ANCIENT INDIAN CONCEPT OF PERSONALITY

PRESENTER- DEEPIKA NAMBIAR

CHAIRPERSON- Ms SAHANA MADHYASTHA
• The insights in understanding human nature or personality
as per Indian thoughts is derived from various Indian
philosophical traditions like:
• The Vedanta concept of personality development is
based on the concept of perfection of each person and
self-development for realization of our actual-self.
(Bhattacharya, 1978)

• Five dimensions are involved in forming the human

personality.
1) physical self,
2) energy self,
3) intellectual self,
4) mental self, and
5) blissful self.

• Well-integrated personality is the sum total of

harmonious expression of these five dimensions.
• The five fold method to attain to such state of
heightened perfection and purity are :

• a) self-effort,
• b) self-control,
• c) self-reliance,
• d) self-sacrifice, and
• e) self-knowledge.
• The Gita talks about innumerable forces of negative and
positive tendencies (Gunas) within us, which influence our
thoughts and actions. (Aurobindo S, 1942)

• We constantly work under such influences and go through

various physical, emotional and intellectual experiences.

• The quality and quantity of these experiences determines

our personality, pattern of behaviors and conduct.
• Sri Aurobindo in his “Essays on the Gita” used the term
“spiritual personality” .( Kapur M, 2008)

• According to him “We have before us three powers, the

Purushottama as the Supreme truth into which we have
to grow, the Self and the Jiva.

• The supreme spiritual nature of being, the Para Prakriti,

free from any limitation by the conditioning ignorance, is
the nature of Purushottama.
• In the impersonal self, there is the same divine nature,
but there it is in its state of eternal rest,equilibrium,
inactivity, Nivriti.

• Finally for activity, for Pravritti. , the Para Prakriti

becomes spiritual personality, the Jiva.”

• Thespiritual personality is explained as expression of

actions of supreme power, the loss of doership in actions
is another facet of spiritual personality.
• According to Advaita Vedanta jiva' or the individual
personality comprises of a subject-object complex.

• Its subject element is pure consciousness and is called

Saksin.

• Its object element is the internal organ called the

'antahkarana' ' (i.e. mind or intelligence), which as a
mode of material existence, undergoes constant
configurations (vrtti) through its contact with the external
objects.

( Bhattacharya, 1978)
 THE CONCEPT OF SWABHAAVA
• Swabhaava is the essential quality

– Indigenous thought related to personality and

temperament.

– “Speed of spirit which manifests itself as the

essential quality”

– Covers all aspects of personality

– The essential law of one’s nature – according to the

Gita
• Everything possesses a dominant characteristic, quality
or attribute.

• Swabhava can also be defined as “the nature of a thing”

or “self-nature.”

• Swabhava is what is inherent of the individual, the

primeval function that does not depend on causal,
temporal or spatial circumstances to exist: the true
nature does not have an appearance.

(Das RC, 1987)

TRIGUNA AND PERSONALITY
PSYCHOLOGY
• Concept of Guna dates back to Atharva Veda.

• Paranjpe considers jiva, svabhava and prakrti, ahamkara,

and Atman, and Purusa as the most important concepts
related to personality and self.

• Three gunas lead to different kinds of temperament. This

is primarily influenced by both physiological and
psychological parameters.

• There is also a transcendental qualityless state conducive

to self realization. This is known as gunatheetha.
 THE SATTVIC GUNA
• Is the “spiritual quality.

• A person has inherent desire to be good

and caring. There is a resolute constancy
of mind and senses.

• 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

• One of the limitations of sattvic guna is that it binds a

person through attachment to happiness and knowledge.
Motive force of sattvic action
 THE RAJASIC GUNA
• Is the “active quality”.

• Rajas guna is considered to give rise to

passion and desire, 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.

• Attributes of this guna are:

 THE TAMASIC GUNA
• Is the “material quality”.

• Tamas arises from hopes and illusions. Tamasic guna

also suggests disillusionment and cynicism.

• Tamas produces ambiguity, idleness, fantasy, and

persistence.
• Tamasic guna dominant person derives
happiness which originates and ends in
self-delusion and miscomprehension.

• The positive manifestation of Tamas guna

is willingness to work very hard.

• Limitations of this attribute are attachment

to possessions and self-centered
tendencies.
Characteristics of Tamas guna dominant people
are:
PERSONALITY TYPES
BASED ON TRIGUNA
• Ayurveda recognizes 16 types of personalities based on
the classical Guna theory.

• There are seven types of Sattva, six of Rajas, and three

of Tamas, totaling 16 types of personalities under which
all people can be grouped.

• Personality types are described in terms of social,

intellectual, emotional and moral characteristics.
• Types of Sattva are:
• Brahma Type are :
 pure individuals
 have freedom from passion and envy
 emotionally stable.

• Arsa (Sharing the traits of Rsis)

 Engaged in sacrifices, study, vow, and
celibacy.
 Intelligence and imagination are defining
characteristics.
• Aindra (Traits of Indra)
 Happy go lucky individuals, brave.

• Yamya (Sharing the traits of Yama)

 Readiness for action,
 Freedom from attachment

• Varuna
 Sobre and conservative.
 Clean and brave.
• Kubera
 The Kubera is a God of wealth.
 The persons with these traits possess
luxuries and have liking for pleasure and
recreation.

• Gandharva
 Fondness for dancing, singing and music
are the predominant traits of people.
• Types of Rajas Sattva are:
• Asura
 Such persons are deceitful, violent, and
toughminded.

• Raksasa
 Intolerance, overeating, and indulging in
sleep are defining characteristics.

• Paisaca
 Fondness for women, gluttonous habits,
and cowardice disposition.
• Sarpa
 Sharp reaction and bravery are some of
the defining traits.
• Praita
 Excessive desire for food and have
greediness. Undisciplined traits are also
present.
• Sakuni
 Group dependent, tense, and attachment
with passion.
• Types of Tamas Sattva are:
• Pasava
 They share the traits of animal,
 they are less intelligent, sleep and indulge
in sex excessively.

• Matsya
 The instability is the hallmark of this trait
cluster.
 They are passionate and have wrathful
disposition.
• Vanaspatya
 Indolence, indulgence in food and
deficiency of all intellectual faculties.

 These individuals are group dependent.

 They represent imbecile type of

personality.
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.

 A person is self-assured and spiritual.

 RAJAS AND TAMAS INTERATION AND
ITS IMPACT AN ATTRIBUTES
 This combination is indicative of “materially active
quality”.

 When active quality of rajas combines with

material quality of tamas it determines the ability to
deal with people and events.

 Helps in building relationships and achieving

objectives. Also called “human relation” ability.
 Ayurveda and personality
• Health exists when there is a balance between three
fundamental bodily humours or doshas:
• Changeability - in size, shape, mood, and action

• Enthusiastic, imaginative, and impulsive

• Good at initiating things but poor at finishing them.

• Energy fluctuates, with jagged peaks and valley

• Relaxed

• Slow to anger, slow to eat, slow to act.

• They sleep long and heavily.

• Tends to procrastinate and be obstinate.

• Relatively predictable.

• Quick, articulate, biting intelligence,

and can be critical or passionate with
short, explosive tempers.
• Efficient and moderate in daily habits, eats and sleeps
regularly
• Relatively predictable.
• Quick, articulate, biting intelligence, and can be critical or
passionate with short, explosive tempers.
 Message from Bhagavad Gita
• The first and foremost message of
Bhagavad Gita in the context of Personality
Development is:

“even the most learned, highly successful

and fearless can suddenly enter into a
state of ‘despondency’ leading to ‘inaction”.

(Das RC, 1991)

• The ‘Divine’ qualities one should aim to possess are given in the
Sixteenth Chapter and are as follows:
 Abhayam: Fearlessness

 Sattva samsuddhi: Purity of Mind

 Jnanayogavyavasthitam: Practice of Yoga for Self-

realisation

 Danam: Charity

 Damam: Control of Senses

 Yajnam: Performance of Sacrifice

 Svadhyayam: Study of texts for ‘Self-
realisation’

 Tapas: Austerity

 Aarjavam: Straightforwardness

 Ahimsa: Nonviolence

 Satyam: Truthfulness
• Akrodham: Absence of anger

• Thyagam: Renunciation

• Shanti: Tranquility

• Apaishunam: Aversion to faultfinding

• Daya: Compassion

• Mardavam: Modesty
• Hri: Shame in doing unrighteous deeds

• Achapalam: Absence of craving

• Tejas: Vigour

• Kshama: Forgiveness

• Dhriti: Fortitude
• Soucham: Cleanliness

• Adroham: Freedom from envy

• Natimanita: Absence of self esteem

• Bhuteshvaloluptvam: Freedom from

covetousness
 The ‘demonic’ qualities one should aim to get rid of are:

 Dhamba: Pride
 Darpa: Arrogance
 Abhimanam: Conceit
 Krodha: Anger
 Parushyam: Sternness
 Ajnanam: Ignorance
 “Upanishads”
• “Personality”, given in the Upanishads, consists of the
‘five’ sheaths. They are:
 Basu (2001) suggested 'integral psychology' based on Sri
Aurobindo’s concepts.

• He conceived the individual from two perspectives:

• The first one viewed the individual as a “series of

concentration rings in sheaths arranged as the outer being,
inner being and inmost being.
• The ‘outer being’ is what is known as ‘personality’ in
psychology and is made up of the:

 physical, vital, and mental planes of consciousness

intermingled with each other in spite of having distinctive
characteristics.

 The outer being revolves around the ego.

 The ego or ‘I’ is a temporary construction drawn up from

components of our nature-mind, life-energy (vital) and body
(physical)

• The inner being cannot be organized around the ego but needs
the support of a ‘beyond ego’ principle.”
• 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 every thing. It is also
called as Atman.
 Temperament
• The temperament of the man is never altered nor does it
suffer any deterioration.

• The temperament of a person however painful to others

does no inconvenience to others.

• The temperament (prakriti) of a person is determined by

the preponderance of a particular dosa at the time of his
generation.

(Kapur M, 1997)
 Types:
 Vataja temperament:

• These people are wakeful, averse to bathing and cold

contact, vain, dishonest, hot tempered.

• Impulsive, unsteady in friendship, ungrateful.

• Incoherent in his habit and vacillating in his temper.

• Mind is never steady.

 Pittavaja temperament:

• Is intelligent and loves to monopolize the conversation.

• Irritable in temper though cools down very soon.

• Never overpowered with fear.

• Is vigorous.
• Kaphaja temperament:

• Grateful, self controlled, forbearing, unselfish and strong.

• Does not hastily form opinion.

• Respectful towards his superiors.

• Is true to his words and always obedient.

 Buddhism
 According to Buddhism human personality has several
elements which are readily accessible to individual experience
through self examination.

 The aggregate of form, rupa khandha, representing

corporeality.

 The aggregate of feelings, vedana khandha, classified as

pleasant, unpleasant and neutral.
 The aggregate of perceptions, sanna khandha, of five fold
kind (seeing, hearing, smelling, tasting, touching).

 The aggregate of volitional processes, sankhara khandha

 The aggregate of empirical consciousness, vinnana khandha

(Mukherjee R, 2007)
Buddhism gives six types of personalities, each of
which is dominated by the following qualities:
Greed

Hate

Delusion

Intelligence

Faith

Discursiveness
 6 personality types in Bhuddism:

 Ragacharith- attached
 Doshacharith- envy, aggression
 Mohacharith- dull, idle
 Buddhicharith- rational
 Vithakkacharith- imaginative
 Sadvacharith- disciplined
 Conclusion
 Personality development consists of
growth towards unity.

 Indian view is similar to the views of

Rogers and Maslow’s which hypothesize
spontaneous growth given right conditions.

 In the Indian system the total personality

change is emphasized more than specific
behavior change.