The term 'sattva' literally means essence, purity, and character of mind. It is one of the three fundamental qualities (triguna). [A.S.Sutra Sthana 1/29][1] It is characterized by lightness, knowledge, and enlightenment.[2] Psychological constitution, bio typology or body mind typology is an important concept of Ayurveda. Every individual has distinct physical, physiological, and psychological characteristics. Ayurveda classical texts provide a framework to help to understand an individual's mental constitution. The concept of sharira and manasa prakriti (somatic and psychic constitution) help to explain differences across individuals. The concept of the manas includes aspects of psychology, mind, and mental health. There are three characteristics of mind (mana) viz. sattva, rajas, and tamas. These represent awareness, activity, and inertia, respectively. When one of these three is dominant in a person, that reflects in his or her personality. In Shreemadbhagwat Geeta, three attributes of nature are described: Sattva, rajas, and tamas.[3]
1) Sattva guna is the attribute of light or intelligence, which is the state of complete balance.
2) Rajas guna represents motion, ignorance, or action.
3) Tamas guna is representative of inertia and darkness.
These are the three primary and omnipresent qualities that work behind all the material substances in the universe. Sattva is the initiator of the universe as per Ayurveda [Su.Sa.Sharira Sthana 1/9][4] and Sankhya philosophy. It represents purity and authenticity. Hence it is quality of mind. [Chakrapani on Cha.Sa.Sutra Sthana 1/57] [Cha.Sa.Sutra Sthana 8/5] This article describes the concept of sattva and its importance in healthcare practices.
| Section/Chapter/topic | Concepts / Sattva |
|---|---|
| Authors | Bhojani M.K.1, Sharma Raksha 1, Joglekar A.A.2 |
| Reviewer | Basisht G.3 |
| Editor | Deole Y.S.4 |
| Affiliations |
1 Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India , New Delhi, India 2Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India, New Delhi, India 3 Rheumatologist, Orlando, Florida, U.S.A. 4Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, 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 first publication: | August 18, 2022 |
| DOI | In process |
Synonyms of sattva
Mana, shuddham, kalyanam
Etymology
The word sattva is derived from two terms, 'sat' and 'tva', satto bhava. Sattva refers to the existence of reality and truth. Shabdakalpadruma defines it as an attribute of prakriti. It represents light (prakasha), knowledge (dnyana) and happiness (sukha).[5] Monnier Williams dictionary defines it as the quality of good will , purity , reality , knowledge, virtue , excellence and truth.[6]
Characteristics
Sattva is buoyant/lighthearted (laghu) and illuminating (prakashaka) in nature.[7]
Sattva as synonymous to mind:
The mind (manas) is also termed as sattva. Sattva is the purest quality of mind, and sattva guna is the highest form of excellence of manas (sattva) guna. Sattva bala (mental strength) provides an adequate status of a person's wellbeing. Thus, giving a systematic and holistic approach to understanding an individual. The normal mind without any disorder (amala sattva) is dominated by sattva (sattvagunodreka). It can be assessed by the absence of negative emotions like affection (raga) and hatred (dvesha) and presence of absolute purity of mind. [Chakrapani on Cha.Sa.Vimana Sthana 4/8]) Three types of mental constitutions are described: shuddha/sattvika, rajasika and tamasika. [Cha.Sa.Sharira Sthana 3/13]
Panchabhautika constitution:
- Sattva : Akash mahabhuta
- Rajas: Agni mahabhuta and Vayu mahabhuta
- Tamas: Prithvi mahabhuta and Jala mahabhuta [Su.Sa.Sharira Sthana 1/20][4] .[Sha.Sa. Purvakhanda 05][8], [A.S.Sharira Sthana 5/5][1]
Sattva guna gives an experience of happiness (sukha). It becomes powerful by overcoming the rajas and tamas. The essence of sattva is the consolidation of knowledge.
Relationship between the sattva guna and tridosha
Pitta dosha is predominant in the Sattva guna. Due to the qualities of luminance, lightness, and purity, these two entities can be closely associated. [Bp.Purvakhanda 2/120][9]
Food and sattva guna
Ayurveda advocates an individualistic approach to maintaining health and treating diseases. So a categorization of diet (aahara) and lifestyle (vihara) according to their properties as sattvika, rajasika and tamasika is done. [10]
Food that is delicious, slimy, nourishing, appetizing, and keeps the body healthy are liked by sattvika persons. In Upanishads, it is stated that the food we consume is divided into three parts. The gross part is converted into flesh and the subtle part nourishes the mind. Sattvika diet consists of fresh vegetables, fruits, grains, and dairies like milk and ghee. It keeps the lean body and minds calm and quiet.
Characteristics of sattvika individual
Individuals with sattva guna predominance worship God, like food which gives longevity (Ayu), promotes righteous tendencies and strengthens health and joy. These individuals are intelligent, have good memory and natural instincts for observing healthy lifestyles. They are polite and joyful and accept their status and wealth as it is. They are calm and quiet by nature. They react to pain and pleasure properly. The sattvika constitution is similar to that of the deities. Hence the nomenclature of auspicious beings or deities is given to such individuals. [Chakrapani on Cha.Sa.Sharira Sthana 4/36]
Sattvika is free from vanity of being an active person who has patience and enthusiasm for his action. However, he is neither too happy with success nor too sad with the failure of his action. It represents the kalyanansha or auspiciousness due to its qualities of purity and authenticity. [Cha.Sa.Sharira Sthana 4/36] The Bramha sattva is considered to be the best among all the sattvika constitutions.
This page is under development process.
- ↑ 1.0 1.1 Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.
- ↑ NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat
- ↑ A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Gunatrayavibhaga Yoga, Chapter 14, Shloka No. 5-8, New York: Bhaktivedanta Book Trust, Page No.488-492
- ↑ 4.0 4.1 Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.
- ↑ SKD Cologne Scan [Internet]. [cited 2022 Jul 7]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=skd&page=5-224
- ↑ MW72 Cologne Scan [Internet]. [cited 2022 Jul 7]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=mw72&page=1052
- ↑ Ishwarkrishna, Sankhyakarika with Gaudapadabhashya, Sanskrit commentary by Guruprasadshashtri and Hindi commentary, First Edition, Chaukhamba Surbharati Prakashana, Varanasi, 2019, Page No. 65
- ↑ Sharangadhara. Sharangadhara Samhita. Translated from Sanskrit by K.R. Srikantha Murthy. Reprint ed. Varanasi: Chaukhambha orientalia;2016.
- ↑ Bhavamishra. Bhavaprakasha. Translated from Sanskrit by K.R. Srikantha Murthy. 1st ed. Varanasi: Krishnadas academy;2000
- ↑ Behere PB, Das A, Yadav R, Behere AP. Ayurvedic concepts related to psychotherapy. Indian J Psychiatry. 2013 Jan;55(Suppl 2):S310-4. doi: 10.4103/0019-5545.105556. PMID: 23858273; PMCID: PMC3705701.