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The term 'rajas' literally means the active quality of mind. It is among the triguna(three fundamental qualities). [A.S.Sutra Sthana 1/29] It is characterized by enthusiasm, activity, and interest. Intellectual constitution, bio categorization, or body-mind categorization is a fundamental concept in ayurveda. Every individual has unique physical, physiological, and psychological attributes.Ayurveda provides a structure to help understand an individual's mental composition. The differences among the individuals can be easily understood by understanding the concept of ~~shariraand manasprakriti~~(somatic and psychic composition). The concept of the manas in ayurveda includes details of psychology, mind, and mental health. Characteristics of mana (mind) are three in number viz. sattva, rajas, and tamas. These three represent consciousness, activity, and inertia, respectively. When any one of these three is found dominant in an individual, that reflects the individual's nature. In ShreemadbhagwatGeeta, three character ~~qualitiesor~~ the triguna are described in detail. Sattva, rajas, and tamas are described as ~~trigunaof~~ prakriti<ref name="ref1">A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Bhaktivedanta Book Trust, New York </ref>

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The term 'rajas' literally means the active quality of [[Manas|mind]]. It is among the [[Triguna|triguna]](three fundamental qualities). [A.S.Sutra Sthana 1/29] It is characterized by enthusiasm, activity, and interest. Intellectual constitution, bio categorization, or body-[[Manas|mind]] categorization is a fundamental concept in [[Ayurveda|ayurveda]]. Every individual has unique physical, physiological, and psychological attributes. [[Ayurveda|Ayurveda]] provides a structure to help understand an individual's mental composition. The differences among the individuals can be easily understood by understanding the concept of [[Sharira|sharira]] and [[Manas prakriti|manas prakriti]](somatic and psychic composition). The concept of the [[Manas|manas]] in [[Ayurveda|ayurveda]] includes details of psychology, [[Manas|mind]], and mental [[Health|health]]. Characteristics of [[Manas|mana (mind)]] are three in number viz. [[Sattva|sattva]], rajas, and [[Tamas|tamas]]. These three represent consciousness, activity, and inertia, respectively. When any one of these three is found dominant in an individual, that reflects the individual's nature. In ShreemadbhagwatGeeta, three character qualities or the [[Triguna|triguna]] are described in detail. [[Sattva|Sattva]], rajas, and [[Tamas|tamas]] are described as [[Triguna|triguna]] of prakriti<ref name="ref1">A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Bhaktivedanta Book Trust, New York </ref>

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# Sattva guna is the trait of intelligence or light, which is the trait of complete stability.

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# [[Sattva|Sattva guna]] is the trait of intelligence or light, which is the trait of complete stability.

# Rajas guna represents action, motion or ignorance.

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# Tamas guna represents inactivity and darkness.

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# [[Tamas|Tamas guna]] represents inactivity and darkness.

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These three initial characteristics work in unison,forming all the substances in this universe. Rajas guna is responsible for the activity of any object in the universe[Su.Sa.~~ShariraSthana1~~/9] ~~andSankhya~~ ideology. It represents action, creation, and passion. Hence it is one of the attributes of the mind.[Chakrapani on Cha.Sa.SutraSthana1/57][Cha.Sa.SutraSthana8/5] This article describes the concept of rajas guna and its importance in healthcare practices.

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These three initial characteristics work in unison, forming all the substances in this universe. Rajas guna is responsible for the activity of any object in the universe[Su.Sa.[[Sharira Sthana|ShariraSthana]]1/9] and Sankhya ideology. It represents action, creation, and passion. Hence it is one of the attributes of the [[Manas|mind]].[Chakrapani on Cha.Sa.SutraSthana1/57][Cha.Sa.SutraSthana8/5] This article describes the concept of rajas guna and its importance in healthcare practices.

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== Synonyms ==

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Shabdakalpadruma mentions multiple synonyms of the term Raja such as action, mutation, excitement. Some other meaning of the word Rajas in other contexts are Paraga (pollens), Strikusuma (menstrual blood), Dhuli(dust) etc., change, creation, generation, and passion.<ref name="ref2">Radhakantadeva, Vasu, V., & VASU, H.Śabdakalpadrumah ,(1886)Page No. 83, Available from https://www.sanskritlexicon.unikoeln.de/scans/cslapidev/servepdf.php?dict=skd&page=4-083 </ref> In the present context, rajas as guna of prakriti(as mentioned in Sankhya Philosophy and Bhagwadgeeta) and mana (according to ayurveda) is considered.

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Shabdakalpadruma mentions multiple synonyms of the term Raja such as action, mutation, excitement. Some other meaning of the word Rajas in other contexts are Paraga (pollens), Strikusuma (menstrual blood), Dhuli(dust) etc., change, creation, generation, and passion.<ref name="ref2">Radhakantadeva, Vasu, V., & VASU, H.Śabdakalpadrumah ,(1886)Page No. 83, Available from https://www.sanskritlexicon.unikoeln.de/scans/cslapidev/servepdf.php?dict=skd&page=4-083 </ref> In the present context, rajas as guna of prakriti(as mentioned in Sankhya Philosophy and Bhagwadgeeta) and mana (according to [[Ayurveda|ayurveda]]) is considered.

== Etymology ==

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== Characteristics of rajas guna ==

Rajas gunais chala(mobile), upasthambaka (supporting/encouraging),pravrittikara in nature(explained in detail on the part of the philosophical aspect of rajas guna) [Sankhyakarika]<ref name="ref5">Ishwarkrishna, Sankhyakarika with Abhinavarajlakshmi Bhashya by Gaudapada and hindi translation by Sitaramshashtri and Prof. Balashashta,Sankhyakarika number 12-13 , printed 2019 , Chaukhambha Surbharati Prakashana , Varanasi , Page No.52-55 </ref>

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* Rajas dominant individuals are bound with doshas, active, greedy, roshaamsha(anger/wrath)??[Cha.Sa.~~ShariraSthana4~~/36].

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* Rajas dominant individuals are bound with doshas, active, greedy, roshaamsha(anger/wrath)??[Cha.Sa.[[Sharira Sthana|ShariraSthana]]4/36].

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* Rajas dominant individuals have qualities such as cunningness, unhappiness (dukha), selfishness, cruelty, self-appraisal, anger,and desirousness. [Su.Sa.~~ShariraSthanaSharira~~. 1/18]

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* Rajas dominant individuals have qualities such as cunningness, unhappiness (dukha), selfishness, cruelty, self-appraisal, anger,and desirousness. [Su.Sa.[[Sharira Sthana|ShariraSthana]] [[Sharira|Sharira]]. 1/18]

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* AshtangaSangraha has considered sattva,rajas,tamasas mahaguna (A.S.Sutra Sthana 1/29)

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* AshtangaSangraha has considered [[Sattva|sattva]], rajas, [[Tamas|tamasas]] mahaguna (A.S.Sutra Sthana 1/29)

== Description of rajas dominance in Shreemad Bhagavad Geeta: ==

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== Rajas guna and panchamahabhuta relations ==

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Vayu mahabhutais dominant in rajas guna,withchalatva(movement)as common quality. Agni mahabhutais dominant in sattva and rajas guna.They havecommon qualities like prakashatva (illumination)and chalatva (movement).[Su.Sa. ShariraSthana 1/20][Dalhana on Su.Sa.ShariraSthana 1/20] Thus, it can be stated that the dravyawith vayuand agnimahabhutaconstitution dominaterajas guna.

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Vayu mahabhutais dominant in rajas guna,withchalatva(movement)as common quality. Agni mahabhutais dominant in [[Sattva|sattva]] and rajas guna.They havecommon qualities like prakashatva (illumination)and chalatva (movement).[Su.Sa. [[Sharira Sthana|ShariraSthana]] 1/20][Dalhana on Su.Sa.[[Sharira Sthana|ShariraSthana]] 1/20] Thus, it can be stated that the dravyawith vayuand agnimahabhutaconstitution dominaterajas guna.

== Rajas and vatadosha ==

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== Manasaprakriti and types of rajasikaconstitution ==

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The predominance of a particular guna in ~~mindimpacts~~ the psychological constitution.This becomes the predominant manas prakriti or psychic trait of the person.[Cha. Sa. Sutra Sthana 8/5-6] Three types namely sattvika,~~rajasikaand tamasikabased~~ on the predominance of particular guna are described.[Cha.Sa.~~ShariraSthana3~~/13]The ~~rajasikaconstitution~~ develops due to "roshansha" or dominance of anger, ~~hyperactivityand~~ negative emotions.It is broadly classified into six sub-types as follows:

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The predominance of a particular guna in [[Manas|mind]] impacts the psychological constitution. This becomes the predominant [[Manas prakriti|manas prakriti]] or psychic trait of the person.[Cha. Sa. Sutra Sthana 8/5-6] Three types namely sattvika, rajasika and tamasika based on the predominance of particular guna are described.[Cha.Sa. [[Sharira Sthana|ShariraSthana]] 3/13]The rajasika constitution develops due to "roshansha" or dominance of anger, hyperactivity and negative emotions. It is broadly classified into six sub-types as follows:

<ol>

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<li style="font-weight:bold">Asura (traits resembling negative personalities): This type of people are brave (shura), cruel (chanda), jealous of others (asuyaka), having prosperity (aishvaryavat), deceitful (aupadhika), having terrifying personality (rudra), merciless (ananukrosha), selfish/ self-indulged(atmapujaka) in nature. (Cha. Sa. Sharira Sthana 4) </li>

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<li style="font-weight:bold">Asura (traits resembling negative personalities): This type of people are brave (shura), cruel (chanda), jealous of others (asuyaka), having prosperity (aishvaryavat), deceitful (aupadhika), having terrifying personality (rudra), merciless (ananukrosha), selfish/ self-indulged(atmapujaka) in nature. (Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 4) </li>

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<li style="font-weight:bold">Rakshasa (traits resembling extra human characteristics): This type of person are intolerant (amarshina), show anger most of the time (Anubandhakopa), aggressive or violent(chhidraharin), cruel (krura), fondness towardsfood (aharatimatraruchi), love eating meat (amishapriyatama), excessive sleep (swapnabahula), hard worker (ayasabahula), jealous (irshyu) in nature. (Cha. Sa. Sharira Sthana 4) </li>

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<li style="font-weight:bold">Rakshasa (traits resembling extra human characteristics): This type of person are intolerant (amarshina), show anger most of the time (Anubandhakopa), aggressive or violent(chhidraharin), cruel (krura), fondness towardsfood (aharatimatraruchi), love eating meat (amishapriyatama), excessive sleep (swapnabahula), hard worker (ayasabahula), jealous (irshyu) in nature. (Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 4) </li>

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<li style="font-weight:bold">Paishacha (traits like a dead body): This individualconsumes excess food (mahashana), fond of female attention (straina), love company of female (strirahaskama), have unrestricted food intake (mahashana),have unclean habits (ashuchi), don't bother about cleanliness (shuchidveshina),cowardly (bhiru), makes othersfrightful or intimidate others (bhishayitram), have unusual diet and lifestyle in comparison to others (vikritaviharaaharashila), in nature. (Cha. Sa. Sharira Sthana 4) </li>

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<li style="font-weight:bold">Paishacha (traits like a dead body): This individualconsumes excess food (mahashana), fond of female attention (straina), love company of female (strirahaskama), have unrestricted food intake (mahashana),have unclean habits (ashuchi), don't bother about cleanliness (shuchidveshina),cowardly (bhiru), makes othersfrightful or intimidate others (bhishayitram), have unusual diet and lifestyle in comparison to others (vikritaviharaaharashila), in nature. (Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 4) </li>

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<li style="font-weight:bold">Sarpa (traits like snake): This type of people arefearless when they are angry (kruddhasura), frightfulwhen not angry (akruddhabhiru),hard workers (ayasabahula), very sharp in activities (tikshna),always lives in fear (santrasragochara),loves eating food and activities (aharaviharapara), in nature. (Cha. Sa. Sharira Sthana 4) </li>

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<li style="font-weight:bold">Sarpa (traits like snake): This type of people arefearless when they are angry (kruddhasura), frightfulwhen not angry (akruddhabhiru),hard workers (ayasabahula), very sharp in activities (tikshna),always lives in fear (santrasragochara),loves eating food and activities (aharaviharapara), in nature. (Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 4) </li>

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<li style="font-weight:bold">Praita (traits like a dead body): This type of people love eating food a lot (aharakama),always in suffering (atidukhasilacaropachara), jealous of other people (asuyaka),have no discrimination in behavior (asamvibhagina), very greedy(atilolupa),don't like to perform any work (akarmasila) in nature. (Cha. Sa. Sharira Sthana 4) </li>

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<li style="font-weight:bold">Praita (traits like a dead body): This type of people love eating food a lot (aharakama),always in suffering (atidukhasilacaropachara), jealous of other people (asuyaka),have no discrimination in behavior (asamvibhagina), very greedy(atilolupa),don't like to perform any work (akarmasila) in nature. (Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 4) </li>

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<li style="font-weight:bold">Shakuna (traits of bird): This type of person shows devotion for passion (anushaktakama), overindulge in food and activities (ajastramaharaviharapara), unstable conduct (anavasthitatva),very intolerant (amarshana), not interested in acquiring things(asamcaya), in nature. (Cha. Sa. Sharira Sthana 4) </li></ol>

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<li style="font-weight:bold">Shakuna (traits of bird): This type of person shows devotion for passion (anushaktakama), overindulge in food and activities (ajastramaharaviharapara), unstable conduct (anavasthitatva),very intolerant (amarshana), not interested in acquiring things(asamcaya), in nature. (Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 4) </li></ol>

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Vagbhata states that rajasikaindividuals are characterized by bahubhashitva(excessive talkativeness), mana(excessive ego), krodha(anger), dambha(rebelness), matsar(dvesha)[A.H.ShariraSthana 3/7] The difference observed in an individual's activities is due to karma (previous deeds of the person).[Cha. Sa.ShariraSthana 2/36] Kashyapa has described seven types of rajasikaor krodhajasattva,where the yaksha sattva is additionally mentioned.<ref name="ref7">Kashyapa. Kashyapa Samhita. Edited by P. V. Tewari. Reprint. Varanasi: Chaukhambha vishvabharati;2008. </ref> [Ka.Sa. Sutra Sthana 28/24] The features of rajasikasattva,as explained by kashyapa are stated as below:

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Vagbhata states that rajasikaindividuals are characterized by bahubhashitva(excessive talkativeness), mana(excessive ego), krodha(anger), dambha(rebelness), matsar(dvesha)[A.H.[[Sharira Sthana|ShariraSthana]] 3/7] The difference observed in an individual's activities is due to karma (previous deeds of the person).[Cha. Sa. [[Sharira Sthana|ShariraSthana]] 2/36] Kashyapa has described seven types of rajasikaor krodhajasattva,where the yaksha sattva is additionally mentioned.<ref name="ref7">Kashyapa. Kashyapa Samhita. Edited by P. V. Tewari. Reprint. Varanasi: Chaukhambha vishvabharati;2008. </ref> [Ka.Sa. Sutra Sthana 28/24] The features of rajasikasattva, as explained by kashyapa are stated as below:

# Engaged in charity (dananityata)

# Excessive sleep (atishayana)

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# Excessive greed (nityopetampramuditam)

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== Relation between ~~trigunaand~~ nidra[Su.Sa. ~~ShariraSthana4~~/31] ==

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== Relation between triguna and nidra[Su.Sa. [[Sharira Sthana|ShariraSthana]] 4/31] ==

{| class="wikitable"

! Guna

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! Rationale

|-

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| Sattva

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| [[Sattva|Sattva]]

| Mid-night

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| Alertness of mind

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| Alertness of [[Manas|mind]]

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| Rajas

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| Flickering (chanchala)

|-

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| Tamas

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| [[Tamas|Tamas]]

| Day and night

| Excess kapha(avarana)

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|}

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Tamas guna is the leading cause of sleep,sattva guna is the cause of awakening, and rajas guna is the cause of the manifestation of dreams or a hyperactive mind.Rajas guna is responsible for the occurrence ~~ofdreams~~(swapna) in an individual,witheither good or bad consequences.[Su.Sa. ShariraSthana 4/36]

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[[Tamas|Tamas guna]] is the leading cause of sleep, [[Sattva|sattva guna]] is the cause of awakening, and rajas guna is the cause of the manifestation of dreams or a hyperactive [[Manas|mind]]. Rajas guna is responsible for the occurrence of dreams(swapna) in an individual,witheither good or bad consequences.[Su.Sa. ShariraSthana 4/36]

== Relation between prana and rajas guna ==

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Sattva, rajas,and tamas are listed among twelve vital entities in body (dwadashaprana). [Su.Sa.ShariraSthana4/3]

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[[Sattva|Sattva]], rajas, and [[Tamas|tamas]] are listed among twelve vital entities in body (dwadashaprana). [Su.Sa.ShariraSthana4/3]

== Assessment of rajas guna ==

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== Importance in prevention of diseases/ maintenance of health ==

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The dominance of rajas guna has an impact on the psyche of an individual. The individual with rajas dominant psyche needs stimulation or motivation from others to cope with the circumstances.[Su.Sa. Sutra Sthana 35/38] Hence the rajas dominant individuals are termed as those with mediocre mental strength (madhyamamanobala). (Dalhana on Su.Sa. Sutra Sthana 35/38) Hence,like the ~~shariraprakriti~~(somatic constitution), the manas prakriti (psychological constitution) also plays a vital role in determining an individual's characteristics contributing to a person's mental health status. Manas prakriti is termed as gunaprakritior maha prakriti. [Su.Sa.ShariraSthana 4/98-99] The assessment of rajas guna dominance in an individual can help understand the psychological status and susceptibility to mental health disorders. Rajas guna is also a determinant of vitalityseated in the marmaor vital points of the body.[Su.Sa. ShariraSthana 6/35] Thus, the normalcy of rajasis essential in properly functioning the vital body organs. An individual devoid of rajas and tamas,is called 'apta' or one with authoritative and authentic knowledge.[Cha.Sa. Sutra Sthana 11/18-19] Excess of rajas guna can lead to biasedness or altered knowledge in an individual.One who is vigilant towards maintaining health and consuming a beneficial diet is termed'parikshaka'. When he is afflicted with rajas guna falls prey to various diseases.A wholesome diet and lifestyle is advised considering thestatus of three guna. [A.S. Sutra Sthana 3/30]If not followed, the rajas-tamas originated diseases occur in such individuals due to intellectual defects (prajnaparadha). [Cha.Sa.Sutra Sthana 28/36-38] Rajasika individuals tend to consume alcohol more frequently depending on mental strength and can reach the advanced states of excessive intoxication, alcohol dependency, and addiction more ~~quicklythan~~ the ~~sattvikaindividuals~~.Hence, one must consider the mental strength and type of alcohol (madya) before consumption.[Cha. Sa. ChikitsaSthana 24/68-69, 79] Thus, the balance of triguna especially rajas guna, should be considered for maintaining mental health and avoiding psychological and psychosomatic disorders.

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The dominance of rajas guna has an impact on the psyche of an individual. The individual with rajas dominant psyche needs stimulation or motivation from others to cope with the circumstances.[Su.Sa. Sutra Sthana 35/38] Hence the rajas dominant individuals are termed as those with mediocre mental strength (madhyamamanobala). (Dalhana on Su.Sa. Sutra Sthana 35/38) Hence,like the [[Sharira|sharira]] prakriti(somatic constitution), the [[Manas prakriti|manas prakriti]] (psychological constitution) also plays a vital role in determining an individual's characteristics contributing to a person's mental [[Health|health]] status. [[Manas prakriti|Manas prakriti]] is termed as gunaprakritior maha prakriti. [Su.Sa.ShariraSthana 4/98-99] The assessment of rajas guna dominance in an individual can help understand the psychological status and susceptibility to mental [[Health|health]] disorders. Rajas guna is also a determinant of vitalityseated in the marmaor vital points of the body.[Su.Sa. [[Sharira Sthana|ShariraSthana]] 6/35] Thus, the normalcy of rajasis essential in properly functioning the vital body organs. An individual devoid of rajas and [[Tamas|tamas]], is called 'apta' or one with authoritative and authentic knowledge.[Cha.Sa. Sutra Sthana 11/18-19] Excess of rajas guna can lead to biasedness or altered knowledge in an individual.One who is vigilant towards maintaining [[Health|health]] and consuming a beneficial diet is termed'parikshaka'. When he is afflicted with rajas guna falls prey to various diseases.A wholesome diet and lifestyle is advised considering thestatus of three guna. [A.S. Sutra Sthana 3/30]If not followed, the rajas-[[Tamas|tamas]] originated diseases occur in such individuals due to intellectual defects (prajnaparadha). [Cha.Sa.Sutra Sthana 28/36-38] Rajasika individuals tend to consume alcohol more frequently depending on mental strength and can reach the advanced states of excessive intoxication, alcohol dependency, and addiction more quickly than the sattvika individuals. Hence, one must consider the mental strength and type of alcohol (madya) before consumption.[Cha. Sa. ChikitsaSthana 24/68-69, 79] Thus, the balance of [[Triguna|triguna]] especially rajas guna, should be considered for maintaining mental [[Health|health]] and avoiding psychological and psychosomatic disorders.

== Importance in diagnosis and occurrence of diseases ==

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Rajas and tamas guna are termed as the manas dosha.They are responsible for the occurrence of various mental disorders.[Cha.Sa. Sutra Sthana 1/57, 25/11,Cha.Sa. VimanaSthana 6/6, A.H. Sutra Sthana 1/21, Dalhana on Su.Sa. Sutra Sthana 1/4] The disorders are of two types:rajas dominant and tamas dominant. [Cha.Sa.NidanaSthana 1/4] The flickering nature of rajas guna makes it responsible for initiating pathogenesis and stimulating tamas in the manifestation of disease.It is thus termed an initiator (pravartaka).Tamas cannot proceed without the stimulation of rajas guna.[Cha.Sa.VimanaSthana 6/9] Rajas gunaand vatadoshaplay an important role in the spreading stage of dosha (prasaraavastha)in six stages of pathogenesis (shatkriyakala).[Su.Sa. Sutra Sthana 21/28] Rajas and tamas guna work in unison (anubandha) in the occurrence of diseases.[Cha.Sa.VimanaSthana 6/9] Rajas and tamas guna lead to the occurrence of conditions like kama(lust),krodha(anger), lobha(greed),irshya(jealousy),maana(ego),mada(intoxication),shoka(excessive sadness/ unhappiness),chittodvega(anxiety),bhaya(fear), harsha(excessive joyousness) etc.These can get afflicted along with ~~shariradosha~~ to cause various diseases and psychosomatic disorders. [Chakrapani on Cha.Sa. VimanaSthana 6/8] Vertigo occurs due to the dominanceof rajas guna,pitta dosha,and vatadosha.[Su.Sa.~~ShariraSthana4~~/56] Rajasguna is also pivotal in unmadaand apasmaradiseases.[Su.Sa.Uttar Tantra 61/4, Cha. Sa. Nidana Sthana 8/4, Cha.Sa. Chikitsa Sthana 10/4] Atattvabhinivesha is grave condition caused by the vitiation of rajas and tamas guna.[Cha.Sa. ChiktsaSthana 10/59] Similarly the rajas and tamas individuals fall prey to disease after reaching the advanced stages of intoxication (madatyaya).[A.H.NidanaSthana 6/5] [Cha.Sa. ChikitsaSthana 24/46] Rajasika individuals are affected more quickly. [Cha. Sa.ChikitsaSthana 24/55] Rajas and tamas are involved in the pathogenesis of mada (intoxication)- murccha (syncope)- sanyasa (coma) conditions.[A.H. NidanaSthana 6/25] Similarly, in the historical description regarding the occurrence of rajayakshma, the prominence of rajas guna was observed in soma(moon).[Cha. Sa.ChikitsaSthana 8/7] It suggests the excess indulgence in activities to affect health and can lead to degenerative diseases.

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Rajas and [[Tamas|tamas guna]] are termed as the [[Manas|manas]] dosha. They are responsible for the occurrence of various mental disorders.[Cha.Sa. Sutra Sthana 1/57, 25/11,Cha.Sa. VimanaSthana 6/6, A.H. Sutra Sthana 1/21, Dalhana on Su.Sa. Sutra Sthana 1/4] The disorders are of two types:rajas dominant and [[Tamas|tamas]] dominant. [Cha.Sa.NidanaSthana 1/4] The flickering nature of rajas guna makes it responsible for initiating pathogenesis and stimulating [[Tamas|tamas]] in the manifestation of disease.It is thus termed an initiator (pravartaka). [[Tamas|Tamas]] cannot proceed without the stimulation of rajas guna.[Cha.Sa.VimanaSthana 6/9] Rajas gunaand vatadoshaplay an important role in the spreading stage of dosha (prasaraavastha)in six stages of pathogenesis (shatkriyakala).[Su.Sa. Sutra Sthana 21/28] Rajas and tamas guna work in unison (anubandha) in the occurrence of diseases.[Cha.Sa.VimanaSthana 6/9] Rajas and [[Tamas|tamas]] guna lead to the occurrence of conditions like kama(lust),krodha(anger), lobha(greed),irshya(jealousy),maana(ego),mada(intoxication),shoka(excessive sadness/ unhappiness),chittodvega(anxiety),bhaya(fear), harsha(excessive joyousness) etc.These can get afflicted along with [[Sharira|sharira]] dosha to cause various diseases and psychosomatic disorders. [Chakrapani on Cha.Sa. VimanaSthana 6/8] Vertigo occurs due to the dominanceof rajas guna,pitta dosha,and vatadosha.[Su.Sa. [[Sharira Sthana|ShariraSthana]] 4/56] Rajasguna is also pivotal in unmadaand apasmaradiseases.[Su.Sa.Uttar Tantra 61/4, Cha. Sa. Nidana Sthana 8/4, Cha.Sa. Chikitsa Sthana 10/4] Atattvabhinivesha is grave condition caused by the vitiation of rajas and [[Tamas|tamas guna]].[Cha.Sa. ChiktsaSthana 10/59] Similarly the rajas and [[Tamas|tamas]] individuals fall prey to disease after reaching the advanced stages of intoxication (madatyaya).[A.H.NidanaSthana 6/5] [Cha.Sa. ChikitsaSthana 24/46] Rajasika individuals are affected more quickly. [Cha. Sa.ChikitsaSthana 24/55] Rajas and [[Tamas|tamas]] are involved in the pathogenesis of mada (intoxication)- murccha (syncope)- sanyasa (coma) conditions.[A.H. NidanaSthana 6/25] Similarly, in the historical description regarding the occurrence of rajayakshma, the prominence of rajas guna was observed in soma(moon).[Cha. Sa.ChikitsaSthana 8/7] It suggests the excess indulgence in activities to affect [[Health|health]] and can lead to degenerative diseases.

== Concept of rajas from a philosophical point ofview ==

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Thetheory of ~~trigunais~~ fundamentally based on evolution as per ~~bothayurvedaandSankhyaphilosophy~~. The ~~prakritiis~~ considered trigunatmaka. Hence its 'vikara'~~orexpressions~~ are also 'trigunatmaka'in nature. Thus, whole universe is constitutedfrom the derivatives of triguna (Srishtiutpatti).[Su.Sa. Sutra Sthana 24/8] Rajas guna,along with sattva and tamas guna also plays a vitalrole in the perception of this philosophical aspect.It isresponsiblefor the generation, creation, and mutation of the srishtior universe.Rajas being active is responsible for stimulating both sattva and tamasguna intaijasaahankaraleading to the development of different vikara or the components of the universe.[Dalhana on Su.Sa.ShariraSthana 1/4] Thealliance or association of purusha with the 24tattva carries on as long as rajas and tamas are afflicted with it leading to rashipurusha (combination of 24 elements).The liberation from the effect (of rajas and tamas) by supremacy of sattva leads to freedom ofpurusha i.e. moksha or salvation to get freedom from its alliance with the tattva. [Cha.Sa.ShariraSthana 1/36] [Cha.Sa.ShariraSthana 1/142]. Thus, the moksha is described as a state of sattva predominance with absolute absence of rajas and tamas .[Cha.Sa.ShariraSthana 1/142] The rajas is thus termed as karanaor cause for gati (speed) and pravritti (trend).[Cha.Sa.ShariraSthana 2/38] Sankhya philosophy (Sankhyakarika 12-14) also focuses on the study of ~~trigunawhere~~ the rajas is representingapriti(dukkha or sorrow),pravritti(initiation, stimulation), upastambhakam(stimulator),chala(active, in motion).Thus, the study of rajas guna is necessary to understand the process of srishtiutpatti, rashi- purusha, moksha which form the philosophical basis of ayurveda.

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Thetheory of [[Triguna|triguna]] is fundamentally based on evolution as per both [[Ayurveda|ayurveda]] and Sankhya philosophy. The prakriti is considered trigunatmaka. Hence its 'vikara' or expressions are also 'trigunatmaka' in nature. Thus, whole universe is constitutedfrom the derivatives of [[Triguna|triguna]] (Srishtiutpatti).[Su.Sa. Sutra Sthana 24/8] Rajas guna, along with [[Sattva|sattva]] and [[Tamas|tamas guna]] also plays a vitalrole in the perception of this philosophical aspect.It isresponsiblefor the generation, creation, and mutation of the srishtior universe.Rajas being active is responsible for stimulating both [[Sattva|sattva]] and [[Tamas|tamasguna]] intaijasaahankaraleading to the development of different vikara or the components of the universe.[Dalhana on Su.Sa.ShariraSthana 1/4] Thealliance or association of purusha with the 24tattva carries on as long as rajas and [[Tamas|tamas]] are afflicted with it leading to rashipurusha (combination of 24 elements).The liberation from the effect (of rajas and [[Tamas|tamas]]) by supremacy of [[Sattva|sattva]] leads to freedom ofpurusha i.e. moksha or salvation to get freedom from its alliance with the tattva. [Cha.Sa. [[Sharira Sthana|ShariraSthana]] 1/36] [Cha.Sa. [[Sharira Sthana|ShariraSthana]] 1/142]. Thus, the moksha is described as a state of [[Sattva|sattva]] predominance with absolute absence of rajas and [[Tamas|tamas]]. [Cha.Sa.ShariraSthana 1/142] The rajas is thus termed as karanaor cause for gati (speed) and pravritti (trend).[Cha.Sa. [[Sharira Sthana|ShariraSthana]] 2/38] Sankhya philosophy (Sankhyakarika 12-14) also focuses on the study of [[Triguna|triguna]] where the rajas is representingapriti(dukkha or sorrow),pravritti(initiation, stimulation), upastambhakam(stimulator),chala(active, in motion).Thus, the study of rajas guna is necessary to understand the process of srishtiutpatti, rashi- purusha, moksha which form the philosophical basis of [[Ayurveda|ayurveda]].

== Rajas guna involvement in functioning of triguna(Sankhyakarika13)<ref name="ref8">Ishwarkrishna, Sankhyakarika with Abhinavarajlakshmi Bhashya by Gaudapada and hindi translation by Sitaramshashtri and Prof. Balashashta,Sankhyakarika number 12-13 , printed 2019 , Chaukhambha Surbharati Prakashana , Varanasi , Page No.52-55 </ref> ==

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The working of the ~~trigunacan~~ be easily understood by two basic laws related to ~~manasikadoshas~~/gunas. The three guṇaalways remain in dynamic interaction (mithunavritti). These three forces remain involved (anyonyaashraya) andinteract with each other in a variety of circumstances (anyonyaabhibhava). Rajas and tamas survive in the presence of sattva;tamas and sattva are put in motion in the field of rajas, ~~whilesattva~~ and rajas blend in the field of tamas. The core of the three qualities is their interconnection.These contradictory entities also help in the functioning of one another. Rajas guna is thus the stimulator and initiator of all the actions.

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The working of the [[Triguna|triguna]] can be easily understood by two basic laws related to manasika doshas/gunas. The three guṇaalways remain in dynamic interaction (mithunavritti). These three forces remain involved (anyonyaashraya) andinteract with each other in a variety of circumstances (anyonyaabhibhava). Rajas and [[Tamas|tamas]] survive in the presence of [[Sattva|sattva]]; [[Tamas|tamas]] and [[Sattva|sattva]] are put in motion in the field of rajas, while [[Sattva|sattva]] and rajas blend in the field of [[Tamas|tamas]]. The core of the three qualities is their interconnection. These contradictory entities also help in the functioning of one another. Rajas guna is thus the stimulator and initiator of all the actions.

== Treatment insights in the management of rajas dominant disorders ==

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As mentioned earlier, the pathology of rajas guna can be an important factor in the occurrence of various mental disorders (manas vyadhi).Ayurveda focuses on a holistic approach to balance triguna and promote mental health. Following measures can be undertaken for diseases involving the pathology of rajas guna.

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As mentioned earlier, the pathology of rajas guna can be an important factor in the occurrence of various mental disorders ([[Manas|manas]] vyadhi). [[Ayurveda|Ayurveda]] focuses on a holistic approach to balance [[Triguna|triguna]] and promote mental [[Health|health]]. Following measures can be undertaken for diseases involving the pathology of rajas guna.

<ol>

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<li style="font-weight:bold">Manasikavegadharana(restraining psychological urges): Psychological urges like lobha (greed), shoka (sorrow), bhaya(fright), irshya(envious),dwesha(hate), raga(infatuation), ahankara(ego),nirlajja (indecency) etc. need to be controlled for the avoidance of mental health conditions. [Cha. Sa. Sutra Sthana 7/25-29] </li>

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<li style="font-weight:bold">Manasikavegadharana(restraining psychological urges): Psychological urges like lobha (greed), shoka (sorrow), bhaya(fright), irshya(envious),dwesha(hate), raga(infatuation), ahankara(ego),nirlajja (indecency) etc. need to be controlled for the avoidance of mental [[Health|health]] conditions. [Cha. Sa. Sutra Sthana 7/25-29] </li>

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<li style="font-weight:bold">Daivavyapashrayachikitsa(spiritual therapy): It is divine therapy. It includes chanting & listening to different types ofmantras, homa-havana (rituals, offerings made to holy fire),upavasa (fasting), divya-aushadhi, manidhaaran (use of prestigious stones), mangala(auspicious ceremony), upahara (gifts) niyama (following of auspicious and spiritual rules),pranipata (respect of almighty).This helpsactivate the sattva's normal functioningand alleviate the vitiated tamas andrajas. </li>

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<li style="font-weight:bold">Daivavyapashrayachikitsa(spiritual therapy): It is divine therapy. It includes chanting & listening to different types ofmantras, homa-havana (rituals, offerings made to holy fire),upavasa (fasting), divya-aushadhi, manidhaaran (use of prestigious stones), mangala(auspicious ceremony), upahara (gifts) niyama (following of auspicious and spiritual rules),pranipata (respect of almighty).This helpsactivate the [[Sattva|sattva's]] normal functioningand alleviate the vitiated [[Tamas|tamas]] andrajas. </li>

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<li style="font-weight:bold">Sattvavajayachikitsa(psychotherapy): Regulation of mind is the main aim of this therapy, by diversion of emotions, assurance, proper guidance, controlled thought process, patience, etc. </li>

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<li style="font-weight:bold">Sattvavajayachikitsa(psychotherapy): Regulation of [[Manas|mind]] is the main aim of this therapy, by diversion of emotions, assurance, proper guidance, controlled thought process, patience, etc. </li>

<li style="font-weight:bold">Yuktivyapashrayachikitsa(medicinal and diet therapy): Use of medicines (internal and external or both) and ahara(food). This is further classified into 2 types: </li>

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<li style="font-weight:bold">Single herbs: Mandukaparni (Centellaasiatica Linn.), Shankhapushpi (Convolvulaspleuricaulis) etc.[Ch. Sa. chi. 1/30-31] </li>

<li style="font-weight:bold">Use of medicated ghrita(ghee) preparations: Mahapaishachikaghrita, Brahmi ghrita, Lashunadighrita.[Ch.Chi. 10/17-25] Mahakalyanakaghrita, Kalyanakaghrita, Puranaghrita, Prapuranaghritaetc. [Cha. Sa.ChikitsaSthana. 9/35-61]. </li>

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<li style="font-weight:bold">Rasa aushadhi: Smritisagarrasa [Yogratnakar, ApasamaraChikitsa], Unmadagajankusharasa [BhaishajyaRatnavali, UnmadRogadhikar]According to Ayurveda, the nervous system is govern by Vata , an imbalance of Vata Dosha leads to poor mental alertness. These drugs alone or in combination helps to improve mental alertness when used on a regular basis. Some evidence based published research works are, </li>

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<li style="font-weight:bold">Rasa aushadhi: Smritisagarrasa [Yogratnakar, ApasamaraChikitsa], Unmadagajankusharasa [BhaishajyaRatnavali, UnmadRogadhikar]According to [[Ayurveda|Ayurveda]], the nervous system is govern by Vata, an imbalance of Vata Dosha leads to poor mental alertness. These drugs alone or in combination helps to improve mental alertness when used on a regular basis. Some evidence based published research works are, </li>

<li>A clinical study on effect of Brahmi Ghrita on Depression- Author- Yogesh S Deole, HM Chandola.<ref name="ref9">https://www.researchgate.net/publication/353910690_AYURVEDIC_MEDICINAL_IMPORTANCE_OF_SHANKHPUSHPI_CONVOLVULUS_PLURICAULIS_POTENTAIL_COGNITION_BOOSTING_HERB </ref></li>

<li>Ayurvedic Medical importance of Shankhpushpi: potential cognition boosting herb, Author- Shifali Thakur, Hemlata Kaurav.<ref name="ref10">https://www.ayujournal.org/article.asp?issn=09748520;year=2008;volume=29;issue=4;spage=207;epage=214;aulast=Deole;type=0 </ref></li></ul></ul>

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<li style="font-weight:bold">Shodhana(purification procedures): Removal of the aggravated dosha ultimately leads toa state of equilibrium in the body, as the vitiated dosha can worsen the functioning of triguna.Panchakarma procedures like vamana, virechana, nasya, niruha, anuvasanaare mentioned for treating mental illness. [Ch. Sa. ChikitsaSthana 10/61] </li></ol>

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<li style="font-weight:bold">Shodhana(purification procedures): Removal of the aggravated dosha ultimately leads toa state of equilibrium in the body, as the vitiated dosha can worsen the functioning of [[Triguna|triguna]]. Panchakarma procedures like vamana, virechana, nasya, niruha, anuvasanaare mentioned for treating mental illness. [Ch. Sa. ChikitsaSthana 10/61] </li></ol>

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<li style="font-weight:bold">Naisthikichikitsa: Eliminatingupadha(ambitions) and desires, which are the leading cause of mental illness, is the most important measure. Elimination of cravings leads to the eradication of all the diseases which are associated with the mind.This is the ultimate treatment process. </li>

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<li style="font-weight:bold">Naisthikichikitsa: Eliminatingupadha(ambitions) and desires, which are the leading cause of mental illness, is the most important measure. Elimination of cravings leads to the eradication of all the diseases which are associated with the [[Manas|mind]]. This is the ultimate treatment process. </li>

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<li style="font-weight:bold">Yoga: By practicing ashtanga yoga (yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi), one can achieve the state of equilibrium . This increases the sattva guna, decreases rajas and tamas guna, and helps balance the mind. </li></ol>

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<li style="font-weight:bold">Yoga: By practicing ashtanga yoga (yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi), one can achieve the state of equilibrium . This increases the [[Sattva|sattva guna]], decreases rajas and [[Tamas|tamas guna]], and helps balance the [[Manas|mind]]. </li></ol>

== Previous researches on rajas guna ==

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The literature review suggests that the concept of triguna is extensively studied in the light of Indian philosophy, assessment of personality, assessment of mental constitution, role of triguna in occurrence of various mental health conditions, impact of ~~trigunain~~ performance at workplace etc. by both ayurveda and contemporary sciences. Few such works are listed as given below:

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The literature review suggests that the concept of [[Triguna|triguna]] is extensively studied in the light of Indian philosophy, assessment of personality, assessment of mental constitution, role of [[Triguna|triguna]] in occurrence of various mental [[Health|health]] conditions, impact of [[Triguna|triguna]] in performance at workplace etc. by both [[Ayurveda|ayurveda]] and contemporary sciences. Few such works are listed as given below:

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<ol><li>Enhancing workplace well-being by understanding the three personality types, sattva, rajas, and tamas, according to Samkhya is done by Dr.Modh.<ref name="ref11">Modh, S. (2020). Enhancing Workplace Well-Being Through Understanding the Three Personality Types: Sattva, Rajas, and Tamas According to Samkhya. In: Dhiman, S. (eds) The Palgrave Handbook of Workplace Well-Being. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-02470-3_22-1 </ref> The researcher has considered these three important measures to determine individual performance at their workplace. It is observed that the rajasika individuals suffer from complaints of dilemma and ethical issues at the workplace compared to sattvika individuals. </li>

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<ol><li>Enhancing workplace well-being by understanding the three personality types, [[Sattva|sattva]], rajas, and [[Tamas|tamas]], according to Samkhya is done by Dr.Modh.<ref name="ref11">Modh, S. (2020). Enhancing Workplace Well-Being Through Understanding the Three Personality Types: Sattva, Rajas, and Tamas According to Samkhya. In: Dhiman, S. (eds) The Palgrave Handbook of Workplace Well-Being. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-02470-3_22-1 </ref> The researcher has considered these three important measures to determine individual performance at their workplace. It is observed that the rajasika individuals suffer from complaints of dilemma and ethical issues at the workplace compared to sattvika individuals. </li>

<li>Jayant Narayan and Venkant R. Krishnan studied the impact of sattva and rajas on transformational leadership and karma yoga. The study revealed that two rajas dimensions' namely attribution and right and wrong reduce karma yoga.<ref name="ref12">Narayanan J, Krishnan V. Impact of Sattva and Rajas Gunas on Transformational Leadership and Karma Yoga. Journal of Indian Psychology. 2003 Jul 1;21:1–11. </ref></li>

<li>A randomized control trial of the effect of yogas on gunas (personality) and self-esteem innormal healthy volunteers is done by Sudheer Deshpande, HR Nagendra, and RaghuramNagarathna.<ref name="ref13">Deshpande S, Nagendra H R, Raghuram N. A randomized control trial of the effect of yoga on Gunas (personality) and Self esteem in normal healthy volunteers. Int J Yoga [serial online] 2009 [cited 2023 Jan 5];2:13-21. Available from: https://www.ijoy.org.in/text.asp?2009/2/1/13/43287 </ref> This study showed a reduction in rajas guna in females and contrary to previous study conducted by Dasa.<ref name="ref14">Dasa DG. Effects of the Hare Krsna Maha Mantra on Stress, Depression, and the Three Gunas .VNN Vaishnava News, Org Networh VNN4267. [cited in 1999]. Available from: http://www.vnn.org/usa/US9907/US10-4267.html. </ref> </li>

<li>SharmaM.et.al.assessedtheeffectofsattvika, rajasika,andtamasikafactorsonanxietylevelsin cases and controls. The rajasikaindividuals were linked to impaired quality of life in these individuals.<ref name="ref15">Sharma MP, Salvi D, Sharma M. Sattva, Rajas and Tamas Factors and Quality of Life in Patients with Anxiety Disorders: A Preliminary Investigation. Psychological Studies. 2012 Dec 1;57. </ref> </li>

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<li>A study of the relationship between ~~trigunaand~~ cattellian factors of personality done by Lakhwinder Singh. The study shows that the rajas guna denotes passionate, excitable, and aggressive states of mind.<ref name="ref16">Singh L. A study of relationship between Triguna and Cattellian Factors of Personality. 2008. </ref></li>

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<li>A study of the relationship between [[Triguna|triguna]] and cattellian factors of personality done by Lakhwinder Singh. The study shows that the rajas guna denotes passionate, excitable, and aggressive states of [[Manas|mind]].<ref name="ref16">Singh L. A study of relationship between Triguna and Cattellian Factors of Personality. 2008. </ref></li>

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<li>A cross-sectional research study was focused on the relationship between three gunas-sattva, rajas, ~~tamaswith~~ life satisfaction and perceived stress. This study showed individuals with rajasikapersonality correlated positively with perceived stress and negatively with life satisfaction.<ref name="ref17">Sharma S, Bhargav PH, Singh P, Bhargav H, Varambally S. Relationship between Vedic personality traits(Sattva, Rajas, and Tamas) with life satisfaction and perceived stress in healthy university students: A cross‑sectional study. AYU 2021;42:39‑44. </ref></li>

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<li>A cross-sectional research study was focused on the relationship between three gunas-[[Sattva|sattva]], rajas, tamas with life satisfaction and perceived stress. This study showed individuals with rajasikapersonality correlated positively with perceived stress and negatively with life satisfaction.<ref name="ref17">Sharma S, Bhargav PH, Singh P, Bhargav H, Varambally S. Relationship between Vedic personality traits(Sattva, Rajas, and Tamas) with life satisfaction and perceived stress in healthy university students: A cross‑sectional study. AYU 2021;42:39‑44. </ref></li>

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<li>A study was conducted on formulating a new three-energy framework of personality for conflict analysis and resolution based on triguna concept of Bhagavad Gita It depicted ~~rajasikaenergy~~ is considered as dynamic energy.~~Rajasikaindividuals~~ were said to have active energy, is excessively passionate, ruthless, and motivated.<ref name="ref18">Modh S. Formulating a New Three Energy Framework of Personality for Conflict Analysis and Resolution based on Triguna Concept of Bhagavad Gita. Journal of Human Values. 2014 Oct 1;20:153–65. </ref> </li></ol>

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<li>A study was conducted on formulating a new three-energy framework of personality for conflict analysis and resolution based on [[Triguna|triguna]] concept of Bhagavad Gita It depicted rajasika energy is considered as dynamic energy. Rajasika individuals were said to have active energy, is excessively passionate, ruthless, and motivated.<ref name="ref18">Modh S. Formulating a New Three Energy Framework of Personality for Conflict Analysis and Resolution based on Triguna Concept of Bhagavad Gita. Journal of Human Values. 2014 Oct 1;20:153–65. </ref> </li></ol>

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Modern researchers conceptualize the definitions and manifestations of triguna in human nature.A few of these are summarized as given in the table below<ref name="ref19">Singh L. A study of relationship between Triguna and Cattellian factors of personality. Unpublished dissertation, Kurukshetra University, Haryana, India. 2008 Dec. </ref>:

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Modern researchers conceptualize the definitions and manifestations of [[Triguna|triguna]] in human nature. A few of these are summarized as given in the table below<ref name="ref19">Singh L. A study of relationship between [[Triguna|Triguna]] and Cattellian factors of personality. Unpublished dissertation, Kurukshetra University, Haryana, India. 2008 Dec. </ref>:

{| class="wikitable"

! Author & Year

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<li>Triguna Scale of personality<ref name="ref27">Mohan V, Sandhu S. Development of scale to measure Sattvic, Rajasic and Tamasic Guna. Journal of the Indian Academy of Applied Psychology. 1986 Jul 1;12:46–52. </ref></li>

<li>Triguna scale—Advanced (Shilpa, 2011)<ref name="ref28">Shilpa S.* C.G. Venkatesha Murthy,Assessment-of-traits-and-types-IJP-2014.pdf [Internet]. [cited 2023 Jan 9]. Available from: https://analytics.swayam.life/wp-content/uploads/2021/02/Assessment-of-traits-and-types-IJP-2014.pdf </ref></li>

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<li>Self–Rating Ayurveda Scale to Measure the ~~ManasikaPrakriti~~ of the Children<ref name="ref29">Suchitra S, Nagendra H. A Self–Rating Ayurveda Scale to Measure the Manasika Prakriti of Children. Global Journal of Medical research Interdisciplinary, Volume 13 Issue 7 Version 1.0 Year 2013 , Page No.42-47 </ref></li>

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<li>Self–Rating [[Ayurveda|Ayurveda]] Scale to Measure the Manasika Prakriti of the Children<ref name="ref29">Suchitra S, Nagendra H. A Self–Rating Ayurveda Scale to Measure the Manasika Prakriti of Children. Global Journal of Medical research Interdisciplinary, Volume 13 Issue 7 Version 1.0 Year 2013 , Page No.42-47 </ref></li>

<li>A Psychometric Analysis of the Three Gunas<ref name="ref30">Wolf DB. A Psychometric Analysis of the Three Gunas. Psychol Rep [Internet]. 1999 Jun [cited 2023 Jan 9];84(3_suppl):1379–90. Available from: http://journals.sagepub.com/doi/10.2466/pr0.1999.84.3c.1379 </ref></li></ol>

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These scales are used to assess the Trigunas, the concept is taken from the Indian intellectual tradition and Ayurveda, many psychometric procedures used in the validation process.

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These scales are used to assess the [[Triguna|Trigunas]], the concept is taken from the Indian intellectual tradition and [[Ayurveda|Ayurveda]], many psychometric procedures used in the validation process.

== Future scope of research ==

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The triguna concept has immense scope for research to reveal its utility in various dimensions of health. Systematic review of the available research work can be helpful for a deeper understanding of rajas guna in different domains of mental health, personality, psychometric assessment, and philosophy.

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The [[Triguna|triguna]] concept has immense scope for research to reveal its utility in various dimensions of [[Health|health]]. Systematic review of the available research work can be helpful for a deeper understanding of rajas guna in different domains of mental [[Health|health]], personality, psychometric assessment, and philosophy.

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