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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]<ref name= Sangraha> Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.</ref> It is characterized by lightness, knowledge, and enlightenment.<ref>NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat</ref> 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.<ref>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</ref>

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]<ref name= Sangraha> Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.</ref> It is characterized by lightness, knowledge, and enlightenment.<ref>NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat</ref> 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.<ref>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</ref>

 

1) Sattva guna is the attribute of light or intelligence, which is the state of complete balance.

1) Sattva guna is the attribute of light or intelligence, which is the state of complete balance.

3) [[Tamas]] guna is representative of inertia and darkness.

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]<ref name= Susruta> Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref> 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.  

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]<ref name= Susruta> Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref> 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.  

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==Etymology==

==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).<ref>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</ref>  Monnier Williams dictionary defines it as the quality of good will , purity , reality , knowledge, virtue , excellence and truth.<ref>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</ref>

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).<ref>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</ref>  Monnier Williams dictionary defines it as the quality of good will, purity, reality, knowledge, virtue, excellence and truth.<ref>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</ref>

==Characteristics==

==Characteristics==

'''Panchabhautika constitution:'''

'''Panchabhautika constitution:'''

   

   

#Sattva :  [[Akash mahabhuta]]

#Sattva :  [[Akasha mahabhuta]]

#[[Rajas]]: [[Agni mahabhuta]] and [[Vayu mahabhuta]]

#[[Rajas]]: [[Agni mahabhuta]] and [[Vayu mahabhuta]]

#[[Tamas]]: [[Prithvi mahabhuta]] and [[Jala mahabhuta]] [Su.Sa.[[Sharira Sthana]] 1/20]<ref name=Susruta/> .[Sha.Sa. Purvakhanda 05]<ref name= Shargadara> Sharangadhara. Sharangadhara Samhita. Translated from Sanskrit by K.R. Srikantha Murthy. Reprint ed. Varanasi: Chaukhambha orientalia;2016.</ref>, [A.S.Sharira Sthana 5/5]<ref name=Sangraha/>

#[[Tamas]]: [[Prithvi mahabhuta]] and [[Jala mahabhuta]] [Su.Sa.[[Sharira Sthana]] 1/20]<ref name=Susruta/>, [Sha.Sa. Purvakhanda 05]<ref name= Shargadara> Sharangadhara. Sharangadhara Samhita. Translated from Sanskrit by K.R. Srikantha Murthy. Reprint ed. Varanasi: Chaukhambha orientalia;2016.</ref>, [A.S.Sharira Sthana 5/5]<ref name=Sangraha/>

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.

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.

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.

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.

The attributes of sattvika person are shoucha (purity of body and mind), faith in the god (astikya), honesty (shukla dharma), devotion (ruchi), knowledge (mati). [A.H.Sharira Sthana 3/7]<ref name= Hridaya > Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref>

The attributes of sattvika person are purity of body and mind (shoucha), faith in the god (astikya), honesty (shukla dharma), devotion (ruchi), knowledge (mati). [A.H.Sharira Sthana 3/7]<ref name= Hridaya > Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref>

Sattvavana, or the individual with sattva predominance, has high tolerance toward physical and mental ailments. [Su.Sa.Sutra Sthana 35/38]<ref name=Susruta/> The sattva dominance is devoid of sorrow (vyasana/dukkha), happiness (abhyudaya/sukha), malaise (glani), and exhilaration (harsha). Hence they are considered supreme for the promotion of health. [Dalhana on Su.Sa.Sutra Sthana 35/38]

Sattvavana, or the individual with sattva predominance, has high tolerance toward physical and mental ailments. [Su.Sa.Sutra Sthana 35/38]<ref name=Susruta/> The sattva dominance is devoid of sorrow (vyasana/dukkha), happiness (abhyudaya/sukha), malaise (glani), and exhilaration (harsha). Hence they are considered supreme for the promotion of health. [Dalhana on Su.Sa.Sutra Sthana 35/38]<ref name=Susruta/>

The Sattvika individual is characterised by qualities like avoidance of violent actions (anrushanshya), sharing (samvibhagaruchita), forgiveness (kshama), truthfulness (satya), righteousness (dharma), devotion (astikya), knowledge (dnyana), intellect ([[buddhi]]), wisdom (medha),  memory ([[smriti]]), detachment from the material world (anabhishanga). [Su.Sa.Sharira Sthana.1/18]<ref name=Susruta/> [A.S.Sharira Sthana 5/19]<ref name=Sangraha/> [Bp. Purvakhanda 2/95-96]<ref name=Bhavaprakash/>

The Sattvika individual is characterised by qualities like avoidance of violent actions (anrushanshya), sharing (samvibhagaruchita), forgiveness (kshama), truthfulness (satya), righteousness (dharma), devotion (astikya), knowledge (dnyana), intellect ([[buddhi]]), wisdom (medha),  memory ([[smriti]]), detachment from the material world (anabhishanga). [Su.Sa.Sharira Sthana.1/18]<ref name=Susruta/> [A.S.Sharira Sthana 5/19]<ref name=Sangraha/> [Bp. Purvakhanda 2/95-96]<ref name=Bhavaprakash/>

==Importance of the concept of sattva in the promotion of health==

==Importance of the concept of sattva in the promotion of health==

The optimum level or functioning of the sattva guna is necessary to maintain health. [Cha.Sa.[[Sutra Sthana]] 29/38] Presence and union with sattva guna (sattvalakshanasamyoga) is one of the signs of health (aarogya). [Cha.Sa.[[Indriya Sthana]] 12/87] Hence, sattva sampat is an essential quality in rendering physical and mental health. [Cha.Sa.[[Siddhi Sthana]] 12/9] [Cha.Sa.[[Sharira Sthana 6/13]

The optimum level or functioning of the sattva guna is necessary to maintain health. [Cha.Sa.[[Sutra Sthana]] 29/38] Presence and union with sattva guna (sattvalakshanasamyoga) is one of the signs of health (aarogya). [Cha.Sa.[[Indriya Sthana]] 12/87] Hence, sattva sampat is an essential quality in rendering physical and mental health. [Cha.Sa.[[Siddhi Sthana]] 12/9] [Cha.Sa.[[Sharira Sthana]] 6/13]

==Importance of sattva in the diagnosis of diseases==

==Importance of sattva in the diagnosis of diseases==

==Previous researches done on sattva guna==

==Previous researches done on sattva guna==

#Extensive work is done to study the critical appraisal of sattva and its significance in the management of the disease.[Yogesh Pandey, Pooja Sabharwal].<ref>Satpal, Gaur M, Yogesh K, Pandey Y, Sabharwal P, Khera. A CRITICAL APPRAISAL OF SATTVA AND SIGNIFICANCE IN THE MANAGEMENT OF DISEASE, World Journal of Pharmaceutical Research. 2018 Jan 1;7:375–85.</ref>  

#Extensive work is done to study the critical appraisal of sattva and its significance in the management of the disease.[Yogesh Pandey, Pooja Sabharwal].<ref>Satpal, Gaur M, Yogesh K, Pandey Y, Sabharwal P, Khera. A critical appraisal of sattva and significance in the management of disease, World Journal of Pharmaceutical Research. 2018 Jan 1;7:375–85.</ref>  

#Enhancing workplace wellbeing through understanding the three personality types; sattva, [[rajas]] and [[tamas]] according to samkhya is put forth by Dr.Modh. The researcher has considered these as important measures to ensure individuals' performance at their respective workplace.<ref>Modh S. Enhancing Workplace Well-Being Through Understanding the Three Personality Types: Sattva, Rajas, and Tamas According to Samkhya. In: Dhiman S, editor. The Palgrave Handbook of Workplace Well-Being [Internet]. Cham: Springer International Publishing; 2020 [cited 2022 Jul 6]. p. 1–26. Available from: https://doi.org/10.1007/978-3-030-02470-3_22-1</ref>  

#Enhancing workplace wellbeing through understanding the three personality types; sattva, [[rajas]] and [[tamas]] according to samkhya is put forth by Dr.Modh. The researcher has considered these as important measures to ensure individuals' performance at their respective workplace.<ref>Modh S. Enhancing Workplace Well-Being Through Understanding the Three Personality Types: Sattva, Rajas, and Tamas According to Samkhya. In: Dhiman S, editor. The Palgrave Handbook of Workplace Well-Being [Internet]. Cham: Springer International Publishing; 2020 [cited 2022 Jul 6]. p. 1–26. Available from: https://doi.org/10.1007/978-3-030-02470-3_22-1</ref>  

#Impact of sattva and [[rajas]] on transformational leadership and karma yoga is studied by Jayant Narayan and Venkant R. Krishnan.<ref>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>  

#Impact of sattva and [[rajas]] on transformational leadership and karma yoga is studied by Jayant Narayan and Venkant R. Krishnan.<ref>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>  

#Verma Y, Tiwari G have studied the relative dominance of sattva and [[tamas]] in the domains of self-compassion and human flourishing.<ref>Verma Y, Tiwari G. Relative dominance of Sattva and Tamas Gunas (qualities) makes a difference in self-compassion and human flourishing. International Journal of Education and Psychological Research. 2017 Jul 13;6.</ref>   

#Verma Y, Tiwari G have studied the relative dominance of sattva and [[tamas]] in the domains of self-compassion and human flourishing.<ref>Verma Y, Tiwari G. Relative dominance of Sattva and Tamas Gunas (qualities) makes a difference in self-compassion and human flourishing. International Journal of Education and Psychological Research. 2017 Jul 13;6.</ref>   

#Sharma M. et.al. assessed the effect of sattvika, rajasika and tamasika factors on anxiety levels in cases and controls. The rajasika and tamasika were linked to impaired quality of life in these individuals.<ref>Sharma MP, Salvi D, Sharma MK. Sattva, Rajas and Tamas Factors and Quality of Life in Patients with Anxiety Disorders: A Preliminary Investigation. Psychol Stud. 2012 Dec 1;57(4):388–91.</ref>   

#Sharma M. et.al. assessed the effect of sattvika, rajasika and tamasika factors on anxiety levels in cases and controls. The rajasika and tamasika were linked to impaired quality of life in these individuals.<ref>Sharma MP, Salvi D, Sharma MK. Sattva, Rajas and Tamas Factors and Quality of Life in Patients with Anxiety Disorders: A Preliminary Investigation. Psychol Stud. 2012 Dec 1;57(4):388–91.</ref>   

#Rajat Kumar Jain stated that the sattvika personality and risk-taking behavior are not correlated to each other significantly. This is observed in an observational study on correlation between [[triguna]] and risk-taking behavior.<ref>Kumar Yadav S, Prakash S, Kumar Jain R. TRI-GUNAS (SATTVA, RAJAS AND TAMAS) AND RISK-TAKING BEHAVIOR AMONG UNDERGRADUATE STUDENTS. Int J Res Granthaalayah. 2016 Jan 31;4(1):138–45.</ref>   

#Rajat Kumar Jain stated that the sattvika personality and risk-taking behavior are not correlated to each other significantly. This is observed in an observational study on correlation between [[triguna]] and risk-taking behavior.<ref>Kumar Yadav S, Prakash S, Kumar Jain R. Tri-gunas (Sattva, Rajas and Tamas) and risk taking behavior among undergraduate students. Int J Res Granthaalayah. 2016 Jan 31;4(1):138–45.</ref>   

#Das G et.al. have mentioned the correlation between the [[Triguna]] and emotional problems and psychological wellbeing, stating the factor of sattva as stability.<ref>Das GMA, Gopal DVV. Trigunas and psychological problems. Journal of Indian Psychology. 2009;27(1–2):47–52.</ref>  

#Das G et.al. have mentioned the correlation between the [[Triguna]] and emotional problems and psychological wellbeing, stating the factor of sattva as stability.<ref>Das GMA, Gopal DVV. Trigunas and psychological problems. Journal of Indian Psychology. 2009;27(1–2):47–52.</ref>  

#Khanna et.al. have expressed a positive correlation between the [[triguna]] and psychological wellbeing, where sattva was found to be positively correlated with wellbeing.<ref>Khanna et.al. Relationship between Triguna theory and well-being indicators [Internet]. [cited 2022 Jul 6]. Available from: https://www.ijoyppp.org/article.asp?issn=2347-5633;year=2013;volume=1;issue=2;spage=69;epage=74;aulast=Khanna</ref>  

#Khanna et.al. have expressed a positive correlation between the [[triguna]] and psychological wellbeing, where sattva was found to be positively correlated with wellbeing.<ref>Khanna et.al. Relationship between Triguna theory and well-being indicators [Internet]. [cited 2022 Jul 6]. Available from: https://www.ijoyppp.org/article.asp?issn=2347-5633;year=2013;volume=1;issue=2;spage=69;epage=74;aulast=Khanna</ref>  

#Nedungotti C et.al. have explained the sattva and anasakti as general personality factors and compared the Indian school of thought regarding the concept with Big 5 personality assessment scale of western science.<ref>Nedungottil, C., Agrawal, J., Murthy, P., & Sharma, M. P. (2021, June 7). Sattva: The General Factor of Personality from Indian tradition. https://doi.org/10.31219/osf.io/f79wh</ref>   

#Nedungotti C et.al. have explained the sattva and anasakti as general personality factors and compared the Indian school of thought regarding the concept with Big 5 personality assessment scale of western science.<ref>Nedungottil, C., Agrawal, J., Murthy, P., & Sharma, M. P. (2021, June 7). Sattva: The General Factor of Personality from Indian tradition. https://doi.org/10.31219/osf.io/f79wh</ref>   

#R Banerjee et.al stated the correlation between the sattva guna and job satisfaction.<ref>Banerjee R, Pathak R, Mathur G. Relationship between personality and job performance: Indian perspective of Triguna theory. International Journal of Business Excellence. 2020 Jan 1;20:122.</ref>  

#R Banerjee et.al stated the correlation between the sattva guna and job satisfaction.<ref>Banerjee R, Pathak R, Mathur G. Relationship between personality and job performance: Indian perspective of Triguna theory. International Journal of Business Excellence. 2020 Jan 1;20:122.</ref>  

#Patil S, Nagendra H have stated that the yogikadevelopment camps have positive effect on the sattva guna improvement in the school-going children.<ref>Patil SS, Nagendra HR. EFFECT OF YOGA PERSONALITY DEVELOPMENT CAMP ON THE TRIGUNA IN CHILDREN [Internet]. Voice of Research; 2014 Dec [cited 2022 Jul 6]. Report No.: 2014-12–06. Available from: https://econpapers.repec.org/paper/vorissues/2014-12-06.htm</ref>  

#Patil S, Nagendra H have stated that the yogika development camps have positive effect on the sattva guna improvement in the school-going children.<ref>Patil SS, Nagendra HR. Effect of Yoga personality development camp on the Triguna in children [Internet]. Voice of Research; 2014 Dec [cited 2022 Jul 6]. Report No.: 2014-12–06. Available from: https://econpapers.repec.org/paper/vorissues/2014-12-06.htm</ref>  

#Maika Puta has explained the role of sattva in promoting health through the dissertation work on the subject.<ref>Puta M. Promoting Health by Sattva-Guna. 2017 May 24;</ref>  

#Maika Puta has explained the role of sattva in promoting health through the dissertation work on the subject.<ref>Puta M. Promoting Health by Sattva-Guna. 2017 May 24;</ref>  

#Kalpana Srivastava has considered individuals with Sattvika Guna dominance to be caring, having strength respect for Gurus, nonviolence, meditation, kindliness, silence, self-control, and purity of character.<ref>Srivastava K. Concept of personality: Indian perspective. Ind Psychiatry J. 2012;21(2):89–93.</ref>  

#Kalpana Srivastava has considered individuals with Sattvika Guna dominance to be caring, having strength respect for Gurus, nonviolence, meditation, kindliness, silence, self-control, and purity of character.<ref>Srivastava K. Concept of personality: Indian perspective. Ind Psychiatry J. 2012;21(2):89–93.</ref>  

#Dr Nishi Arora has extensively studied the positive impact of sattva guna on the coping abilities of females of different ages.<ref>Arora DN. IMPACT OF SATTVA, RAJAS AND TAMAS FACTORS ON COPING STRATEGIES AMONG WOMEN. World Journal of Pharmaceutical Research. 4(10):19.</ref>  

#Dr Nishi Arora has extensively studied the positive impact of sattva guna on the coping abilities of females of different ages.<ref>Arora DN. Impact of sattva, rajas and tamas factors on coping strategies among women. World Journal of Pharmaceutical Research. 4(10):19.</ref>  

#Guru Tej has explored the role of sattva guna and sattvika personality in building and nurturing a positive leadership approach.<ref>Smba GT, Rebello FS. Sattvik Approach in Leadership–The Essence of Sattva and Values.</ref>

#Guru Tej has explored the role of sattva guna and sattvika personality in building and nurturing a positive leadership approach.<ref>Smba GT, Rebello FS. Sattvik Approach in Leadership–The Essence of Sattva and Values.</ref>

==Related Chapters==

==Related Chapters==

[[Mahatigarbhavakranti Sharira]], [[Rogabhishagjitiya Vimana]], [[Unmada Chikitsa]], [[Apasmara Chikitsa]], [[Indriyopakramaniya Adhyaya]]

[[Manas]], [[Manas Prakriti]],[[Buddhi]],[[Mahatigarbhavakranti Sharira]], [[Rogabhishagjitiya Vimana]], [[Unmada Chikitsa]], [[Apasmara Chikitsa]], [[Indriyopakramaniya Adhyaya]]

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