born out of poison is not affected by poison because of its very inborn nature”.[3]

Prakriti is manifested with togetherness of constituents of agonistic and antagonistic properties does not destroy the being, but only supports and promotes it.

Methodology

The study draws from classical Ayurveda texts along with modern sources, including textbooks and academic articles, and various web-based resources. These materials serve as the foundation for the detailed exploration of relation between Satva and Shareera.

Prakriti

Prakriti is the conducive state of the Doshas formed at the time of Garbha due to self-excitatory causes and which runs from birth to death. The Doshas that are evoked during the union of Shukra and Shonita lead to formation of Prakriti.[5] Prakriti is classified into 3 Deha Prakriti and 18 Manasa Prakriti respectively.

Personality[6]

The word ‘personality’ is derived from the Latin word ‘persona’ which means the ‘mask’ used by the actors performing on stage. According to Mischel (1976) personality consists of distinctive patterns of behavior that characterize each individual’s adaptation to his life. According to Floyd H. Allport - the individual’s characteristic reaction to social stimuli and the quantity of his adaptation to social features of the environment is known as personality.

Personality trait

According to DSM-5 - personality traits are enduring patterns of perceiving, relating and thinking about the environment and oneself that are exhibited in a wide range of social personal contexts.

Model of personality

16pf (personality factor) model is one among the many established models related to personality. This model is created by Raymond Cattell, evaluates personality through 16 unique traits. These traits encompass characteristics such as warmth, reasoning, emotional stability and social boldness.


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Satvika Prakriti[7] / personality

This trait is characterized by metaphysical knowledge, excellence, of intellect, presence of mind, brilliant memory and fortitude. They are known for gentleness, forgiveness, selfless conduct. Acharya Charaka has described seven and acharya Kashyapa[8] and Sushrutha[9] eight traits.

Table 1: Satvika Prakriti Lakshana

Type of SatvaFeaturesPersonality by 16pf [10] (probable)
Brahma Suchi, Satyaabhisandha, Jitatmana, Jnanavijnana Sampanna, Smritimana, Adhyayanapara Gurupujana Pure, truthful, self-control, spiritual knowledge, memory, studious, benevolent. REASONING (B)
Arsha Ijyapara, Adhyanapara, Bramhacharina, Athithivrata, Prathibhavana, Vachanasampanna,Devoted to rituals, studious, chastity, hospitable, brilliant, eloquent, skilled in art. OPENNESS TO CHANGE (Q1)
Aindra Aishwaryavana, Adeyavakya, Yajva, Ojasvina, Tejasopeta, VidvanaRoyal, authoritative, ritualistic, impressive, energetic, knowledgeable.
APPERHENSION (O)
Yama Lekhasthavrtta, Praptakari, Uttanavanta, Smritimana, Nirbhaya, Suchi Propitious, prompt actions, progressive, good memory, brave, pure. OPENNESS TO CHANGE(O)
Varuna Shura, Dhira, Suchi- Asuchidveshin, Ambuvihararata, Aklishtakarma, Sthanakopa Prasada, Priyavaditvam. Brave, pure and dislikes impurity, fond of aquatic sports, indefatigable, timely placed anger and pleasure, sweet speech. EMOTIONAL STABILITY (C)
Kubera Sthanamanopabhoga Sampanna, Parivarasampanna, Sukhavihari, Suchi, Urjitha, Maha Prasavaa SakthitvaSense of position, prestige and wealth, socially involved, liking pursuits of life, pure, strong, highly fertile WARMTH (A)
Gandharva Puranjna / Ithihasajna, Gandhamalyambarapriya, Nrityagitopsanjna, Striviharanitya, Subhaga Expertise in history and epics, fondness for cosmetics, song, dance, charming, ABSTRACTEDNESS (M)

Rajasika Prakriti / personality[11]

These individuals basically are excessively active and violent by nature. They are generally tense, anxious, and troubled. They are proud, arrogant, lustful and ambitious. Kashyapa holds that this is a mixed bag of both good and bad qualities mostly dominated by arrogance and violence.

Both Charaka and Kashyapa[12] have described six and Sushrutha[13] 5 variants in this category

Table 2: Rajasika Prakriti Lakshana

Type of RajasFeaturesPersonality by 16pf (probable)
Asura Shoora, Chanda, Asuyaka, Aishwaryavana, Aupadika, Raudra, Ekasin Valient, cruel, envious, authoritative, vacillating, fierce temperament, east alone, SOCIAL BOLDNESS (H)
Rakshasa Amarshin, Anubandhakopa, Chidrapraharina, Krura, Amisapriya, Svapnayasabahula, IrsuIntolerant, constant anger, strikes by deceiving, cruel, meat fond, envious, PRIVATENESS (N)
PisacaMahasana, Staina, Asuchi, SuchidveshinGluttonous, fond of women, unclean, delight in dirt PERFECTONISM (Q3)
SarpaKruddhaśura, Akruddhabhīru Tikshna, Mayanvita Āyāsabahula, Nidrālu Bahuvairi, Bold when excited, coward when not excited, sharp, trickery, laborious, sleepy, VIGILANCE (L)
Praita Aharakami, Lolupa, Asuyaka, Asamvibhagin, Alasa, Duhkasila, AdataFood fond, greedy, envious, not discriminative, indolent, dejected, misery. DOMINANCE (E)
Shakuna Anusaktakama, Ajasramaharavihara, Anavastitam, Amarsin, Asanacaya, Vagdyuna, Nityasankita, Bhiru, PravrddhakamaseviPassionate attachment, fond of eating, fickle, intolerant, un-acquisitive, vulgar speech, suspicious, timid, excessive indulgence in sex. LIVELINESS (F)

Tamasika personality[14]

This trait is characterized by inactivity, apathy and ignorance. They always look dejected, nihilistic and adverse to virtuous living, suffer, from inertia and excessive sleep.

Table 3: Tamasika Prakriti Lakshana

Type of TamasFeaturesPersonality by 16pf (probable)
Pasava Nirakarishunta, Amedhata, Jugupsitacharata, Maithunaparta, Svapnasilata, Rujalankaravarjitatva, ManadataOf forbidden nature, dull headed, disgusting food habits, over indulgence in sex, sleepy, looks dirty, somnolent REASONING (B) (SCHIZOTHYMIA)
Matsya Bhiru, Abudha, Aharalubda, Adyuna, Anavasthita, Toyakamita, Anusaktakamakrodha, Himsra, AtmaparaCoward, stupid, greed for food, gluttonous, fond of water, uncontrolled anger- love, cruel, selfish EMOTIONAL STABILITY (C) (LOWER EGO STRENGTH)
Vanaspatya Alasa, Abhinivistamahara, Sarvabuddhihina, Angahina, Vadhabandhapariklesha Sitavatatapaksama, EkathanaratiLazy, sole interest in food, absolute lack of intelligence, handicapped, indifferent to surroundings, idle WARMTH (A) (SCHIZOTHYMIA)

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According to Kashyapa tamas is dominated by confusion and resistance. All the three texts agree with this context both in relation to number and nomenclature.

Manasika Satva in Doshaja Prakriti[15]

Table 4: Deha Prakriti Lakshana

VataPittaKapha
Bahu Pralapa (delirium)Nipunamati (sharp)Dukha-Klesha-Gharma-Atapta (not easily irritated by sorrow, stress, heat)
Na Jitendriya (no self-control)Sucharita (chaste)Buddhaya Ukta (intelligent)
Prajagaruka (wakeful)Medhavi (brilliant)Satya-Sangha (honest)
Matsarya (jealous)Vigrihya-Vakta (debate-oriented speaker)Dharmatma (moral)
Alpa Smriti (less memory)Maanee (proud)Vadanti Na Nishthura (does not speak harsh words)
Nasthika (atheist)Klesha (Asahishnuta)Smitimaana (good memory)
Stena (thieving)Madhya-Jyana-Vijyana (moderate knowledge)Vinit (humble)
Adrithi (impatient)Shoora (courageous)Dridha-Shashtra-Mati (Strong loyalties towards Shastra

Relation between Shareerika and Manasa Prakriti

Vata is Rajo Guna dominant body element. Pitta is Satva Guna dominant and Kapha is Tamoguna dominant. If the psychic traits present in Shareerika Prakriti are analyzed, the following views can be drawn.

1. Rajasa Prakriti are prominent in Vata Prakriti[16]
2. Satvika Prakriti Lakshana as well as Rajasika Prakriti Lakshana are prominent in Pitta Prakriti.
3. Tamasika Prakriti Lakshana are prominent in Kapha Prakriti.

By this relation, the Shareerika Dosha have influence over the Satva. Other factors influencing the Manasa Prakriti are,

1. Jatiprasakta (Race)
2. Kula Prasakta (Hereditary)
3. Deshanupatini (Habitat)
4. Kalanupatini (Time)
5. Vayonupatini (Age)

6. Pratyatmaniyata (Characteristic features specific to the individual)
7. Bala Niyata (Strength)

Discussion

Prakriti is individual’s inherent constitution, encompassing their physical, physiological and psychological traits. Body is influenced very rapidly than mind. After development, body and mind are despaired, but they readily influence each other. The three attributes of mind Satva, Rajas, Tamas continues to exhibit in both physical and mental planes. Physically Satva is manifested by light and mentally by enlightenment, Rajas by activity and excitement, tamas by darkness and ignorance. The mind exhibits multiple characteristics due to variations in perception influenced by sensory organs, individual disposition, and interactions with the qualities of Satva, Rajas, and Tamas. This interplay between sensory input and mental disposition leads to diverse perceptions within a single consciousness, reflecting the complexity of human experience. The mind exhibits various traits such as conduct, purity, enmity, enthusiasm, sharpness, softness, seriousness, and instability, which can be categorized into three types Satvika, Rajasika and Tamasika. These qualities can coexist in an individual but cannot manifest simultaneously as a behavior and body actions. While an individual may display different traits at different times, the predominant quality over time defines their disposition. This tendency carries over into future lives, influencing the type of trait one possesses in subsequent incarnations.

Current theories emphasize that personality traits significantly influence human behavior and health outcomes. For example, individuals with high conscientiousness are more likely to adopt healthy habits like regular exercise and balanced diets, which contribute to better long-term health. In contrast, those with elevated neuroticism often respond poorly to stress, increasing their risk for chronic illnesses and negatively impacting their health perceptions. Additionally, personality affects stress management and social interactions; optimistic individuals typically cope with health challenges more effectively than pessimistic ones, who may experience higher rates of stress-related illnesses. Understanding these dynamics can enhance health strategies.


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Conclusion

Body and mind are two vital dimensions of four elements of the life process. The two constitute the three pillars (Tridanda) of human existence, thus overall view on concept of Manasa Satva reveals that we have an in-depth analysis of the various characteristics, behavioral modes, intellectual faculties, physical and psychological features of entire human class. These Trigunas were given incorporating general features and sub groups were identified on specific features found in different individuals. The number sixteen represents only the predominant once, Acharya Charaka has given that there can be infinite variations based on Tara Tama Bhava. These behavioral personalities seen in different patterns seen in different individual may reveal various behavioral patterns in different situations. These traits demonstrate the ability to take action that influences both the body and the mind.

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