Discover Your
True Personality
Through Triguna

Krishna says in Chapter 3:
“No one can remain action-less even for a moment. Everyone is driven to action, helplessly indeed, by the Gunas of nature.” (3.05) The individual is a vital collection of powerful energies which drives people to work.

As Krishna says: “All works are being done by the Gunas (or the energy and power) of nature, but due to delusion of ego people assume themselves to be the doer.” (3.27)

It will be useful in approaching an ancient scripture like Bhagavad Gita to derive from it that is of value to us in the modern times. The eternal knowledge and precise expressions used in the Gita are examined here in the present context and interpreted in a way to benefit all. The Gita’s wisdom is used here to show us – how to live according to our “True Nature”.

The term Guna indicates the ‘inherent energy or tendency’ with which our mind functions. Guna theory is a theory of psychological energies or forces that determine individual inclinations and dispositions. TriGuna theory provides the explanation for the innumerable and distinctive nature of people in the world. Following table points out the influence of each Guna.

These Gunas act together and never exist in isolation. At any given time one of the Guna is dominant. The degree of predominance of one Guna over others determines your personality characteristics. 

These three Gunas, in different proportions, influence the physical, mental and intellectual caliber of every individual and these influences provide the distinct flavor in each personality. Sometimes Sattva is predominant, overpowering Rajas and Tamas; sometimes Rajas prevails over Sattva and Tamas; and sometimes Tamas obscures Sattva and Rajas. The nature of things is determined by the predominant Guna, while the others are there in a subordinate position.

All three types of Gunas co-exist in every individual. You may observe their distinct individual qualities manifesting themselves during different parts of the day. 

In the early hours of the day you are relatively calm and composed. Your capacity to understand is optimum. This is Sattva Guna. You feel uplifted and inspired, generally. You are relatively active during the course of the day, doing your own vocation. This is the influence of Rajasic Guna. Many a times you want to take rest, sleep, relax or enjoy. This is Tamasic Guna in operation.

The general attribute of these Guna can be explained as:

Sattva: The Positive Energy (The Spiritual Quality): It influences us toward goodness, truth, purity, knowledge through discriminative power of intellect.

Rajas: The Dynamic energy (The Active Quality): It provides energy for action to realize a cause, or pursue an interest or fulfill a purpose in life.

Tamas: The Potential energy (The Latent Quality): It provides vitality, the capacity for survival or for the continuation of a meaningful existence.

The TriGuna composition influences qualities of human thought and behavior. They interact with each other resulting in the preponderance of one over the others. The degree of predominance of one Guna determines the individual’s personality characteristics.

These three Gunas, in different proportions, influence the physical, mental and intellectual caliber of every individual and these influences provide the distinct flavor in each personality. Sometimes sattva is predominant, overpowering rajas and tamas; sometimes rajas prevails over Sattva and tamas; and sometimes tamas obscures Sattva and rajas. The nature of things is determined by the predominant Guna, while the others are there in a subordinate position.

Characteristics: Sattva Guna is the “spiritual quality”. When Sattva Guna is dominant, a person has inherent desire to be good and caring. There is a resolute constancy of mind and senses. When Sattva is prevalent, the light of wisdom shines through the individual. Sattvic intellect clearly understands the difference between desirable and undesirable, undutiful and dutiful action. When Sattva is dominant a person does his work as a duty. An action is done with calm understanding and the person is free from doubts.

When Sattva is dominant a person pays homage to divine and spiritual values. S/he becomes capable of vast knowing and deep understanding. S/he cares for others without expectation.

The result of Sattvic actions is transparency and happiness. The outcome may appear like poison at first but gives happiness afterward. Sattva Guna gives enlightenment and health. When Sattva Guna is dominant, a person loves foods that promote longevity, vitality, endurance, health, cheerfulness and good appetite. Sattvic foods are aromatic, mild and agreeable to the body.

Strength: Respect for Gurus, non-violence, meditation, kindliness, silence, self-control and purity of character are the motive force of Sattvic action.

Limitations: Sattva Guna binds a person through attachment to happiness and knowledge. It describes the limits of ‘goodness’ though gives freedom from agitation.

The Sattva Guna also brings with it the problem of goodness. Being clean in all respect is good but when such person becomes obsessed with cleanliness and imposes this on others, they may develop negative feelings towards virtue of such clean habits.

Some salient characteristics:

• Clean habits, clean thinking and clean living
• Calmness with quiet confidence
• Wise and Caring.
• Conscientious, Respect for others, Dependable

Your ‘will’ is controlling your ‘desires’. (Will is the steering and brake and the desire is the accelerator).

Characteristics: Rajas Guna is the “active quality”. Rajas Guna is imbued with passion, giving birth to desire. When Rajas Guna is dominant, it causes greed, activity, undertaking of works, restlessness and desire. Rajas Guna strongly binds the person to bodily activities and selfish interests.

When Rajas is dominant a person is full of attachment, full of longings for fruits of action, full of greed. S/he is easily jubilant or depressed and is ruthless, in pursuit of one’s goal. Due to dominance of self-interest, the intellect gives distorted picture of right and wrong. Rajasic acts are done in the hope of rewards. Self-importance, fame, honor and admiration are the motive forces of Rajasic action. When Rajasic Guna is dominant a person deals with others with reluctance or with expectation of something in return.

The result of Rajasic action is little joy and many worries. When Rajas Guna is dominant, the renunciation of fruits of action is difficult and/or painful. The results of Rajasic action gives happiness in the beginning but delivers poison in the end.

When Rajas Guna is dominant a person derives happiness from conjunction of senses and matter. S/he prefers foods that are bitter, sour, saltish, excessively hot, and pungent

Strength: When Rajas Guna is dominant a person has resolute inner patience along with desires. S/he pays homage to wealth and power and strives hard to acquire it.

Non fulfillment of ambition and desires produces anger. When anger is combined with self-interest it leads to violent or dangerous act. When anger is combined with greed it leads to prosperity but with indifference.

Limitations: Rajas Guna binds a person through attachment to activities and self-satisfaction. When Rajasic influence dominates there is desire for acquisition of things and attachment to things acquired already. The person normally remains in a stable equilibrium. But when it looks at an object of desire the equilibrium is disturbed and the mind is filled with ‘passion’ expressing in a million different urges, desires, emotions and feelings.

Some salient characteristics:

• Aggressive, energetic, restless and passionate
• Goal oriented - often looked upon as achievers
• Full of desires: Power (desire to dominate others’ lives)
         Money (desire to possess what others have) and sex (desire to enjoy others’ body).
• Salient Characteristics: Hurry and Worry
• “They are like steamrollers, rolling relentlessly over any obstacle in their way.”