Personality and Puranas

Transcription

1 Datar, Shilpa. (2016). Personality and Puranas. In, Ranganath, S. (Ed.). Message of Mahapuranas. A unique five-day National conference on the Message of Mahapuranas, June 23rd 27th, Conference proceedings. Bengaluru: Bharatiya Vidya Bhavan. Personality and Puranas Dr. Shilpa Datar Swayam Personality Assessment, Bengaluru Indian Perspective of Personality Personality is basically understood by three major domains or methods in Indian Philosophy from which Indian Psychology has evolved. They are Pancha Kosha, Tridoshas and Trigunas. The Tridoshas and the Trigunas are both made up of the Pancha Maha Bhutas in varying combinations and degrees. The first domain is that of understanding the person from the view point of the Pancha Koshas, which has been written about for the first time in the Taittiriya Upanishad. This is the earliest reference to the study of human personality from the Indian psycho-philosophical point of view. The second domain is that of understanding personality from the Samkhyan principles of Pancha Mahabhutas which is common to all Darshanas of Indian Philosophy wherein the personality is said to be a composition of the five elements (elements are just an approximation of the term Mahabhutas and not an exact meaning) of Ether/ Sky, Air, Fire, Water, and Earth. The Sanskrit equivalents of these names are Akasa, Vayu, Agni, Ap and Prithvi respectively. These five elements combine with each other to form the Tridoshas the physiological traits of Vata, Pitta and Kapha which give each and every one of us the unique characteristic that makes us what and who we are and the reasons for our behaviours. The third domain is that of understanding personality from the view point of the Trigunas the psychological attributes responsible for the exhibition and behaviour of traits and types of human personality consisting of Sattva, Rajas and Tamas. Sattva, Rajas and Tamas too are composed of the Pancha Mahabhutas of Akasa, Vayu, Agni, Ap and Prithvi, in varying combinations and degrees. These Trigunas are again common psychological representation of human behaviour across all the orthodox Indian traditional systems of Philosophy. In fact each and every action, talk, food we eat, and behaviour can be classified as being a representation of one of the three Gunas. These three methodologies Pancha Koshas, Tridoshas and Trigunas form the most important and comprehensive methodology of understanding Human Personality from the Indian Traditional view point and perspective. While the Pancha Kosha method of understanding personality has not been dealt with here, we deal with the Pancha Mahabhuta and consequently the Tridosha and Triguna perspective of understanding people in detail. 1

2 The Tridoshas form a bottom-up processing from the atomic and cellular level to give us an understanding of the person as a whole while the Trigunas form a top-down processing from the intellectual/ psychological level to give us an understanding of the person in totality. These two systems form the body-mind-spirit holistic unit of understanding personality that is very important and is a well-developed and tested methodology from Ayurvedic (principles)--(the medical aspect of Indian tradition) perspective, which has been handed down through the millennia, leading to a better understanding of human traits, types, behaviours, interests, attitudes, and natures. These two comprehensive methodologies of understanding people is pan-global and is applicable to people of all races, religions, ethnicities, genders, languages, cultures, geographical indicators and any and all divisions across the world and human civilization, without distinction. This respects that we are all a part of the same species while also allowing us unique personalities with different combinations of the same Pancha Mahabhutas. While Charaka and Susruta have enumerated the different psychological typologies that people can be classified under in addition to an exhaustive description of the Tridoshas, their balanced states and consequences of the imbalances, they have not gone into the minute detail with regard to the Trigunas, as they have done with Tridoshas. It is to be noted here that the Tridoshas or the physiological humors are derivatives of Trigunas, as fundamental constituents of Prakriti as enunciated in Samkhya-Yoga system of philosophy. The composition of both are the same, but their action and influence are on different systems that operate on man the physiological (Tridoshas) and the psychological (Trigunas). Each has their own actions, methodology of behaviour, and categorization, which is unique and one cannot replace the other, though all six of them act in tandem and one cannot exist without the other. All six of them are present in all beings at all times, only the combinations and dominations are different. (Sharma, P., 1981; Sharma, P., 2004; Murthy, K.R.S., 2007). (Shilpa & Murthy, 2011). Though the complete analysis of the Tridoshas and the Trigunas is comprehensively dealt with in a scientific manner only in the Ayurvedic texts, there are mentions of the different kinds of personalities in various texts. Other than the Vedas, Upanishads, Samkhya, Yoga, Ayurveda, etc., the other major corpus that yields a wealth of information is the Puranas. Out of the eighteen Maha Puranas, seventeen were consulted, only one (Bhavishyat Purana) being unavailable in print for reference. Again, from the eighteen Upa-Puranas, only about five were consulted as they are not considered to be of great relevance and are supposed to be repetitions or abstractions from the principal eighteen Maha Puranas. In all about twenty-two Puranas are able to give various dimensions to the personalities to the ones that are delineated in the Ayurvedic texts. Some of the names that have appeared in the Puranas (both Maha Puranas and Upa-Puranas combined) are as follows: Sattva, Rajas, Tamas, Brahma, Arsha (Rsi), Aindra (Indra), Yama, Varuna, Kaubera (Kubera), Gandharva, Raksasa, Paisaca, Sarpa and Praita. The Puranas also give the attributes and functions of the Pancha Mahabhutas. The colours that each of the Pancha Mahabhutas are to be associated with is given in the Skanda Purana (Part10, pg. 464). The Svetasvatara Upanisad talks about the colours of the three Gunas for the first time along with some of the more ancient Puranas like Brahma Purana and others. The other category of the Puranic corpus is the Itihasa Puranas consisting of the Srimad Valmiki Ramayana and the Mahabharata. While there is very little on study of personality in the 2

3 Srimad Valmiki Ramayana (though the attributes and personality of Sri Rama has been exceptionally elucidated), the Mahabharata has innumerable references to personalities, their types, their attributes and their delineation. While the Bhagavad Gita is a part of the Mahabharata (Bhisma Parvan), it deserves a separate mention as it is considered to be one of the classics of Indian philosophy which deals in exceptional detail about human behaviour and the types Sattva, Rajas and Tamas which consists of the core of personality study in Indian philosophy. In fact some consider Bhagavad Gita to be one of the foremost texts that talks about psychology as understood in the Indian tradition. Another such classic which deals with Manas, mind, Citta, Buddhi, Swapna, and the different dream and sleeping states is an important work called the Yoga Vasistha of Sri Valmiki. The whole text is a masterpiece of psychological thought and principles which teach a person the interpretation of different kinds of people and their behaviour and all the nuances in between. The intellect on the whole with the emotional attributes is masterfully explained, which has not been studied in detail in the modern world for a validation and confirmation of all its tenets. The Mahabharata including the Bhagavad Gita (along with the Bhagavata Purana) deals in detail about the personalities and their polity and also gives us the kinds of attributes that one should look for to assess the Gunas of a person. A lot of information has been taken from the Bhagavad Gita with reference to Sattva, Rajas and Tamas. In fact, the whole of the Bhagavad Gita is like a psychological text book which can be referred to at any point to sort out issues/ overcome problems. Hence the different Slokas and their page numbers are not mentioned as the entire text was consulted. To enumerate the number of Slokas consulted from the Gita would take up a whole paper and is beyond the scope of this paper, and the paper is restricted only to the Puranas. The characteristics of man or the Lakshanas of great men as Varaha Mihira puts it in his Brhat Samhita, which is an extension of his Brhat Jataka is another such example. In the same way, each of the different philosophies of India, be it the Vedas, the Upanisads, the Bhagavad Gita, the Mahabharata, the Nirukta, the Puranas to name some, all have interpretations of the different characteristics of how people are to be assessed and understood to be of different kinds. Meaning of the term Purana: Literal meaning of the term Purana is old or antediluvian. According to renowned etymologist Yaska: An innovative thing irrespective of being its old is called Purana. A beautiful derivative to this term in Puranas too is seen. According to Vayu Purana, it is mentioned as pura asti viz. A thing alone even since most ancient period. As per Brahmanda Purana, Purana, a derivative- this happened during ancient period is seen. Thus, all the above derivatives make it apparent that the contents of Purana were related to the ancient period. (Narasimha Purana, pg. 5) Characteristics of Puranas: The Puranas are supposed to have five major characteristics without which they are not considered to be a Maha Purana. The five characteristics or the Panchalakshanas of a Maha Purana are: 1. Creation (Srsti) 2. Anti- creation (Prati Srsti) 3. Dynasty (Vamsa) 4. Eras (Manvantara) 5. Genealogy (Vamsanucarita) 3

4 If any of these five characteristics are missing from the Purana, then the Purana is not considered to be a Maha Purana, but is considered to be an Upa Purana or a minor Purana. Number of Puranas: Eighteen Puranas divided from a single voluminous code have been accepted. The division is supposed to have been done by Krsna Dvaipayana Vyasa. The eighteen Maha Puranas are: Two Puranas starting with ma syllable 1. Matsya, 2. Markandeya Two Puranas starting with Bha syllable 3. Bhavisya, 4.Bhagavata Three Puranas starting with the letter Bra 5.Brahmanda, 6.Brahmavaivarta, 7.Brahma Four Puranas starting with the syllable Va 8.Varaha, 9.Vamana, 10.Vayu, 11.Visnu Then Agni from A (12), Narada from Na (13), Padma from Pa (14), Linga from Li (15), Garuda from Ga (16), Kurma from Ku (17), Skanda from Ska (18). (Narasimha Purana, pg. 9). Of the above list of eighteen Mahapuranas the Garuda, Agni and Narada are encyclopaedias of literature containing the abstracts of all the great works in Arts and Science in Sanskrit literature. In addition to that, they also deal with medicines, grammar, dramaturgy, music and astrology. The Padma, Skanda and Bhavisya Puranas mainly describe the holy places and vratas (vows). The Brahmanda and the Vayu Puranas are mainly historical in outlook. The Linga, Vamana and Markandeya are sectarian in nature. The Varaha, Kurma and Matsya are spoken in part by Varaha (boar), Kurma (tortoise) and the Matsya or the fish incarnations respectively. The Brahma, Bhagavata and Brahmvaivarta deal with Krsna legends. Besides these MahaPuranas, there are another set of Puranas known as upa-puranas, which are more sectarian in nature. They are comparatively later in date having well some historical background. The upa-puranas are listed below: 1. Sanatkumara, 2. Narasimha, 3. Nanda, 4. Sivadharma, 5. Durvasa, 6. Naradiya, 7. Kapila, 8. Vamana, 9. Usanas, 10. Manava, 11. Varuna, 12. Kali, 13. Mahesvara, 14. Samba, 15. Saura, 16. Parasara, 17. Marica, 18. Bhargava. (Narasimha Purana, pg. 13, 14). All these Puranas are classed into three groups according to the qualities which prevail in them. The Matsya Purana remarks that those in which glory of Hari or Visnu prevails are Sattvika; those in which the legends of Agni or Siva predominate are Tamasa and those which dwell most on the stories of Brahma are Rajasa. Truly does professor Wilson remark that the Rajasa Puranas lean to the Sakta division of the Hindus, the worshippers of Sakti or the female principle. (The Markandeya Mahapuranam, pg. iii, iv). Delineation of personalities in different Puranas: The Puranas talk about the creation of the universe wherein there is a lot of information about Prakriti, Purusa, the three Gunas, Ahamkara, Tattvas, Tanmatras, etc. All these information has been collated and used in the delineation of the personalities. All 16 of the personalities are not found in the Puranas but many are and their descriptions are given which too has been collated and used in the description of the classical 16 personality types. The Siva Purana talks about Prakriti and Purusa (Part 1, pg. 212), creation of the world (Part 1, pg. 246) where the Pauranic cosmology divides the cosmic creation into nine classes (including the Gunas), origin and development of the body (Part 3, pg. 1541) and the nature of women (Part 3, pg. 4

5 1551), and primeval creation (Part 4, pg. 1573) as well as creation and the roles of the Gunas (Part 4, pg. 1575, pg. 1789, 1804, 1806, 1812). The Linga Purana talks about the primary creation (Part 1, pg. 8), creation (Part 1, pg. 16), and various other creations (Part 1, pg. 306). The Bhagavata Purana describes creation of the universe (Part 1, pg. 175), a description of the Virat Purusa which is an exposition of the Purusa Sukta (Part 1, pg. 181), the different Tattvas and Tanmatras (pg. 239), the creation of the entire universe (pg. 248), as well as the ten-fold (pg. 273) creation which includes Prakriti, Purusa, time, Gunas, Ahankara, etc. The Bhagavata Purana also talks about the enumeration of the Tattvas (principles)(part 5, pg. 2050), the distinction between Prakriti and Purusa, Samkhya Yoga (Part 5, pg. 2070), the three Gunas and their workings (Part 5, pg.2076). The Garuda Purana talks about the physiognomy of men and women and their indications (Part 1, pg. 203). It also talks about the process of creation (Part 1, pg. 15) and variation due to difference in Gunas (Part 3, pg. 972), Gunas and their nature (Part 3, pg. 978), primary and secondary creation (Part 3, pg. 1008). The Garuda also talks about Vedanta and Samkhya (Part 2, pg. 697) as well as the essence of the Gita (Part 2, pg. 704). The Narada Purana (Part 1, pg. 11) talks about creation and dissolution (pg. 13) and the origin of the universe (Part 2, pg. 499) wherein it talks about the five elements, the development of the organs and their functions and the different kinds of Vayus, and cosmic creation or the creation of the cosmic egg (Part 5, pg. 1906). The Kurma Purana (Part 1, pg. 39) details the creation of Prakriti as well as the nine creations of Brahma (pg. 56), while (Part 2, pg. 348) details Prakriti and Purusa as well as four types of dissolution (pg. 602) and dissolution of subsidiary creation (pg. 608). The Brahmanda Purana (Part 1, pg 28) details the evolution of the universe and the creation of Hiranyagarbha, the constitution of the world (Pg. 32) and the creation of the universe (pg. 36); while (Part 4, pg. 1008) delineates the dissolution of the universe and the recreation of the universe (pg. 1020). The Agni Purana talks about the physiognomy of men and their indications along with the characteristic features of women (Part 2, pg. 635, 637), and also describes the constituent parts of the human body and their functions (Part 4, pg. 1034) along with a concise description of the Bhagavad Gita (Part 4, pg. 1068). The Varaha Purana describes primary creation (Part 1,pg. 3), the origin of fire (pg. 68), the origin of serpents (pg. 86), and the origin of Kubera (pg. 101). The Brahma Purana has a description of creation (Part 1, pg. 5) and the other nine classes of creations. Part 3 (pg. 677) also talks about annihilation as well as natural re-absorption of the universe into Brahman (pg. 682). Part 3 (pg. 695) also talks in detail about Yoga and Samkhya wherein creation and the principles according to Samkhya are detailed. 5

6 The Vayu Purana (Part 1, pg. 26) describes the origin of creation as well as the creation of the devas (pg. 76) wherein are described the birth of the Asuras, Devas, Sarpas, Rakshasas, Pisacas, etc. The Padma Purana (Part 1, pg. 7, 17) discusses about creation. Part 2, (pg. 913) also talks in detail about Indra and his characteristics. The Purana also (Part 4, pg. 1352) talks about creation of the elements, Prakriti, Purusa, etc. The Skanda Purana (Part 2, pg. 462) describes the human body being a miniature of the cosmos and therein describes the different parts of the body, their composition, etc. The five types of Vayu and their functions, the five types of Pitta and their functions as well as the five types of Kapha and their functions have also been detailed. The different organs and their compositions too are explained. The Skanda, (Part 7, pg 66) also describes the characteristics of a Paisaca. Part 10 (pg. 72) also describes Pisacas; (pg. 73), Gandharvas; (pg. 76) and Yama, and part 12, (pg. 212) describes Pisacas again. The Vamana Purana also has a short description of creation (pg. 167). The Narasimha Purana also has a description of the order of creation (pg. 4) along with a description of creation of the world by Brahma and the representation of the nine types of creation (pg. 9). There is also very brief description of Indra (pg. 269, 270) and Kaubera (pg. 270, 271). The Visnu Purana (pg.7, 183) also describes the origin of nature and the universe and the description of Purusa, Prakriti, Ahankara, Tanmatras, etc. and also nature of elemental dissolution (pg. 540). The Matsya Purana (Part 1, pg. 7) also describes primary creation and dissolution (Part 2, pg. 102). It also has a brief description of Indra (Part 2, pg. 388). The Markandeya Mahapuranam (pg. 59) describes the development of the foetus and its birth and also has a detailed description of the creation of the universe and the different species by Brahma (pg. 197 onwards). The Brahmavaivarta Purana (Part 1, pg. 137) has a detailed account of the birth of Purusa and Prakriti. The Visnudharmottara Purana (Part 2, pg. 9 onwards) describes in detail the characteristics of men and women (pg. 12). It also describes in detail the qualities of the Pancha Mahabhutas as well as that of the Tridoshas (pg. 318). It also details the development of the embryo and its birth. The same chapter also details the creation of Prakriti and Purusa. Part 3 of the Purana (pg. 19) explains the colours of the deities (Prakriti, Varuna, Agni) along with reasons as to why it is so; and also the limbs of the deities (Agni, Kubera) (pg. 20). Consolidation of the characteristics from various texts: From all these Puranas and other classical texts as mentioned before, the descriptions of Pancha Mahabhutas, Tridoshas, Trigunas and those of the classical 16 personality types were taken and consolidated. Repeats were removed and the rest were enumerated so as to help develop a test to assess a person based on these characteristics. 6

7 Given below are the characteristics of Pancha Mahabhutas, Tridoshas, Trigunas and the 16 classical personality types. The explanation as to how the Pancha Mahabhutas evolve into the organs and organ systems as well as Tridoshas and the Trigunas to form a person and psyche are also given. Characteristics of Pancha Mahabhutas: According to Charaka, the attributes derived from Akasa are sound, the auditory organ, lightness, minuteness, distinction. Touch, the tactile organ, roughness, impulsion, shaping of Dhatus and physical activities are derived from Vayu. Those derived from Agni are vision, the visual organ, light, digestion and heat; those derived from Ap are taste, the gustatory organ, coldness, softness, unction and moistening; those derived from Prthivi are smell, olfactory organ, heaviness, stability and mass. (Sharma, P., 1981, p ). Properties of substances with predominance of Akasa Bhuta are sound, organ of sound (ear), all vacant places and action of separating things. Properties of substances predominant in Vayu Bhuta are touch sensation, organ of touch (skin), all kinds of actions, throbbing (movement) of all the parts of the body and levity (weightlessness). Properties of substances predominant in Agni Bhuta are sight (vision), organ of sight (eyes), colour, feeling of heat, brilliance of complexion, digestion (of food etc.) anger, quickness in action and bravery. Properties of substances predominant in Ap Bhuta are taste, organ of taste (tongue), all liquids (in the universe), heavyness, coldness, unctuousness and more of semen (in men and animals). Properties of substances predominant in Prthvi Bhuta are smell, organ of smell (nose), all things having form (size and shape) and heaviness. (Sharma, P., 1981; Sharma, P., 2004; Murthy, K.R.S., 2007). 7

8 The Akasa and Vayu Mahabhuta combine together to form the Vata Dosha; Agni and Ap Mahabhuta combine together to form the Pitta Dosha and the Ap and Prithvi Mahabhuta combine together to form the Kapha Dosha. Consequently, Vata Dosha consists of the Rajas and Sattva Gunas, with the Rajas Guna being dominant; Pitta Dosha consists of the Sattva, Rajas and Tamas Gunas with the Sattva Guna being dominant; and the Kapha Dosha consists of the Tamas and Sattva Gunas with the Tamas Guna being dominant. It can be represented as follows: The Tridoshas are composed of all the Pancha Mahabhutas, but one or the other is predominant, with the other four in lesser dominance. There can never be a state when one or the other Pancha Mahabhuta is absent totally. All five are essential to sustain life. This can be inferred by a verse in the Susruta Samhita according to which the Akasa Bhuta is predominant of Sattva Guna, Vayu Bhuta is predominant of Rajo Guna; Agni Bhuta is predominant of Sattva and Tamo Guna, and Prthvi Bhuta is predominant of Tamo Guna. Characteristics of Tridoshas: Vata: Original thinkers, very creative, impulsive, work fast and finish work quickly, unpredictable, erratic, restless. Pitta: Affectionate, tolerant, practical, precise, sharp and decisive, short tempered. Kapha: Generous, stable, calm, predictable, slow, dedicated and thorough in all activities. 8

9 The Skanda Purana (Part 10, p. 464) gives the following descriptions of the Pancha Mahabhutas with their correlation to the human body, geometrical shapes, corresponding colours, and presiding deities: Akasa cerebral aperture resembles mirage water Lord Sadasiva Vayu middle of eye-brows circular resembles collyrium Isa Tejas (Agni) palate triangular resembles glow worm Rudra Ap neck whiteness Visnu Prithvi heart rectangular/square resembles haritala (yellow orpiment) Brahma Susruta clearly describes the five Mahabhutas as being constituted by the Trigunas. According to him, (S.S. III ) Akasa is predominant with Sattva, Vayu with Rajas, Agni with Sattva-Rajas, Ap (Jala-water) with Sattva-Tamas, and Prithvi with Tamas. This, trigunatmaka description of the constitution of Panchabhutas, is the most applied aspect of philosophical concept of gunas in the field of science and medicine. (Gupta, S.P., 2000). This Prakriti-Guna combination is unique to every individual and is not changeable during the course of their lifetime. (Gupta, S. P., 2000, pg. 299). Characteristics of Trigunas: According to Susruta, Sattvic people, who have a predominance of Sattva Guna, have qualities such as: non-violence, desire of sharing goods with others, forgiveness, truthfulness, right conduct, belief in gods, scriptures etc. good amount of knowledge, intelligence, ingenuity, memory, courage, steadfastness and tendency of doing benevolent acts without any expectation in return. (Sharma, P., 2004). Rajasic people, who have a predominance of Rajo Guna have qualities such as: more of grief, habit of wandering, cowardice, pride, harsh speech, cruelty, crookedness, selfishness, self-boasting, seeking only pleasure, lust (sexual acts) and anger. And, Tamasic people, who have a predominance of Tamo Guna, have qualities such as remorse-less-ness, no belief in gods, scriptures etc., tendency of indulging in sinful acts, restraining the intellect, ignorance (lack of knowledge), bad (cruel) mentality, not inclined to do any activity (due to lack of interest and enthusiasm) and tendency to sleep always. Krishnan, (2002) says that Varaha Mihira, an eminent scholar, using the Guna theory, presents a seven-fold classification of persons. They are Sattvic, Rajasic, Tamasic, Sattvic-Rajasic, Sattvic-Tamasic, Rajasic-Tamasic, and Sattvic-Rajasic-Tamasic. Quite evidently the mixed types are recognized too, other than the basic three types of gunas. In the Indian Psychological literature, Guna theory is already empirically tested and accepted. (Murthy and Kumar, 2007). Different types of Sattva, Rajas and Tamas: Besides the basic seven types of Prakriti (Vata, Pitta and Kapha and their blends), (and also the seven types of Gunas), Ayurveda recognizes 16 types of personalities based on the classical Guna theory. Both Charaka and Susruta Samhitas have a description of these types. According to them there are seven types of Sattva, six of Rajas and three of Tamas, totalling sixteen types of 9

10 personalities under which all people can be grouped. (Sharma, P., 1981; Sharma, P., 2004; Murthy, K.R.S., 2007). The seven types of Sattva are: Brahma, Rishi, Mahendra, Varuna, Kubera,Yama and Gandharva Sattvas. The six types of Rajas Sattva are Asura, Rakshasa, Paisaca, Sarpa, Praita and Sakuna Sattvas. The three types of Tamas Sattva are Pasava, Matsya and Vanaspatya Sattvas. These are the basic 16 types of personalities. There can be any number of permutation and combination of these 16 types leading to millions of combinations of people. Hence we do not see two people identical even if they are twins, as they would have imbibed different combinations of the Pancha Mahabhutas when in their mother s womb for development. Types of Sattva and their characteristics: Brahma Sattva or Brahma Kaya Cleanliness, belief in god, scriptures etc, practice of studying Vedas, worshipping preceptors and guests, performing fire sacrifices. Rsi (Arsha) Sattva Indulgence constantly in meditation, vows, celibacy, fire sacrifice and study of scriptures; endowed with general and special knowledge. Mahendra (Aindra or Indra) Sattva Glory, courage, commanding, having knowledge of sciences and always protecting/supporting others. Yama Sattva performing actions at the proper time and with strong determination; not getting afraid (of anything), having good memory, cleanliness, devoid of passion, delusion, infatuation (pride) and hatred. Varuna Sattva Desire for cold, forbearance, brown colour of the body, eyes, and hair, speaking affectionately. Kubera (Kaubera) Sattva Adopting the middle path in all activities, capacity to withstand difficulties, parting with wealth and not accumulating it, capacity to produce many children. Gandharva Sattva Fondness towards perfumes and garlands; desirous of dance, playing musical instruments and going for picnics. (Sharma, P., 1981; Sharma, P., 2004; Murthy, K.R.S., 2007). Types of Rajas and their characteristics: Asura Sattva Persons who are wealthy, terrifying, courageous angry, jealous, who partake food alone and who fills his belly with large quantity of food (gluttonous, with a demon like temperament). Raksasa Sattva Understanding things alone (without the help of others explaining), is terrifying, jealous, violating the stipulated norm and flattering himself greatly (a demon like temperament). 10

11 Paisaca Sattva Consuming foods which have been discarded by others, cruelty, fond of adventures, desirous of other sex and lack of shyness (a demon like temperament). Sarpa Sattva One who is sharp (quick in actions), gets tired quickly, is fearful, angry, deceiving, unsteady, desirous of recreation and other pastimes (snake like temperament). Praita Sattva One who does not share anything with others, lazy, always grief stricken, jealous, sensuous, and not giving anything to others (devil/ghost like mentality). Sakuna Sattva One who indulges in sexual activities (copulation) greatly, who consumes food without break, is impatient, and not remaining at one place (constantly roaming around, with a bird like temperament). (Sharma, P., 1981; Sharma, P., 2004; Murthy, K.R.S., 2007). Types of Tamas and their characteristics: Pasava Sattva One who has bad thinking, slow in all activities, dreams every day as indulging in copulation, and denying everything (with an animal like mentality). Matsya Sattva One who is unsteady, idiotic, fearfulness, desire for water, fighting with one another (with a fish like constitution). Vanaspatya Sattva One who has a desire of remaining at one place always, engaged in food always and devoid of actions of truthfulness, righteousness, lust and wealth (with a vegetative constitution). (Shilpa & Murthy, 2014). Conclusion: Hence we can see how the Pancha Mahabhutas combine with each other to form the Tridoshas at the physical level and the Trigunas at the psychological level. These in turn interplay with each other to give rise to an individual who has a personality that is unique from that of any other person on the planet. Again this person exhibits traits that are unique to him but which can be assessed to reveal whom he resembles the most in the 16 classical personality types. Based on this, his personality is assessed and his unique traits are enumerated and delineated. This gives us a very good understanding of personality and behaviour. Therefore the Puranic corpus has a lot to offer in terms of descriptions of some of the 16 classical personality types as well as descriptions of Tridoshas and Trigunas. These are indispensable for our understanding of personalities and for the nuances in their behaviour. The Puranas add on to the explanation given in the Ayurvedic texts in that they give us a better understanding of how the personalities would behave in situations and how we can understand that behaviour. References: Agni Purana, The. Part 2. (Reprint 1998). (Ancient Indian Tradition and Mythology, Vol. 28). Agni Purana, The. Part 4. (Reprint 2002). (Ancient Indian Tradition and Mythology, Vol. 30). 11

12 Bhagavata Purana, The. Part 1. (Reprint 1999). (Ancient Indian Tradition and Mythology, Vol. 7). Bhagavata Purana, The. Part 5. (Reprint 2007). (Ancient Indian Tradition and Mythology, Vol. 11). Bimali, O. N. & Joshi, K. L. (Edited by). (2005). Vamana Purana. Delhi: Parimal Publications. Brahma Purana, The. Part 1. (Reprint 2002). (Ancient Indian Tradition and Mythology, Vol. 33). Brahma Purana, The. Part 3. (Reprint 2003). (Ancient Indian Tradition and Mythology, Vol. 35). Brahmanda Purana, The. Part 1. (Reprint 2000). (Ancient Indian Tradition and Mythology, Vol. 22). Brahmanda Purana, The. Part 4. (Reprint 1999). (Ancient Indian Tradition and Mythology, Vol. 25). Dutt, M. N. (Translator) & Kumar, P. (Editor). (2005). The Markandeya Mahapuranam. Delhi: Eastern Book Linkers. Garuda Purana, The. Part 1. (Reprint 2005). (Ancient Indian Tradition and Mythology, Vol. 12). Garuda Purana, The. Part 2. (Reprint 2003). (Ancient Indian Tradition and Mythology, Vol. 13). Garuda Purana, The. Part 3. (Reprint 2007). (Ancient Indian Tradition and Mythology, Vol. 14). Gupta, S. P. (Reprint 2000). Psychopathology in Indian medicine. Delhi: Chaukhamba Sanskrit Prathishthan. Joshi, K. L. (Editor and translator). (2003). Narasimha-Purana. Delhi: Parimal Publications. Joshi, K.L. (Ed). Visnu Purana. (2005). (Sanskrit text and English translation according to H.H. Wilson). Delhi: Parimal Publications. Joshi, K. L. (Ed.). (2007). Matsya Mahapurana. Part1. Delhi: Parimal Publications. Joshi, K. L. (Ed.). (2007). Matsya Mahapurana. Part 2. Delhi: Parimal Publications. 12

13 Kurma Purana, The. Part 1. (Reprint 2005). (Ancient Indian Tradition and Mythology, Vol. 20). Kurma Purana, The. Part 2. (Reprint 2005). (Ancient Indian Tradition and Mythology, Vol. 21). Linga Purana, The. Part 1. (Reprint 1997). (Ancient Indian Tradition and Mythology, Vol. 5). Murthy, K. R. S. (Reprint, 2007). (Translator). Astanga Samgraha of Vagbhata. Vol Varanasi: Chaukhambha Orientalia. Murthy, K.R.S. (Third edition, 2007). (Translator). Susruta Samhita. Vol. 1. Varanasi: Chaukhambha Orientalia. Murthy, P. K. & Kumar, S.K.K. (2007). The concept of Triguna: A critical analysis and synthesis. Psychological Studies, 52, 2, Nagar, S. L. (Translator; Edited by Chaturvedi, A. R.). (2008). Brahmavaivarta Purana. Vol. 1. Delhi: Parimal Publications. Narada Purana, The. Part 1. (Reprint 1995). (Ancient Indian Tradition and Mythology, Vol. 15). Narada Purana, The. Part 2. (Reprint 1996). (Ancient Indian Tradition and Mythology, Vol. 16). Narada Purana, The. Part 5. (Reprint 1998). (Ancient Indian Tradition and Mythology, Vol. 19). Padma Purana, The. Part 1. (Reprint 2004). (Ancient Indian Tradition and Mythology, Vol. 39). Padma Purana, The. Part 2. (Reprint 1989). (Ancient Indian Tradition and Mythology, Vol. 40). Padma Purana, The. Part 4. (Reprint 2007). (Ancient Indian Tradition and Mythology, Vol. 42). Rao, N. H. (2003). Pancabhuta theory. Varanasi: Chowkhamba Krishnadas Academy. Sharma, P. (1981). (Translator). Charaka Samhita. (1-4). Delhi: Chaukhambha Orientalia. Sharma, P. (Reprint, 2004). (Translator). Susruta Samhita Varanasi: Chaukhambha Visvabharati. 13

14 Shah, P. (Translator). (First edn., 2002). Visnudharmottara Purana. Part II. Delhi: Parimal Publications. Shah, P. (Translator). (First edn., 2002). Visnudharmottara Purana. Part III. Delhi: Parimal Publications. Shilpa S., & Murthy, C.G.V. (March 2011b). Conceptualizing Personality dynamics from the Indian thought. Indian Social and Psychological Studies (ISPS): Vol. 4, No. 1. pp (ISSN: X) Shilpa S., & Murthy, C.G.V. (Jan. 2014). Assessment of traits and types in personality: An Indian psychological perspective. Indian Journal of Psychology. pp ISSN Siva Purana, The. Part 1. (Reprint 2005). (Ancient Indian Tradition and Mythology, Vol. 1). Siva Purana, The. Part 3. (Reprint 2005). (Ancient Indian Tradition and Mythology, Vol. 3). Siva Purana, The. Part 4. (Reprint 2004). (Ancient Indian Tradition and Mythology, Vol. 4). Skanda Purana, The. Part 2. (First Edition, 1993). (Ancient Indian Tradition and Mythology, Vol. 50). Skanda Purana, The. Part 7. (First Edition, 1995). (Ancient Indian Tradition and Mythology, Vol. 55). Skanda Purana, The. Part 10. (First Edition, 1996). (Ancient Indian Tradition and Mythology, Vol. 58). Translated and Annotated by a Board of Scholars. Delhi: Motilal Banarsidass Publishers Pvt. Varaha Purana, The. Part 1. (Reprint 2003). (Ancient Indian Tradition and Mythology, Vol. 31). Vayu Purana, The. Part 1. (Reprint 2003). (Ancient Indian Tradition and Mythology, Vol. 37). *** 14