Rajas

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 sharira and manas prakriti(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 Shreemad bhagwat Geeta, three character qualities or the triguna are described in detail. Sattva, rajas, and tamas are described as triguna of prakriti

1. Sattva guna is the trait of intelligence or light, which is the trait of complete stability.
2. Rajas guna represents action, motion or ignorance.
3. Tamas guna represents inactivity and darkness.

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] and Sankhya ideology. It represents action, creation, and passion. Hence it is one of the attributes of the mind.[Chakrapani on Cha.Sa. SutraSthana 1/57][Cha.Sa. SutraSthana 8/5]
This article describes the concept of rajas guna and its importance in healthcare practices.

Contributors

Section/Chapter	Concepts / Rajas
Authors	Bhojani M.K.1, Jain Rahul1, Joglekar Aishwarya 2
Reviewer	Basisht G.3
Editor	Deole Y.S.4
Affiliations	1 Department of Kriya Sharira, A.I.I.A. , New Delhi, India 2 Department of Samhita Siddhanta, D. Y. Patil college of Ayurved and research centre, Pune, India 3 Rheumatologist, Orlando, Florida, U.S.A. 4 Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India
Correspondence email	meera.samhita@aiia.gov.in, carakasamhita@gmail.com
Publisher	Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India
Date of publication:	March 02, 2023
DOI	10.47468/CSNE.2023.e01.s09.130

Synonyms

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. In the present context, rajas as guna of prakriti(as mentioned in Sankhya Philosophy and Bhagwadgeeta) and mana (according to ayurveda) is considered.

Etymology

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 life.
Rajas guna is the quality representing activity, variability and urgency, second of the three guna.[ Monnier Williams dictionary]

Characteristics of rajas guna

Rajas guna is chala(mobile), upasthambaka (supporting/encouraging), pravrittikara in nature(explained in detail on the part of the philosophical aspect of rajas guna) [Sankhyakarika]

• Rajas dominant individuals are bound with doshas, active, greedy, roshaamsha(anger/wrath)??[Cha.Sa.ShariraSthana4/36].
• Rajas dominant individuals have qualities such as cunningness, unhappiness (dukha), selfishness, cruelty, self-appraisal, anger, and desirousness. [Su.Sa.ShariraSthana Sharira. 1/18]
• AshtangaSangraha has considered sattva, rajas, tamasas mahaguna (A.S. Sutra Sthana 1/29)

Description of rajas dominance in Shreemad Bhagavad Geeta:

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

1. Ragatmaka: leads to attachment to material happiness and sexual urges
2. Trishnasamudbhava: derived from excessive desire and ambition
3. Karmasangenabadhnatijeevam: binds the soul through attachment to actions
4. Lobha: greediness
5. Pravritti: restlessness
6. Arambha: commencement of different karma or actions
7. Karmanamashamaspruha: Excessively driven towards
8. Dukkha: cause of sorrow and unhappiness

Rajas guna and panchamahabhuta relations

Vayu mahabhuta is dominant in rajas guna, with chalatva(movement) as common quality. Agni mahabhuta is dominant in sattva and rajas guna. They have common 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 dravya with vayu and agnimahabhuta constitution dominate rajas guna.

Rajas and vatadosha

Vatadosha is dominant in rajas guna(rajas bahula). [Su.Sa. NidanaSthana 1/8] Sharangadhara has also termed the vatadosha to be rajas guna dominant.

Relation between food and rajas guna

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 bitter (katu), sour, 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 diseases (amayam). Thus, the rajas dominance can be determined by the type of food he prefers to eat.

Manasaprakriti and types of rajasikaconstitution

The predominance of a particular guna in mind impacts 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, rajasika and tamasika based on the predominance of particular guna are described.[Cha.Sa. 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:

1. 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)
2. 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)
3. 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)
4. 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)
5. 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)
6. 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)

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. [Ka.Sa. Sutra Sthana 28/24] The features of rajasikasattva, as explained by kashyapa are stated as below:

1. Engaged in charity (dananityata)
2. Excessive sleep (atishayana)
3. Loves wearing ornaments (alankarapriyatva)
4. Excess intake of food and drinks (atipanabhojana)
5. Excess indulgence in sexual activity (atimaithuna)
6. Loves eating (prabhakshana)
7. Excessive greed (nityopetampramuditam)

Relation between triguna and nidra[Su.Sa. ShariraSthana 4/31]

Guna	Nidra	Rationale
Sattva	Mid-night	Alertness of mind
Rajas	Day or night	Flickering (chanchala)
Tamas	Day and night	Excess kapha(avarana)

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 of dreams(swapna) in an individual, with either good or bad consequences.[Su.Sa. ShariraSthana 4/36]

Relation between prana and rajas guna

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

Assessment of rajas guna

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

Importance in prevention of diseases/ maintenance of health

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 prakriti(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 guna prakriti or 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 vitality seated in the marma or vital points of the body.[Su.Sa. ShariraSthana 6/35] Thus, the normalcy of rajas is 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 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 especially rajas guna, should be considered for maintaining mental health and avoiding psychological and psychosomatic disorders.

Importance in diagnosis and occurrence of diseases

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 guna and vatadosha play 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 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. ShariraSthana 4/56] Rajasguna is also pivotal in unmada and apasmara 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 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.

Concept of rajas from a philosophical point ofview

The theory of triguna is fundamentally based on evolution as per both ayurveda and Sankhya philosophy. The prakriti is considered trigunatmaka. Hence its 'vikara' or expressions are also 'trigunatmaka' in nature. Thus, whole universe is constituted from the derivatives of triguna (Srishtiutpatti).[Su.Sa. Sutra Sthana 24/8] Rajas guna, along with sattva and 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 and tamasguna intaijasaahankaraleading to the development of different vikara or the components of the universe.[Dalhana on Su.Sa. ShariraSthana 1/4] The alliance 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 of purusha 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 karana or cause for gati (speed) and pravritti (trend).[Cha.Sa. ShariraSthana 2/38]
Sankhya philosophy (Sankhyakarika 12-14) also focuses on the study of 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.

Rajas guna involvement in functioning of triguna(Sankhyakarika13)

The working of the triguna can be easily understood by two basic laws related to manasika doshas/gunas. The three 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 survive in the presence of sattva; tamas and sattva are put in motion in the field of rajas, while sattva 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.

Treatment insights in the management of rajas dominant disorders

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.

1. 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]
2. 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 (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's normal functioning and alleviate the vitiated tamas and rajas.
3. Sattvavajayachikitsa(psychotherapy): Regulation of mind is the main aim of this therapy, by diversion of emotions, assurance, proper guidance, controlled thought process, patience, etc.
4. Yuktivyapashrayachikitsa(medicinal and diet therapy): Use of medicines (internal and external or both) and ahara(food). This is further classified into 2 types:
1. Shamanakarma (pacification therapy): This treatment alleviates the dosha vitiation affecting the vitiation of rajas guna in the body. There are so many medicines described for treating mental illness. Few of them are described below:
• Single herbs: Mandukaparni (Centellaasiatica Linn.), Shankhapushpi (Convolvulaspleuricaulis) etc.[Ch. Sa. chi. 1/30-31]
• Use of medicated ghrita(ghee) preparations: Mahapaishachikaghrita, Brahmi ghrita, Lashunadighrita.[Ch.Chi. 10/17-25] Mahakalyanakaghrita, Kalyanakaghrita, Puranaghrita, Prapuranaghrita etc. [Cha. Sa. ChikitsaSthana. 9/35-61].
• 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,
• A clinical study on effect of Brahmi Ghrita on Depression- Author- Yogesh S Deole, HM Chandola.
• Ayurvedic Medical importance of Shankhpushpi: potential cognition boosting herb, Author- Shifali Thakur, Hemlata Kaurav.
2. Shodhana(purification procedures): Removal of the aggravated dosha ultimately leads to a state of equilibrium in the body, as the vitiated dosha can worsen the functioning of triguna. Panchakarma procedures like vamana, virechana, nasya, niruha, anuvasana are mentioned for treating mental illness. [Ch. Sa. ChikitsaSthana 10/61]
5. 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.
6. 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.

Previous researches on rajas guna

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 triguna in performance at workplace etc. by both ayurveda and contemporary sciences. Few such works are listed as given below:

1. Enhancing workplace well-being by understanding the three personality types, sattva, rajas, and tamas, according to Samkhya is done by Dr.Modh. 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.
2. 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.
3. 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. This study showed a reduction in rajas guna in females and contrary to previous study conducted by Dasa.
4. SharmaM.et.al.assessedtheeffectofsattvika, rajasika,andtamasikafactorsonanxietylevelsin cases and controls. The rajasikaindividuals were linked to impaired quality of life in these individuals.
5. A study of the relationship between triguna and cattellian factors of personality done by Lakhwinder Singh. The study shows that the rajas guna denotes passionate, excitable, and aggressive states of mind.
6. A cross-sectional research study was focused on the relationship between three gunas-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.
7. 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 rajasika energy is considered as dynamic energy. Rajasika individuals were said to have active energy, is excessively passionate, ruthless, and motivated.

Modern researchers conceptualize the definitions and manifestations of triguna in human nature. A few of these are summarized as given in the table below:

Author & Year	Qualities of Rajas Guna explained
Uma, 1969	Lack of control over emotions Anxiety Greed and Desires Bad qualities Over activeness Impurity
Pathak et al. 1992	Activity Pain
Mathew, 1995	Maladjustmenttendencies Over Activation Restless Uncontrolled energy High drive Inability to remain silent or alone Extrovert
Maruthamet.al, 1998	Motion Passion Activity
Wolf, 1998	Dissatisfaction Envy Materialistic mentality Mental imbalance Anger Arrogance

Scales for assessment of rajas guna

1. Vedicpersonalityinventory
2. MysoreTrigunaScale
3. Triguna Scale of personality
4. Triguna scale—Advanced (Shilpa, 2011)
5. Self–Rating Ayurveda Scale to Measure the Manasika Prakriti of the Children
6. A Psychometric Analysis of the Three Gunas

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.

Future scope of research

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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