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    Kalpana Srivastava Author Information : Concept of Personality: Indian Perspective

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    Kalpana Srivastava Author Information : Concept of Personality: Indian Perspective

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    Ananya Narang
    333 views4 pages

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    Vedanta- Guna Theory

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    333 views4 pages

    Kalpana Srivastava Author Information : Concept of Personality: Indian Perspective

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    Ananya Narang

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    Concept of personality: Indian perspective

    Kalpana Srivastava

    Author information ► Copyright and License information ►

    Eastern influence on Western thought goes back at least to the time of the
    ancient Greeks and Romans. Alexander the Great (4 th century BCE) made it as
    far as northern India, and the Roman philosopher Plotinus made a trip to
    study the philosophies of the region in 242 CE. Theosophical movement in the
    19th century that a real interest in Eastern thought (including Buddhism)
    emerged. The Indian authors have always realized that the Supreme is the
    Infinite and perceived that to the soul in Nature the Infinite must always
    present itself in an infinite variety of aspects.[1]

    The insights in understanding human nature as per Indian thoughts is derived


    from various Indian philosophical traditions like Vedanta, Samkhya, Yoga,
    Jainism, Buddhism, and other Researchers and Scholars in India have
    attempted to explain these concepts.[2,3,4,5,6]

    LEVELS OF CONSCIOUSNESS

    Sri Aurobindo emphasized on simultaneous activity of the concentric system


    and a vertical system. The concentric system is like a series of rings or sheaths.
    The outermost circle is comprised of awareness of physical body, awareness of
    vital (pranic) body or sheath, and awareness of mental sheath. These three
    types of consciousness are interconnected. The inner circle is composed of
    inner mind which is in touch with the universal mind or Supreme Energy. The
    innermost core is called as Psychic being which is a spark of the Divine
    (Supreme Energy) present in all of us and in everything. It is also called as
    Atman. The vertical systems is like a staircase consisting of various levels,
    planes of consciousness ranging from the lowest–the inconscient to the
    highest–Sat chit anand [Figure 1].[8]
    Levels of consciousness

    Upanishads are store house of psychological material. The nature of mind and
    its functions and different psychological phenomena–normal, abnormal,
    pathological, paranormal, and spiritual–are explained in Vedas and
    Upanishadas. The core themes, according to the ancient philosophical tradition
    are centered around self, soul, human nature, human existence, and human
    experience.[9]

    There are 12 major Upanishads, which fall into three groups, ‘each standing for
    definite stage of thought development connected with the two Ultimates of
    reality’ Brhada¯ranyka, Cha¯ndogya, I¯s’a, Kena, Ma¯ndukya, Aitereya,
    Taittiriya, and Kausitiki are the ones, which come under the early Upanishadic
    period. Mundaka and Katha fall into the mid-Upanishadic period. Prasna and
    Svetasvatara belong to the later Upanishadic period. Upanishads Ma¯ndukya
    and Taittiriya, have significance in contemporary psychology in the context of
    studies on consciousness and personality.
    The ancient Indian model of “Personality”, given in the Upanishads,
    consists of the ‘five’ sheaths. They are ‘Annamaya’ (food sheath),
    ‘Pranamaya’ (vital air sheath), ‘Manomaya’ (mental sheath), ‘Vijnanamaya’
    (intellectual sheath), and ‘Anandamaya’ (bliss sheath). ‘Annamaya’; a
    segment of human system is nourished by ‘anna’, that is, food.
    ‘Pranamaya’ is that segment which is nourished by ‘prana’, that is,
    ‘bioenergy’. ‘Manomaya’ is the segment nourished by ‘education’.
    ‘Vijnanamaya’ is nourished by ‘ego’ and ‘Anandamaya’ is the segment
    nourished by ‘emotions’.

    TRIGUNA AND PERSONALITY PSYCHOLOGY


    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 triguna and its dimensions

    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 Tamas, Rajas, and
    Sattwa. Paranjpe[14] considers jiva, svabha¯va and prakrti, ahamka¯ra,
    and A¯tman, and Purus’a 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.

    Go to:

    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.

    Go to:

    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.

    Go to:

    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.

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