Trigunas
Deriving the concept of Trigunas from ancient Indian texts, each represents a personality trait or characteristic in humans. The threefold characteristics—Sattva, Rajas, and Tamas—described in the Bhagavad Gita form the core of human nature and bind the Atman to the Sarira. The term “Guna” describes a thread that metaphorically weaves the fabric of nature (Prakriti). Rajas represents passion or hyperactivity, Tamas represents passivity and inertia, and Sattva represents purity (Tomar, 2024).
Sattva Guna
As described in the Bhagavad Gita, Sattva Guna is characterized by traits of enlightenment and purity, allowing individuals to perceive reality as it is (Gupta, 1977; Swaroop et al., 2016). It fosters mental clarity, wisdom, and long-term happiness. Individuals with high Sattva tend to be calm, introspective, and content, striving for knowledge and long-term well-being.
Rajas Guna
Rajas Guna involves an active and passionate nature, often drawing individuals toward pleasure and attachment. While it fuels ambition and desires, it also leads to restlessness and an insatiable craving for material pursuits (Swaroop et al., 2016). Associated with action arising from desires, people dominated by Rajas often seek pleasure, wealth, and attachment to materialistic goals but may struggle to find long-term fulfillment.
Tamas Guna
Tamas Guna is associated with inertia, ignorance, and self-destruction. It is born out of delusion and can lead to confusion, laziness, and resistance to change (Gupta, 1977; Swaroop et al., 2016). Linked to ignorance and delusion, those with high Tamas may struggle with self-awareness, feel disconnected, and exhibit tendencies toward laziness or self-destructive behaviors.
In Ayurveda, these three Gunas define the characteristics of the mind, while in other Shastras, they represent the modes of material energy. A person’s temperament, behavior, emotions, and actions are shaped by the dominance of one of these Gunas at any given time.
Bhagavad Gita – Gunatraya Vibhaga (Chapter 14)
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ १४-५॥
Sattvaṃ rajastama iti guṇāḥ prakṛtisambhavāḥ |
Nibadhnanti mahābāho dehe dehinamavyayam || 14-5 ||
Meaning: “Purity, passion, and inertia—these Gunas, O mighty-armed, born of Prakriti, bind the indestructible Atman fast in the body.”
All three Gunas coexist in a person’s mind, constantly competing for dominance. Their dynamic interaction influences an individual’s thoughts, emotions, and actions, shaping their overall mental state. The dominance of one of these Trigunas at any given time affects personality, emotions, health, and life quality.
Sattva
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ १४-६॥
tatra sattvaṃ nirmalatvāt prakāśakamanāmayam sukhasaṅgena badhnāti jñānasaṅgena cānagha ||
Rajas
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ १४-७॥
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam
tannibadhnāti kaunteya karmasaṅgena dehinam 14-7
Know that Rajas (is) of the nature of passion, the source of thirst and attachment; it binds fast O Kaunteya the embodied one by attachment to action.
Tamas
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभि स्तन्निबध्नाति भारत ॥ १४-८॥
tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām
pramādālasyanidrābhi stannibadhnāti bhārata 14-8
Know that Tamas is born of ignorance, deluding all beings, it binds fast, O Bharata, by heedless-ness, indolence and sleep.
Triguna Profile Questionnaire
A Triguna Profile Questionnaire is a tool to estimate the high and low characteristics of Trigunas in a person. According to Murthy & Kumar (2007), the following characteristics indicate high and low traits in each parameter.
| Gunas | High Characteristics | Moderate Characteristics | Low Characteristics |
|---|---|---|---|
| Sattva | Wise, calm, self-disciplined, introspective, ethical, emotionally stable, seeks knowledge, content, truthful. | Self-disciplined, emotionally stable, rational, moral clarity but may struggle with practicality. | Confused, impulsive, lacks moral clarity, struggles with self-awareness, reactive rather than reflective. |
| Rajas | Ambitious, energetic, competitive, seeks success and material gains, socially active, risk-taker, assertive. | Energetic, goal-driven, leadership qualities, proactive but may experience impatience and frustration. | Procrastination, lack of motivation, struggles to initiate tasks, passive, indifferent to achievement. |
| Tamas | Lazy, confused, emotionally unstable, helpless, fearful, disconnected, prone to depression and procrastination. | Steady, practical, routine-oriented, patient but reluctant to change or adopt new perspectives. | Mentally clear, motivated, self-confident, engaged in life, purposeful, emotionally stable. |
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥ १४-९॥
Sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata |
Jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta || 14-9 ||
“Sattva binds one to happiness, Rajas to action, and Tamas, covering knowledge, leads to heedlessness.”
Guna Predominance
In Shrimad Bhagavad Gita, the characteristics of a person having a certain Guna predominance are clearly outlined in Adhyaya 14.
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ १४-११॥
Sarvadvāreṣu dehe’smin prakāśa upajāyate |
Jñānaṃ yadā tadā vidyād vivṛddhaṃ sattvamityuta || 14-11 ||
“When, through every gate (sense) in this body, the light of intelligence shines, then it may be known that Sattva is predominant.”
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा ।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ १४-१२॥
Lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā |
Rajasyetāni jāyante vivṛddhe bharatarṣabha || 14-12 ||
“Greed, activity, undertaking of actions, restlessness, and longing arise when Rajas is predominant, O best of the Bharata family.”
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥ १४-१३॥
Aprakāśo’pravṛttiśca pramādo moha eva ca |
Tamasyetāni jāyante vivṛddhe kurunandana || 14-13 ||
“Darkness, inertness, heedlessness, and delusion arise when Tamas is predominant, O descendant of Kuru.”
Ayurvedic Perspectives
Triguna in Ayurveda primarily discusses how a person’s psychological characteristics are formed, how personality traits are described, and how mental diseases (Rajas & Tamas Guna) predispose individuals to illness. The increase in Sattva Guna is considered essential for mental clarity and well-being (Sandhya & Vinodkumar, 2021).
Among the three, Sattva is the pure quality of the mind that fosters happiness, knowledge, and wisdom, whereas Rajas and Tamas negatively influence the person, leading to disturbances in mental and physical health.
निद्राहेतुस्तमः, सत्त्वं बोधने हेतुरुच्यते ।
स्वभाव एव वा हेतुर्गरीयान् परिकीर्त्यते ॥ (Sush Samh 4.35)
Nidrāhetustamaḥ, sattvaṁ bodhane heturucyate |
Svabhāva eva vā heturgarīyān parikīrtyate || (Sush Samh 4.35)
Psychology Perspectives
Studies have established that the Sattvika Guna aligns positively with all five components of PERMA (Positive Emotion, Engagement, Relationships, Meaning, and Accomplishment), contributing to human flourishing. In contrast, Rajasika and Tamasika Gunas negatively correlate with well-being, with Tamasika showing the strongest negative association (Pandey & Dubey, 2020).
Additionally, Trigunas have been studied alongside Eysenck’s Three-Factor Personality Model. Sattva corresponds to high extraversion and low neuroticism, Rajas aligns with high extraversion and high neuroticism, while Tamas resembles high neuroticism and low extraversion (Swaroop et al., 2017). This suggests that ancient Indian and modern Western psychological frameworks share common underlying structures.
References
Bonshe, & Srivastava, M. (2023). Effect of Triguna on the self-esteem of young adults, Journal of Philosophy and Social Science, 8(2), 327–335. Read More
Gupta. (1977). Madhusudana Sarasvati On The Bhagavad Gita: Being An English Translation Of His Commentary, Gudhartha Dipika. Motilal Banarsidass.
Jayasheela & K. Salagame, K. K. (2018). Triguņa and chitta bhũmike in Yoga practitioners. Indian Journal of Positive Psychology, 9(01).Read More
K Murthy, P., & Kiran Kumar, S. K. (2007). Concept triguna: A critical analysis and synthesis. Psychological Studies, 2.
Khanna, P., Singh, K., Singla, S., & Verma, V. (2013). Relationship between Triguna theory and well-being indicators. International Journal of Yoga – Philosophy, Psychology and Parapsychology, 1(2), 69. Read More
Pandey, S., & Dubey, A. (2020). Confluence of Triguna and PERMA Model: An Empirical Validation. Mind and Society, 10(03-04), 43–49. Read More
R. Swaroop, Salagame, K. K. K., & Archana Bhat Kallahalla. (2016). Triguna: A Conceptual Study and the Development and Validation of AHS Scale. Indian Journal of Positive Psychology, 7(4), 380–389. Read More
Sandhya, M. R., & Vinodkumar, M. V. (2021). Critical insight in concept of Triguna: A review. International Journal of Research in Ayurveda and Pharmacy, 12(3), 143–146. Read More
Tomar, Dr. V. S. (2024). Self Management Through Self Evaluation (1st ed., Vol. 1). Prabhat Prakashan Pvt. Ltd.
Online Resources:
Shlokam.org | DharmaWiki | Sushruta Samhita (Sharirasthanam Adhyayam 4 Sutram 35)