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Rajas (view source)

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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|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 [https://en.wikipedia.org/wiki/Bhagavad_Gita Shreemad bhagwat Geeta], three character qualities or the [[Triguna|triguna]] are described in detail. [[Sattva|Sattva]], rajas, and [[Tamas|tamas]] are described as [[Triguna|triguna]] of [[Prakriti|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|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 [https://en.wikipedia.org/wiki/Bhagavad_Gita Shreemad bhagwat Geeta], three character qualities or the [[Triguna|triguna]] are described in detail. [[Sattva|Sattva]], rajas, and [[Tamas|tamas]] are described as [[Triguna|triguna]] of [[Prakriti|prakriti]]<ref name="ref1">A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Bhaktivedanta Book Trust, New York </ref>

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

# Rajas [[Guna|guna]] represents action, motion or ignorance.

# [[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|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. [[Sutra Sthana~~|SutraSthana~~]] 1/57][Cha.Sa. [[Sutra Sthana~~|SutraSthana~~]] 8/5] This article describes the concept of rajas [[Guna|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|guna]] is responsible for the activity of any object in the universe[Su.Sa.[[Sharira Sthana]]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. [[Sutra Sthana]] 1/57] [Cha.Sa. [[Sutra Sthana]] 8/5] This article describes the concept of rajas [[Guna|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|guna]] of [[Prakriti|prakriti]](as mentioned in Sankhya Philosophy and Bhagwadgeeta) and [[Manas|mana]] (according to [[Ayurveda|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|guna]] of [[Prakriti|prakriti]] (as mentioned in Sankhya Philosophy and Bhagwadgeeta) and [[Manas|mana]] (according to [[Ayurveda|ayurveda]]) is considered.

== Etymology ==

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The word rajas is acquired from two terms, 'ranja' (means to be attached or devoted to) and 'asunnalopah' (something), rajas is bound with the sansara, it refers to attachments, desires, greed and who doesn't have satisfaction in [[Ayu|life]].<ref name="ref3">Radhakantadeva, Vasu, V., & VASU, H.Śabdakalpadrumah ,(1886)Page No. 83, Available fromhttps://www.sanskritlexicon.unikoeln.de/scans/cslapidev/servepdf.php?dict=skd&page=4-083 </ref> Rajas [[Guna|guna]] is the quality representing activity, variability and urgency, second of the three [[Guna|guna]].[ Monnier Williams dictionary]<ref name="ref4">Monier-Williams, M. Page No.828 , (1872), Available from https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=mw72&page=0828 </ref>

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The word rajas is acquired from two terms, 'ranja' (means to be attached or devoted to) and 'asunnalopah' (something), rajas is bound with the sansara, it refers to attachments, desires, greed and who doesn't have satisfaction in [[Ayu|life]].<ref name="ref3">Radhakantadeva, Vasu, V., & VASU, H.Śabdakalpadrumah ,(1886)Page No. 83, Available fromhttps://www.sanskritlexicon.unikoeln.de/scans/cslapidev/servepdf.php?dict=skd&page=4-083 </ref> Rajas [[Guna|guna]] is the quality representing activity, variability and urgency, second of the three [[Guna|guna]]. [Monnier Williams dictionary]<ref name="ref4">Monier-Williams, M. Page No.828 , (1872), Available from https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=mw72&page=0828 </ref>

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== Characteristics ~~of rajas guna~~ ==

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== Characteristics ==

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Rajas [[Guna|guna]] is chala(mobile), upasthambaka (supporting/encouraging), pravrittikara in nature(explained in detail on the part of the philosophical aspect of rajas [[Guna|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 [[Guna|guna]] is chala (mobile), upasthambaka (supporting/encouraging), pravrittikara in nature (explained in detail on the part of the philosophical aspect of rajas [[Guna|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 [[Dosha|doshas]], active, greedy, ~~roshaamsha~~(anger/wrath)??[Cha.Sa.[[Sharira Sthana~~|ShariraSthana~~]]4/36].

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* Rajas dominant individuals are bound with [[Dosha|doshas]], active, greedy, rosha amsha (anger/wrath) [Cha.Sa.[[Sharira Sthana]] 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.[[Sharira Sthana~~|ShariraSthana]] [[Sharira|Sharira]].~~ 1/18]

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

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

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* Ashtanga Sangraha has considered [[Sattva|sattva]], rajas, [[Tamas|tamas as]] mahaguna. [A.S. Sutra Sthana 1/29]

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

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

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Rajas dominant individuals are bound with samsara (the indefinitely repeated cycles of birth, misery and death), attachments, desires, and greed and don't have [[Ayu|life]] satisfaction. [~~ShreemadbhagwatGeeta~~, ~~Gunatrayavibhaga~~ Yoga, 14/7-17] Following are the characters of rajas [[Guna|guna]]:

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Rajas dominant individuals are bound with samsara (the indefinitely repeated cycles of birth, misery and death), attachments, desires, and greed and don't have [[Ayu|life]] satisfaction. [Shreemadbhagwat Geeta, Gunatraya vibhaga Yoga, 14/7-17] Following are the characters of rajas [[Guna|guna]]:

# Ragatmaka: leads to attachment to material happiness and sexual urges

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# ~~Trishnasamudbhava~~: derived from excessive desire and ambition

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# Trishna samudbhava: derived from excessive desire and ambition

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# ~~Karmasangenabadhnatijeevam~~: binds the soul through attachment to actions

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# Karmasangena badhnati jeevam: binds the soul through attachment to actions

# Lobha: greediness

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# Pravritti: ~~restlessness~~

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# Pravritti: excess involvement

# Arambha: commencement of different karma or actions

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# ~~Karmanamashamaspruha~~: Excessively driven towards

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# Karmanamashama spruha: Excessively driven towards

# Dukkha: cause of sorrow and unhappiness

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== Rajas guna and panchamahabhuta relations ==

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== Rajas guna and [[panchamahabhuta]] relations ==

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[[Vayu mahabhuta|Vayu mahabhuta]] is dominant in rajas [[Guna|guna]], with chalatva(movement) as common quality. [[Agni mahabhuta|Agni mahabhuta]] is dominant in [[Sattva|sattva]] and rajas [[Guna|guna]]. They have common 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 [[Dravya|dravya]] with [[Vayu mahabhuta|vayu]] and [[~~Agni~~ mahabhuta~~|agnimahabhuta~~]] constitution dominate rajas [[Guna|guna]].

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[[Vayu mahabhuta|Vayu mahabhuta]] is dominant in rajas [[Guna|guna]], with chalatva (movement) as common quality. [[Agni mahabhuta|Agni mahabhuta]] is dominant in [[Sattva|sattva]] and rajas [[Guna|guna]]. They have common qualities like prakashatva (illumination) and chalatva (movement).[Su.Sa. Sharira Sthana 1/20], [Dalhana on Su.Sa. Sharira Sthana 1/20] Thus, it can be stated that the [[Dravya|dravya]] with [[Vayu mahabhuta|vayu]] and [[agni mahabhuta]] constitution dominate rajas [[Guna|guna]].

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== Rajas and ~~vatadosha~~ ==

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== Rajas and [[vata dosha]] ==

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[[Vata dosha~~|Vatadosha~~]] is dominant in rajas guna(rajas bahula). [Su.Sa. [[Nidana Sthana~~|NidanaSthana~~]] 1/8] Sharangadhara has also termed the [[~~Vata~~ dosha~~|vatadosha~~]] to be rajas guna dominant.<ref name="ref6">Sharangdhar, Sharangdhar Samhita with English translation by Dr Srikantha Murthy, Kalidakakhyana Shariram Adhyaya,5/26, Prathama Khanda,Sixth Edition, 2006, Chaukhambha orientalia, Varanasi, Page No. 23 </ref>

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[[Vata dosha]] is dominant in rajas guna (rajas bahula). [Su.Sa. [[Nidana Sthana]] 1/8] Sharangadhara has also termed the [[vata dosha]] to be rajas guna dominant.<ref name="ref6">Sharangdhar, Sharangdhar Samhita with English translation by Dr Srikantha Murthy, Kalidakakhyana Shariram Adhyaya,5/26, Prathama Khanda,Sixth Edition, 2006, Chaukhambha orientalia, Varanasi, Page No. 23 </ref>

== Relation between food and rajas guna ==

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The Bhagwat Geeta mentions different types of diet preferred by individuals of sattvika, rajasika, and tamasika constitution.[~~ShreemadbhagwatGeeta~~,~~GunatrayavibhagaYoga~~, 14th Chapter]. The individuals with rajasika constitution are fond of food with [[Katu|bitter (katu)]], [[Amla|sour]], [[Lavana|salty]], and hot. This food is tikshna (sharp, pungent), excessively dry (ruksha), and causes a burning sensation in abdomen and gastrointestinal tract (vidahinah).These foods can cause mental suffering (dukkha, shoka) and affliction with different [[Vyadhi|diseases]] (amayam). Thus, the rajas dominance can be determined by the type of food he prefers to eat.

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The Bhagwat Geeta mentions different types of diet preferred by individuals of sattvika, rajasika, and tamasika constitution.[Shreemadbhagwat Geeta, Gunatraya vibhaga Yoga, 14th Chapter] The individuals with rajasika constitution are fond of food with [[Katu|bitter (katu)]], [[Amla|sour]], [[Lavana|salty]], and hot. This food is tikshna (sharp, pungent), excessively dry (ruksha), and causes a burning sensation in abdomen and gastrointestinal tract (vidahinah).These foods can cause mental suffering (dukkha, shoka) and affliction with different [[Vyadhi|diseases]] (amayam). Thus, the rajas dominance can be determined by the type of food he prefers to eat.

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== ~~Manasaprakriti~~ and types of ~~rajasikaconstitution~~ ==

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== [[Manas prakriti]] and types of rajasika constitution ==

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The predominance of a particular [[Guna|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|Sutra Sthana]] 8/5-6] Three types namely sattvika, rajasika and tamasika based on the predominance of particular [[Guna|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:

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The predominance of a particular [[Guna|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|Sutra Sthana]] 8/5-6] Three types namely sattvika, rajasika and tamasika based on the predominance of particular [[Guna|guna]] are described.[Cha.Sa. [[Sharira Sthana]] 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|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|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 (anubandha kopa), aggressive or violent (chhidraharin), cruel (krura), fondness towards food (ahara atimatraruchi), 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|Sharira Sthana]] 4) </li>

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<li style="font-weight:bold">Paishacha (traits like a dead body): This individual consumes 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 others frightful or intimidate others (bhishayitram), have unusual diet and lifestyle in comparison to others (vikrita vihara ahara shila), 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|Sharira Sthana]] 4) </li>

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<li style="font-weight:bold">Sarpa (traits like snake): This type of people are fearless when they are angry (kruddhasura), frightful when not angry (akruddhabhiru),hard workers (ayasabahula), very sharp in activities (tikshna),always lives in fear (santrasra gochara),loves eating food and activities (ahara vihara para), 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|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 (atidukhashil acharopachara), 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|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), [[Manas|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~~|Sutra Sthana]]~~ 28/24] The features of ~~rajasikasattva~~, as explained by kashyapa are stated as below:

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Vagbhata states that rajasika individuals are characterized by bahubhashitva (excessive talkativeness), [[Manas|mana]](excessive ego), krodha(anger), dambha (rebelness), matsar (dvesha). [A.H.Sharira Sthana 3/7] The difference observed in an individual's activities is due to karma (previous deeds of the person).[Cha. Sa. [[Sharira Sthana]] 2/36] Kashyapa has described seven types of rajasika or krodhaja sattva, 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 rajasika sattva, 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 triguna and ~~nidra~~[~~Su.Sa.~~ [~~[Sharira Sthana|ShariraSthana]~~] ~~4/31~~] ==

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== Relation between [[triguna]] and [[nidra]] ==

{| class="wikitable"

! Guna

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|}

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

== Relation between prana and rajas guna ==

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[[Sattva|Sattva]], rajas, and [[Tamas|tamas]] are listed among twelve vital entities in [[Sharira|body]] (dwadashaprana). [Su.Sa. [[Sharira Sthana~~|ShariraSthana]]~~ 4/3]

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[[Sattva|Sattva]], rajas, and [[Tamas|tamas]] are listed among twelve vital entities in [[Sharira|body]] (dwadashaprana). [Su.Sa. Sharira Sthana 4/3]

== Assessment of rajas guna ==

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Rajas [[Guna|guna]] is assessed by means of inference from [[Anumana pramana|anumana pramana]]. It can be assessed by the presence of sanga(attachment) to different situations or individuals.[Cha.Sa. [[Vimana Sthana~~|VimanaSthana~~]] 4/8] It is inferred as excessive sexual indulgence and other pleasures.[Chakrapani on Cha.Sa. [[Vimana Sthana~~|VimanaSthana~~]] 4/8] The excessive expressions of feelings of desire in an individual can be related to rajas [[Guna|guna]].

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Rajas [[Guna|guna]] is assessed by means of inference from [[Anumana pramana|anumana pramana]]. It can be assessed by the presence of sanga (attachment) to different situations or individuals.[Cha.Sa. [[Vimana Sthana]] 4/8] It is inferred as excessive sexual indulgence and other pleasures.[Chakrapani on Cha.Sa. [[Vimana Sthana]] 4/8] The excessive expressions of feelings of desire in an individual can be related to rajas [[Guna|guna]].

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

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The dominance of rajas [[Guna|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|~~Sutra Sthana]] 35/38] Hence the rajas dominant individuals are termed as those with mediocre mental strength (~~madhyamamanobala~~). (Dalhana on Su.Sa. ~~[[Sutra Sthana|~~Sutra Sthana]] 35/38) Hence, like the [[Sharira|sharira]] [[Prakriti|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 [[Guna|guna]] [[Prakriti|prakriti]] or maha prakriti. [Su.Sa. [[Sharira Sthana~~|ShariraSthana]]~~ 4/98-99] The assessment of rajas [[Guna|guna]] dominance in an individual can help understand the psychological status and susceptibility to mental [[Health|health]] disorders. Rajas [[Guna|guna]] is also a determinant of vitality seated in the [[Marma|marma]] or vital points of the [[Sharira|body]].[Su.Sa. [[Sharira Sthana~~|ShariraSthana]]~~ 6/35] Thus, the normalcy of rajas is essential in properly functioning the vital [[Sharira|body]] organs. An individual devoid of rajas and [[Tamas|tamas]], is called 'apta' or one with authoritative and authentic knowledge.[Cha.Sa. [[Sutra Sthana|Sutra Sthana]] 11/18-19] Excess of rajas [[Guna|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|guna]] falls prey to various [[Vyadhi|diseases]]. A wholesome diet and lifestyle is advised considering ~~thestatus~~ of three [[Guna|guna]]. [A.S. [[Sutra Sthana|Sutra Sthana]] 3/30] If not followed, the rajas-[[Tamas|tamas]] originated [[Vyadhi|diseases]] occur in such individuals due to intellectual defects ([[Prajnaparadha|prajnaparadha]]). [Cha.Sa.[[Sutra Sthana|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. [[Chikitsa Sthana~~|ChikitsaSthana~~]] 24/68-69, 79] Thus, the balance of [[Triguna|triguna]] especially rajas [[Guna|guna]], should be considered for maintaining mental [[Health|health]] and avoiding psychological and psychosomatic disorders.

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The dominance of rajas [[Guna|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 (madhyama manobala). [Dalhana on Su.Sa. Sutra Sthana 35/38] Hence, like the [[Sharira|sharira]] [[Prakriti|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 [[Guna|guna]] [[Prakriti|prakriti]] or maha prakriti. [Su.Sa. Sharira Sthana 4/98-99] The assessment of rajas [[Guna|guna]] dominance in an individual can help understand the psychological status and susceptibility to mental [[Health|health]] disorders. Rajas [[Guna|guna]] is also a determinant of vitality seated in the [[Marma|marma]] or vital points of the [[Sharira|body]].[Su.Sa. Sharira Sthana 6/35] Thus, the normalcy of rajas is essential in properly functioning the vital [[Sharira|body]] organs. An individual devoid of rajas and [[Tamas|tamas]], is called 'apta' or one with authoritative and authentic knowledge. [Cha.Sa. [[Sutra Sthana|Sutra Sthana]] 11/18-19] Excess of rajas [[Guna|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|guna]] falls prey to various [[Vyadhi|diseases]]. A wholesome diet and lifestyle is advised considering the status of three [[Guna|guna]]. [A.S. [[Sutra Sthana|Sutra Sthana]] 3/30] If not followed, the rajas-[[Tamas|tamas]] originated [[Vyadhi|diseases]] occur in such individuals due to intellectual defects ([[Prajnaparadha|prajnaparadha]]). [Cha.Sa.[[Sutra Sthana|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. [[Chikitsa Sthana]] 24/68-69, 79] Thus, the balance of [[Triguna|triguna]] especially rajas [[Guna|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|tamas guna]] are termed as the [[Manas|manas]] [[Dosha|dosha]]. They are responsible for the occurrence of various mental disorders.[Cha.Sa. [[Sutra Sthana|Sutra Sthana]] 1/57, 25/11, Cha.Sa. [[Vimana Sthana~~|VimanaSthana~~]] 6/6, A.H. [[Sutra Sthana~~|Sutra Sthana]]~~ 1/21, Dalhana on Su.Sa. [[Sutra Sthana~~|Sutra Sthana]]~~ 1/4] The disorders are of two types:rajas dominant and [[~~Tamas|~~tamas]] dominant. [Cha.Sa. [[Nidana Sthana~~|NidanaSthana~~]] 1/4] The flickering nature of rajas [[~~Guna|~~guna]] makes it responsible for initiating pathogenesis and stimulating [[~~Tamas|~~tamas]] in the manifestation of [[Vyadhi|disease]]. It is thus termed an initiator (pravartaka). [[~~Tamas|~~Tamas]] cannot proceed without the stimulation of rajas [[~~Guna|~~guna]].[Cha.Sa. [[Vimana Sthana|VimanaSthana]] 6/9] Rajas [[~~Guna|~~guna]] and [[~~Vata~~ dosha~~|vatadosha~~]] play an important role in the spreading stage of [[~~Dosha|~~dosha]] (~~prasaraavastha~~)in six stages of pathogenesis ([[~~Shatkriyakala|~~shatkriyakala]]).[Su.Sa. ~~[[Sutra Sthana|~~Sutra Sthana]] 21/28] Rajas and [[Tamas|tamas guna]] work in unison (anubandha) in the occurrence of [[Vyadhi|diseases]].[Cha.Sa. [[Vimana Sthana~~|VimanaSthana~~]] 6/9] Rajas and [[~~Tamas|~~tamas]] [[~~Guna|~~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|~~dosha]] to cause various [[Vyadhi|diseases]] and psychosomatic disorders. [Chakrapani on Cha.Sa. [[Vimana Sthana~~|VimanaSthana~~]] 6/8] Vertigo occurs due to the ~~dominanceof~~ rajas [[~~Guna|~~guna]], [[~~Pitta dosha|~~pitta dosha]], and [[~~Vata~~ dosha~~|vatadosha~~]].[Su.Sa. [[Sharira Sthana~~|ShariraSthana]]~~ 4/56] ~~Rajasguna~~ is also pivotal in [[Unmada Chikitsa|unmada]] and [[Apasmara Chikitsa|apasmara]] [[Vyadhi|diseases]].[Su.Sa.Uttar Tantra 61/4, Cha. Sa. [[~~Nidana Sthana|~~Nidana Sthana]] 8/4, Cha.Sa. [[~~Chikitsa Sthana|~~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 [[Vyadhi|disease]] after reaching the advanced stages of intoxication ([[Madatyaya Chikitsa|madatyaya]]).[A.H.[[Nidana Sthana~~|NidanaSthana]]~~ 6/5] [Cha.Sa. [[Chikitsa Sthana|ChikitsaSthana]] 24/46] Rajasika individuals are affected more quickly. [Cha. Sa. [[Chikitsa Sthana~~|ChikitsaSthana~~]] 24/55] Rajas and [[~~Tamas|~~tamas]] are involved in the pathogenesis of mada (intoxication)- murccha (syncope)- sanyasa (coma) conditions.[A.H. [[Nidana Sthana~~|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. [[Chikitsa Sthana~~|ChikitsaSthana~~]] 8/7] It suggests the excess indulgence in activities to affect [[~~Health|~~health]] and can lead to degenerative [[Vyadhi|diseases]].

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Rajas and [[Tamas|tamas guna]] are termed as the [[Manas|manas]] [[Dosha|dosha]]. They are responsible for the occurrence of various mental disorders.[Cha.Sa. [[Sutra Sthana|Sutra Sthana]] 1/57, 25/11, Cha.Sa. [[Vimana Sthana]] 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. [[Nidana Sthana]] 1/4] The flickering nature of rajas [[guna]] makes it responsible for initiating pathogenesis and stimulating [[tamas]] in the manifestation of [[Vyadhi|disease]]. It is thus termed an initiator (pravartaka). [[Tamas]] cannot proceed without the stimulation of rajas [[guna]].[Cha.Sa. [[Vimana Sthana|VimanaSthana]] 6/9] Rajas [[guna]] and [[vata dosha]] play an important role in the spreading stage of [[dosha]] (prasara avastha) in six stages of pathogenesis ([[shatkriyakala]]).[Su.Sa. Sutra Sthana 21/28] Rajas and [[Tamas|tamas guna]] work in unison (anubandha) in the occurrence of [[Vyadhi|diseases]].[Cha.Sa. [[Vimana Sthana]] 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 [[sharira]] [[dosha]] to cause various [[Vyadhi|diseases]] and psychosomatic disorders. [Chakrapani on Cha.Sa. [[Vimana Sthana]] 6/8] Vertigo occurs due to the dominance of rajas [[guna]], [[pitta dosha]], and [[vata dosha]].[Su.Sa. Sharira Sthana 4/56] Rajas guna is also pivotal in [[Unmada Chikitsa|unmada]] and [[Apasmara Chikitsa|apasmara]] [[Vyadhi|diseases]].[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. Chiktsa Sthana 10/59] Similarly the rajas and [[tamas]] individuals fall prey to [[Vyadhi|disease]] after reaching the advanced stages of intoxication ([[Madatyaya Chikitsa|madatyaya]]).[A.H.Nidana Sthana 6/5] [Cha.Sa. [[Chikitsa Sthana|ChikitsaSthana]] 24/46] Rajasika individuals are affected more quickly. [Cha. Sa. [[Chikitsa Sthana]] 24/55] Rajas and [[tamas]] are involved in the pathogenesis of mada (intoxication)- murccha (syncope)- sanyasa (coma) conditions.[A.H. Nidana Sthana 6/25] Similarly, in the historical description regarding the occurrence of rajayakshma, the prominence of rajas guna was observed in soma(moon).[Cha. Sa. [[Chikitsa Sthana]] 8/7] It suggests the excess indulgence in activities to affect [[health]] and can lead to degenerative [[Vyadhi|diseases]].

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

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The theory of [[Triguna|triguna]] is fundamentally based on evolution as per both [[Ayurveda|ayurveda]] and Sankhya philosophy. The [[Prakriti|prakriti]] is considered trigunatmaka. Hence its 'vikara' or expressions are also 'trigunatmaka' in nature. Thus, whole universe is constituted from the derivatives of [[Triguna|triguna]] (~~Srishtiutpatti~~).[Su.Sa. ~~[[Sutra Sthana|~~Sutra Sthana]] 24/8] Rajas guna, along with [[Sattva|sattva]] and [[Tamas|tamas guna]] also plays a vital role in the perception of this philosophical aspect. It is responsible for the generation, creation, and mutation of the srishti or 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. [[Sharira Sthana~~|ShariraSthana]]~~ 1/4] The alliance or association of [[Purusha|purusha]] with the 24tattva carries on as long as rajas and [[Tamas|tamas]] are afflicted with it leading to [[Rashipurusha|rashipurusha]] (combination of 24 elements). The liberation from the effect (of rajas and [[Tamas|tamas]]) by supremacy of [[Sattva|sattva]] leads to freedom of [[Purusha|purusha]] 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. [[Sharira Sthana~~|ShariraSthana~~]] 1/142] The rajas is thus termed as karana or 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~~, [[Rashipurusha|rashi-purusha]], moksha which form the philosophical basis of [[Ayurveda|ayurveda]].

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The theory of [[Triguna|triguna]] is fundamentally based on evolution as per both [[Ayurveda|ayurveda]] and Sankhya philosophy. The [[Prakriti|prakriti]] is considered trigunatmaka. Hence its 'vikara' or expressions are also 'trigunatmaka' in nature. Thus, whole universe is constituted from 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 vital role in the perception of this philosophical aspect. It is responsible for the generation, creation, and mutation of the srishti or universe. Rajas being active is responsible for stimulating both [[Sattva|sattva]] and [[Tamas|tamas guna]] in taijasa ahankara leading to the development of different vikara or the components of the universe. [Dalhana on Su.Sa. Sharira Sthana 1/4] The alliance or association of [[Purusha|purusha]] with the 24tattva carries on as long as rajas and [[Tamas|tamas]] are afflicted with it leading to [[Rashipurusha|rashipurusha]] (combination of 24 elements). The liberation from the effect (of rajas and [[Tamas|tamas]]) by supremacy of [[Sattva|sattva]] leads to freedom of [[Purusha|purusha]] i.e. moksha or salvation to get freedom from its alliance with the tattva. [Cha.Sa. [[Sharira Sthana]] 1/36] [Cha.Sa. [[Sharira Sthana]] 1/142]. Thus, the moksha is described as a state of [[Sattva|sattva]] predominance with absolute absence of rajas and [[Tamas|tamas]]. [Cha.Sa. [[Sharira Sthana]] 1/142] The rajas is thus termed as [[karana]] or cause for gati (speed) and pravritti (trend).[Cha.Sa. [[Sharira Sthana]] 2/38] Sankhya philosophy [Sankhyakarika 12-14] also focuses on the study of [[Triguna|triguna]] where the rajas is representing apriti (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 srishti utpatti, [[Rashipurusha|rashi-purusha]], moksha which form the philosophical basis of [[Ayurveda|ayurveda]].

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== 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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== Rajas guna involvement in functioning of [[triguna]] ==

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The working of the [[Triguna|triguna]] can be easily understood by two basic laws related to manasika [[Dosha|doshas]]/[[Guna|gunas]]. The three [[Guna|guṇa]] always 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.

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The working of the [[Triguna|triguna]] can be easily understood by two basic laws related to manasika [[Dosha|doshas]]/[[Guna|gunas]]. The three [[Guna|guṇa]] always remain in dynamic interaction (mithunavritti). These three forces remain involved (anyonyaashraya) and interact 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.[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>

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

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As mentioned earlier, the pathology of rajas [[Guna|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 [[Vyadhi|diseases]] involving the pathology of rajas [[Guna|guna]].

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As mentioned earlier, the pathology of rajas [[Guna|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 [[Vyadhi|diseases]] involving the pathology of rajas [[Guna|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|health]] conditions. [Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 7/25-29] </li>

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<li style="font-weight:bold">Manasika vegadharana (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|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 of mantras, homa-havana (rituals, offerings made to holy fire), [[Upavasa|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 helps activate the [[Sattva|sattva's]] normal functioning and alleviate the vitiated [[Tamas|tamas]] and rajas. </li>

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

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<li style="font-weight:bold">Sattvavajaya chikitsa(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>

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

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

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<li style="font-weight:bold">~~Shamanakarma~~ (pacification therapy): This treatment alleviates the [[Dosha|dosha]] vitiation affecting the vitiation of rajas [[Guna|guna]] in the [[Sharira|body]]. There are so many medicines described for treating mental illness. Few of them are described below: </li>

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<li style="font-weight:bold">Shamana karma (pacification therapy): This treatment alleviates the [[Dosha|dosha]] vitiation affecting the vitiation of rajas [[Guna|guna]] in the [[Sharira|body]]. There are so many medicines described for treating mental illness. Few of them are described below: </li>

<ul>

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

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<li style="font-weight:bold">Single herbs: Mandukaparni (Centella asiatica Linn.), Shankhapushpi (Convolvulas pleuricaulis) etc.[Ch. Sa. [[Chikitsa Sthana]] 1/30-31] </li>

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

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<li style="font-weight:bold">Use of medicated ghrita([[Ghee|ghee]]) preparations: Mahapaishachika ghrita, Brahmi ghrita, Lashunadi ghrita.[Ch. Sa. [[Chikitsa Sthana]] 10/17-25] Mahakalyanaka ghrita, Kalyanaka ghrita, Purana ghrita, Prapurana ghrita etc. [Cha. Sa. [[Chikitsa Sthana]]. 9/35-61]. </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 dosha~~|Vata~~]]~~, an~~ imbalance of [[Vata dosha|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: Smritisagar rasa [Yogratnakar, Apasamara Chikitsa], Unmadagajankusha rasa [Bhaishajya Ratnavali, Unmada Rogadhikar] According to [[Ayurveda|Ayurveda]], the nervous system is governed by [[Vata dosha]]. An imbalance of [[Vata dosha|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>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>

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

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<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>Ayurvedic Medical importance of Shankhapushpi: potential cognition boosting herb by 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|Shodhana]] (purification procedures): Removal of the aggravated [[Dosha|dosha]] ultimately leads to a state of equilibrium in the [[Sharira|body]], as the vitiated [[Dosha|dosha]] can worsen the functioning of [[Triguna|triguna]]. [[Panchakarma|Panchakarma]] procedures like [[Vamana|vamana]], [[Virechana|virechana]], [[Nasya|nasya]], [[Asthapana basti|niruha]], [[Anuvasana|anuvasana]] are mentioned for treating mental illness. [Ch. Sa. [[Chikitsa Sthana]] 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 [[Vyadhi|diseases]] which are associated with the [[Manas|mind]]. This is the ultimate treatment process. </li>

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<li style="font-weight:bold">Naisthiki chikitsa: Eliminating upadha (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 [[Vyadhi|diseases]] which are associated with the [[Manas|mind]]. This is the ultimate treatment process. </li>

<li style="font-weight:bold">Yoga: By practicing ashtanga yoga (yama, niyama, asana, pranayama, pratyahara, dharana, [[Dhyana|dhyana]] and [[Samadhi|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>

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<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 [[Guna|gunas]] (personality) and self-esteem in normal 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>

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

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<li>Sharma M.et.al. assessed the effect of sattvika, rajasika, and tamasika factors on anxiety levels in cases and controls. The rajasika individuals were linked to impaired quality of [[Ayu|life]] in these individuals.<ref name="ref15">Sharma MP, Salvi D, Sharma M. Sattva, Rajas and Tamas Factors and Quality of [[Ayu|Life]] in Patients with Anxiety Disorders: A Preliminary Investigation. Psychological Studies. 2012 Dec 1;57. </ref> </li>

<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|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 [[Guna|gunas]]-[[Sattva|sattva]], rajas, tamas with [[Ayu|life]] satisfaction and perceived stress. This study showed individuals with rajasika personality correlated positively with perceived stress and negatively with [[Ayu|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 [[Guna|gunas]]-[[Sattva|sattva]], rajas, [[tamas]] with [[Ayu|life]] satisfaction and perceived stress. This study showed individuals with rajasika personality correlated positively with perceived stress and negatively with [[Ayu|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>

<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>

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>:

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<li>MysoreTrigunaScale<ref name="ref26">S. S, Murthy CGV. Development and Standardization of Mysore Triguna Scale. SAGE Open [Internet]. 2012 Jan 1 [cited 2023 Jan 9];2(1):2158244012436564. Available from: https://doi.org/10.1177/2158244012436564 </ref></li>

<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>

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<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>Advanced Triguna scale [Shilpa D., 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>

<li>Self–Rating [[Ayurveda|Ayurveda]] Scale to Measure the Manasika [[Prakriti|Prakriti]] of the Children<ref name="ref29">Suchitra S, Nagendra H. A Self–Rating Ayurveda Scale to Measure the Manasika [[Prakriti|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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