Sattva (सत्त्वम्)

This article needs editing. Add and improvise the content from reliable sources.

The word Sattva (सत्त्वम्) is used in multiple context. Sattva is one of the trigunas or modes of material energy. It is also used as a synonym for Manas or mind according to Ayurveda. Commonly it is also used to denote pure essence of something. In Ayurveda, Sattva refers to the manas or mind. It is that quality of mind which is considered as virtue of mind and thus used as synonym for manas.

भगवद्गीतावर्णितः सत्वगुणः॥ Sattva according to Bhagvad gita

Bhagavad Gita (भगवद्गीता) is a dialogue between Lord Krishna and Arjuna, narrated in the Bhishma Parva of the Mahabharata. In the 14th discourse of Bhagvad Gita, Lord Krishna narrates the role of Trigunas in one's life. At this place, Sattva guna has been described by lord Krishna.

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ (Bhagvad Gita 14.6)

tatra sattvaṁ nirmalatvātprakāśakamanāmayam । sukhasaṅgena badhnāti jñānasaṅgena cānagha ॥ (Bhagvad Gita 14.6)

Meaning: Amongst these, sattva guṇa, the mode of goodness, being of pure quality, is illuminating and full of well-being. It binds the soul by creating attachment for a sense of happiness and knowledge.

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ (Bhagvad Gita 14.11)

sarvadvāreṣu dehe'sminprakāśa upajāyate । jñānaṁ yadā tadā vidyādvivr̥ddhaṁ sattvamityuta ॥ (Bhagvad Gita 14.11)

Meaning: Sattva guṇa leads to the development of virtues and the illumination of knowledge.

Sattva is that property of mind which is responsible for binding soul to its material existence with the purpose of obtaining knowledge and happiness. Sattva is believed to be of illuminating nature. By the means of this illuminating nature it enables the individual to gain the real knowledge of the situation. The real knowledge strengthens the person and inhibits from making decisions that could be detrimental to health of body, mind and senses. Thus in its true sense Sattva helps to keep individual diseases-free and healthy. Sattva makes person calm, satisfied, charitable, compassionate, helpful, serene, and tranquil. While the mode of goodness creates an effect of serenity and happiness, attachment to them itself binds the soul to material nature.

मनोगुणः सत्त्व॥ Sattva as virtue of manas

In Samskrit, guna indicate virtue while dosha is considered its antonym which means, 'a defect in something'. Among Trigunas, Ayurveda identifies Sattva as virtue or guna of manas. As sattva is illuminating by nature it helps person to obtain real knowledge. Once the clarity and real understanding of the situation is acquired by a person, there are very less chances of making pradnaparadha and creating karmas that trap the soul in material existence. Thus, Sattva is not just illuminating but also liberating and thus it is called as Guna or virtue of manas. Rajas and Tamas obstruct the pathway to get real knowledge make individual prone to create prajnaparadhas and therefore those are identified as doshas (defects) of Manas.

तत्र सत्त्वं मनस्तस्योपप्लवो रजस्तमश्च इत्येवम्भूतात्मकं देहमाहुः ॥ (Asht Samg 5.22)

tatra sattvaṁ manastasyopaplavo rajastamaśca ityevambhūtātmakaṁ dehamāhuḥ ॥ (Asht Samg 5.22)

मनसि सत्वबाहुल्यलक्षणानि॥ Signs of Sattva dominance in manas

When Sattva overpowers tamas and rajas in manas, the person shows peculiar behavior. The mind, body, emotions and behavior of the person which hints towards Sattva predominance is described by Ayurveda acharyas as below.

शुद्धसत्त्वजानि शौचमास्तिकत्वं, कृतज्ञता, दाक्षिण्यं, व्यवसायः, शौर्य्यं, गाम्भिर्यं बुद्धिर्मेधा, स्मृतिः शुक्लवर्त्मरुचिर्भक्तिरभिषङ्गाभावस्तमोगुणो विपर्ययश्च॥ (Asht Samg 5.19)

śuddhasattvajāni śaucamāstikatvaṁ, kr̥tajñatā, dākṣiṇyaṁ, vyavasāyaḥ, śauryyaṁ, gāmbhiryaṁ buddhirmedhā, smr̥tiḥ śuklavartmarucirbhaktirabhiṣaṅgābhāvastamoguṇo viparyayaśca॥ (Asht Samg 5.19)

Meaning: Pure Sattva predominance (in mind) leads to development of tendencies towards hygiene and cleanliness, faithfulness, gratitude, kindness, settled determination, bravery, depth of profundity of character, intelligence, wisdom, memory, choosing pure or right path, devotion, devoid of curse or imprecation and all that is opposite to Tamas properties.

सत्त्वं तु व्यसनाभ्युदयक्रियादिस्थानेष्वविक्लवकरम् ||३७||

सत्त्ववान् सहते सर्वं संस्तभ्यात्मानमात्मना |

राजसः स्तभ्यमानोऽन्यैः सहते नैव तामसः ||३८|| SU SU 35/38

Commentary: सत्त्वं मनोबलं गुणविशेषो रजस्तमसोर्विपक्षः; सत्त्वे सति पीडादिसहिष्णुत्वलक्षणं मनोबलं भवति| व्यसनं दुःखं, सुखस्य हेतुरभ्युदयः, तयोः क्रियास्थानानि, येषु स्थानेषु व्यसनाभ्युदयक्रिये भवतः, तानि व्यसनाभ्युदयक्रियास्थानानि तेषु| अविक्लवकरम् अग्लानिकरमहर्षकरं च|

तामसप्रकृतिपुरुषस्य लक्षणानि॥ Tamasika prakrti signs

तामस प्रकृतिभेदाः॥ Sub-types of Tamas dominant psychic constitution

तामस मद लक्षणानि॥ Signs when the person with Tamas dominance is intoxicated

सात्त्विके शौचदाक्षिण्यहर्षमण्डनलालसः | गीताध्ययनसौभाग्यसुरतोत्साहकृन्मदः ॥ (Sush Samh 45.207)

sāttvike śaucadākṣiṇyaharṣamaṇḍanalālasaḥ | gītādhyayanasaubhāgyasuratotsāhakr̥nmadaḥ ॥ (Sush Samh 45.207)

Meaning:

तमोबहुल्यजनिताः विकाराः ॥ Diseases originating from Tamas dominance

मोक्ष-तमसयोः संबंधः ॥ Role of Tamas in Moksha

Moksha is considered to be liberation of soul from mortal body and its union with the supreme consciousness. It is believed that purusha or soul is trapped in the mortal body and suffers from karmas. This bond of atma and shareera is because of trigunas as per Bhagvad Gita.

सत्त्वं रजस्तम इति गुणा: प्रकृतिसम्भवा: | निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ (Bhagvad Gita 14.5)

sattvaṁ rajastama iti guṇā: prakr̥tisambhavā: | nibadhnanti mahābāho dehe dehinamavyayam ॥ (Bhagvad Gita 14.5)

Thus, when Ayurveda discusses about Atma, Karma and Moksha; acharyas have described the process of Moksha at the level of mind and soul. It is stated that Moksha is achieved only after annihilation of effects of potent past actions/deeds and when there is absence of rajas and tamas in the mind. At this stage there is detachment of sharira, manas, indriyas and atma.

मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात् | वियोगः सर्वसंयोगैरपुनर्भव उच्यते ॥ (Char. Samh. 1.142)

mokṣo rajastamo'bhāvāt balavatkarmasaṅkṣayāt | viyogaḥ sarvasaṁyogairapunarbhava ucyate ॥ (Char. Samh. 1.142)

This is a state after which there is no more physical or mental contacts. Further there is no process of rebirth. Thus presence or absence of Tamas plays important role in the process of Moksha.

रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्|

ताभ्यां निराकृताभ्यां तु सत्त्ववृद्ध्या ^[१] निवर्तते||३६|| Cha sha 1/36

Sattvik prakruti signs

सात्त्विकास्तु- आनृशंस्यं संविभागरुचिता तितिक्षा सत्यं धर्म आस्तिक्यं ज्ञानं बुद्धिर्मेधा स्मृतिर्धृतिरनभिषङ्गश्च Su sha 1/18

Sattvika kaya

शौचमास्तिक्यमभ्यासो वेदेषु गुरुपूजनम् |

प्रियातिथित्वमिज्या च ब्रह्मकायस्य लक्षणम् ||८१||

माहात्म्यं शौर्यमाज्ञा च सततं शास्त्रबुद्धिता |

भृत्यानां भरणं चापि माहेन्द्रं कायलक्षणम् ||८२||

शीतसेवा सहिष्णुत्वं पैङ्गल्यं हरिकेशता |

प्रियवादित्वमित्येतद्वारुणं ^[१] कायलक्षणम् ||८३||

मध्यस्थता सहिष्णुत्वमर्थस्यागमसञ्चयौ |

महाप्रसवशक्तित्वं कौबेरं कायलक्षणम् ||८४||

गन्धमाल्यप्रियत्वं च नृत्यवादित्रकामिता |

विहारशीलता चैव गान्धर्वं कायलक्षणम् ||८५||

प्राप्तकारी दृढोत्थानो निर्भयः ^[२] स्मृतिमाञ्छुचिः |

रागमोहमदद्वेषैर्वर्जितो याम्यसत्त्ववान् ^[३] ||८६||

जपव्रतब्रह्मचर्यहोमाध्ययनसेविनम् |

ज्ञानविज्ञानसम्पन्नमृषिसत्त्वं नरं विदुः ||८७||

सप्तैते सात्त्विकाः काया... |८८| Su sha 4

शुचिं सत्याभिसन्धं जितात्मानं संविभागिनं ज्ञानविज्ञानवचनप्रतिवचनसम्पन्नं स्मृतिमन्तं कामक्रोधलोभमानमोहेर्ष्याहर्षामर्षापेतं समं सर्वभूतेषु ब्राह्मं विद्यात् (१)|

इज्याध्ययनव्रतहोमब्रह्मचर्यपरमतिथिव्रतमुपशान्तमदमानरागद्वेषमोहलोभरोषं प्रतिभावचनविज्ञानोपधारणशक्तिसम्पन्नमार्षं विद्यात् (२)|

ऐश्वर्यवन्तमादेयवाक्यं यज्वानं शूरमोजस्विनं तेजसोपेतमक्लिष्टकर्माणं दीर्घदर्शिनं धर्मार्थकामाभिरतमैन्द्रं विद्यात् (३)|

लेखास्थवृत्तं प्राप्तकारिणमसम्प्रहार्यमुत्थानवन्तं स्मृतिमन्तमैश्वर्यलम्भिनं ^[१] व्यपगतरागेर्ष्याद्वेषमोहं याम्यं विद्यात् (४)|

शूरं धीरं शुचिमशुचिद्वेषिणं यज्वानमम्भोविहाररतिमक्लिष्टकर्माणं स्थानकोपप्रसादं वारुणं विद्यात् (५)|

स्थानमानोपभोगपरिवारसम्पन्नं धर्मार्थकामनित्यं शुचिं सुखविहारं व्यक्तकोपप्रसादं कौबेरं विद्यात् (६)|

प्रियनृत्यगीतवादित्रोल्लापकश्लोकाख्यायिकेतिहासपुराणेषु कुशलं गन्धमाल्यानुलेपनवसनस्त्रीविहारकामनित्यमनसूयकं गान्धर्वं विद्यात् (७)|

इत्येवं शुद्धस्य सत्त्वस्य सप्तविधं भेदांशं विद्यात् कल्याणांशत्वात्; तत्संयोगात्तु ब्राह्ममत्यन्तशुद्धं व्यवस्येत्||३७|| Cha sha 4