The International Journal of Indian Psychology

ISSN 2348-5396 (Online) | ISSN: 2349-3429 (Print)

Volume 9, Issue 2, April- June, 2021
DIP: 18.01.173.20210902, DOI: 10.25215/0902.173
http://www.ijip.in
Research Paper

Arishadvarga or Shadripu Personality Theory

Dr. Biswajit Satpathy1*

ABSTRACT
Personality is the answer to the question, who are we? Personalities determine our action,
reactions, interaction and response to the outer world. There exist many theories of
personality but the question from where personalities have their origin is still a matter of
ambiguity. Some theories claim that people follow the personality of their parents; some
believe that personality is inborn quality. Environment, gene and culture also have influence
on the personality. Indian philosophy describes personality in a holistic manner without
classifying it and names it as swabhava that covers all aspects of personality. Swabhava is our
"own-being" meaning by that our inherent nature or the very essence of the human being. The
Indian psychology is an upshot of the Indian philosophy. The three major theories of
personality in Indian psychology are Pancha Kosha, Tridoshas and Triguna theories. Pancha
Kosha theory of personality has been described by Satpathy B (2018). The Tridoshas and the
Trigunas are the manifestation of the Pancha Maha Bhutas in varying combinations and
degrees found in a person. This is the basis of classifying people in Ayurveda. The Trigunas
theory of personality has been very lucidly explained by Lord Krishna in the Bhagavad-Gita.
In this paper an attempt has been made to explain the Arishadvarga or Shadripu personality
theory which is expounded by Shankaracharya who has mentioned six passions of mind that
creates six patterns of personality.

Keywords: Swabhava, Pancha Kosha, Tridoshas, Triguna, Arishadvarga or Shadripu

T oday the world has become a global village and people of all socio-demographic
location are seen all around the globe. In the world today we require to know how the
people around the world look at the theory of personality. The personality theories are
based on culture and race. There exists no one theory on personality that is valid across the
whole world and universally accepted. It has been felt that many western psychological
concepts are irrelevant to many cultural systems, so there is a need for developing indigenous
psychology. Indian philosophical systems are very old and are relevant and applicable even
today.

“In Ayurveda Charaka and Sushruta recognize seven types or categories into which people
can be classified, depending on the dominance of the Doshas in their body. Besides the basic
seven types of Prakriti (Vata, Pitta, and Kapha and their blends), Ayurveda recognizes 16
types of personalities based on the classical Guna theory. Both Charaka and Sushruta

1
Professor, Department of Business Administration, Sambalpur University, Odisha, India
*Corresponding Author
Received: May 23, 2021; Revision Received: June 16, 2021; Accepted: June 30, 2021
© 2021, Satpathy B.; licensee IJIP. This is an Open Access Research distributed under the terms of the Creative
Commons Attribution License (www.creativecommons.org/licenses/by/2.0), which permits unrestricted use,
distribution, and reproduction in any Medium, provided the original work is properly cited.
 Arishadvarga or Shadripu Personality Theory

Samhitas have a description of these types. There are seven types of Sattva, six of Rajas, and
three of Tamas, totaling 16 types of personalities under which all people can be grouped. The
seven types of Sattva are: Brahma Sattva, Mahendra Sattva, Varuna Sattva, Kubera Sattva,
Gandharva Sattva, Yama Sattva, and Rishi Sattva. The six types of Rajas Sattva are: Asura
Sattva, Rakshasa Sattva, Paisaca Sattva, Sarpa Sattva, Praita Sattva, and Sakuna Sattva. The
three types of Tamas Sattva are Pasava Sattva, Matsya Sattva, and Vanaspatya Sattva.”
(Kalpana Srivastava)

“Mind influences the physiology and pathology of the physical body. This fact was realized
by the founding fathers of Ayurveda. Therefore, Ayurveda is defined as a philosophy and
science of life…”. (Kalpana Srivastava) “Personality types that has been described by
Triguna (Sattva, Rajas and Tamas) are Aindra, Yamya , Varuna, Kauvera, Gandharva, Asura,
Raksasa, Paisaca, Sarpa, Praita, Sakuni, Pasava and Matsya. These three gunas lead to
different kinds of temperament and personality. This is primarily influenced by both
physiological and psychological parameters.” (Kalpana Srivastava) The Bhagavad-Gita also
talks about the Guna theory and says that we all are combinations of these Gunas
(characteristics) which are Tamas, Rajas, and Sattwa. “Paranjpe, considers jiva, svabha¯ va
and prakrti, ahamka¯ ra, and A¯ tman, and Purus’a as the most important concepts related to
personality and self, which can help in developing indigenous personality theories.”(Kalpana
Srivastava)

Personality Integration
“According to Indian psychology, personality includes body, sense organs, mind, intellect
and the self. Personality integration means integration of all these under the direction of the
self. According to Bhagavad Gita, the senses and the mind should be controlled through
reason while reason itself is controlled by the self. Thus, integrated personality is self-
directed. Personality integration requires self realisation. According to Kathopanisad, self
alone is the enjoyer of the body, the sense organs, the mind and the intellect. (Kathopanishad)
Disorganisation or disorder of vrittis (Modifications) of the chitta (mind) leads to
disintegration of personality. Human personality is the personality. The effective karmas may
not be of this birth itself but even of the past birth. If the past actions of a person are good, his
personality is integrated. If the past actions of a person are evil, his personality is
disintegrated. The Karma creates samskaras (Impressions). While the evil Karmas create evil
Samskaras, the good Karmas create good Samskaras. Similarly, lust, jealousy, pride, etc.,
create evil samskaras leading to disintegrated personality. As are the samskaras so is the
personality while good samskaras lead to integrated personality evil samskaras lead to
disintegrated personality.” (Nautiyal and Nautiyal)

Mind (Manas) is the instrument, which is the driving force behind actions, speech, and the
thinking process i.e Karma. It also receives the sensory inputs. Mind is perceived here as a
physical instrument not the Antahkarana that includes Manas, Ahamkara, Buddhi, Chitta,
along with the senses and the five elements (Earth, Air, Space, Fire and Water). (Kalpana
Srivastava) This mind is subject to be affected by six defects or enemies. These ten indriyas
are evolutes of mind, they are five Karmendriyas and five Jyanendriyas or five active senses
i.e Speaking, Holding (Hand), Moving (Legs), Excreting and Procreating and five cognitive
senses i.e Nose, Ear, Eyes, Touch (Skin) and Tongue. The Shadripu or the six negative
characteristics overwhelm the mind through these senses and thus the man is prevented from
having a balanced personality.

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 Arishadvarga or Shadripu Personality Theory

“In Hindu spirituality, Arishadvarga or Shadripu/Shada Ripu (Sanskrit: षड्रिपु meaning the
six enemies) are the six enemies of the mind, whichare: kama (lust), krodha (anger), lobha
(greed), Mada (arrogance), moha (delusion), and 'matsarya (jealousy); the negative
characteristics that prevents man from attaining moksha or salvation.” “In Arishadvarga,
Shankaracharya has mentioned six passions of mind that creates six patterns of personality.”
http://dspace.hmlibrary.ac.in:8080/jspui/bitstream/123456789/1290/9/09_CHAPTER_1.pdf

Table 1 Passions of mind and Pattern of mind

Sl.No Passions of mind Sanskrit In Roman Letters Pattern of mind
1 Lust or desire काम Kama Erotic Pattern
2 Anger क्रोध Krodha Aggressive
Pattern
3 Greed लोभ Lobha Acquisitive
Pattern
4 Delusion मोह Moha Infatuated
Pattern
5 Arrogance, Ego, Pride मद Mada Egoistic Pattern
6 Jealousy, Enviousness मात्सर्य Matsarya Envious Pattern

Table 2 Passions of mind and Personality Type

Sl.No Pattern of mind Personality Type
1 Erotic Pattern Erotic Personality
2 Aggressive Pattern Aggressive Personality
3 Acquisitive Pattern Acquisitive Personality
4 Infatuated Pattern Infatuated Personality
5 Egoistic Pattern Egoistic Personality
6 Envious Pattern Envious Personality

Figure 1 Mind Affected by Sadripu/ Arishadvarga (Six Enemies)

SIX ENEMIES OF MAN

Lord Kṛiṣhṇa says –
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |
आत्मैव ह्यात्मनो बन्धुरात्मैव ररपुरात्मन: ||
"One should uplift oneself by oneself; one should not degrade oneself. Indeed, the mind alone
is the friend of oneself and mind alone is one's enemy". (Bhagavad-Gita Chapter 6, Verse 5)
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 Arishadvarga or Shadripu Personality Theory

No enemy can cause any more harm than one's own mind. One can protect oneself against
physical or emotional injury by others, but protection against one's harmful thoughts,
attitudes and feelings is not an easy task. However if one is committed to one's own growth
and maturity, there is no better friend than oneself. One becomes one's own benefactor doing
what needs to be done to tackle the six fold enemies within the mind which is of prime
importance in facilitating one's inner growth. Therefore Upaniṣads also say:

“The mind alone is the cause of bondage and liberation (Mokṣa) in humans. When attached to
sense objects, the mind brings bondage. When detached from objects, it brings freedom.

Bhagavān Krishna explains one of the possible relationships between some of these six
enemies in the following verses. He shows how these Shadripus overpower the critical and
discriminating ability of our intellect (Buddhi) due to which we forget the purpose of our life,
and then they destroy us completely.

“Dwelling or thinking on the objects of the senses a man develops attachment for them. From
attachment, desire is born. Desire gives rise to anger. From anger arises delusion. From
delusion arises a failure of memory. From failure of memory results a destruction of the
intellect; and through the destruction of intellect, total destruction ensues.”(Bhagavad-
Gita 2.62-63)

When an individual experiences an object it may or it may not leave an impression in one's
mind. If one thinks about the object again it does become an impression. If one continues to
dwell upon or associate with the object, desire is born to re-experience it or even to possess it.
Then the person acts to fulfil that desire. The more intense the desire, the greater becomes the
need to fulfil it. Whatever comes in the way of fulfilling the desire evokes anger.”
(http://www.hindupedia.com/en/Ideals_and_Values/The_Six_Internal_Enemies)

“The following Shloka from Vairagya Dindima explains the Shadripu very well-
कामः क्रोधश्च लोभश्च देहे ततष्ठतन्त तस्कराः।
ज्ञानरत्नापहाराय तस्मात् जाग्रत जाग्रत॥३
Kama Krodascha Lobhascha Dehe Thishtanthi Taskarah।
Jnana Ratno-paharaya Tasmat Jagrata Jagrata.।।
Desire, anger, greed, attachment, pride, jealousy — these dacoits are residing within your
own body. They are not outside. They are residing as fifth column enemies within you. And,
why are they there? To loot you of the Jnana-Ratna, to rob you of the precious gem of
spiritual wisdom or atma-jnana, to loot you and deprive you of the precious gem of Self-
awareness and make you forget your Self and weep and wail and be in ignorance. In order to
deprive you of this jewel of atma-jnana, they are there. Therefore, oh man, oh Sadhak,
Jagrata, Jagrata. Beware, beware. In this way, from the submerged level of the chitta or the
deep within, various samskaras and vasna are brought into activity.”
— Aḍi Shankaracharya
(https://brah.ma/lekh/the-six-enemies-of-the-mind-arishadvarga-shadripu/)
Erotic Personality
“Kama (Sanskrit, Pali, Devanagari: काम; LUST: kāma) means "desire, wish, longing"
in Hindu, Buddhist, and Jain literature. Kama often connotes sensual pleasure, sexual desire,
and longing both in religious and secular Hindu and Buddhist literature, as well as
contemporary Indian literature, but the concept more broadly refers to any desire, wish,
passion, longing, pleasure of the senses, desire for, longing to and after,
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 Arishadvarga or Shadripu Personality Theory

the aesthetic enjoyment of life, affection, or love, enjoyment of love is particularly with or
without enjoyment of sexual, sensual and erotic desire, and may be without sexual
connotations.” https://en.wikipedia.org/wiki/Kama

“Lust is a psychological force producing intense desire for an object, or circumstance while
already having a significant other or amount of the desired object. Lust can take any form
such as the lust for sexuality (libido), money, or power. It can take such mundane forms as
the lust for food (gluttony) as distinct from the need for food. It is similar to but distinguished
from passion, in that passion propels individuals to achieve benevolent goals whilst lust does
not.

Lust is defined as immoral because its object or action of affection is improperly ordered
according to natural law and/or the appetite for the particular object (eg sexual desire) is
governing the person's intellect and will rather than the intellect and will governing the
appetite for that object.

In the Bhagavad Gita, Lord Krishna, an Avatar of Vishnu, declared in chapter 16, verse 21
that lust is one of the gates to Naraka or hell.

Arjuna said: O descendant of Vishnu, by what is one impelled to sinful acts, even
unwillingly, as if engaged by force? Then Krishna said: It is lust only, Arjuna, which is born
of contact with the material mode of passion and later transformed into wrath, and which is
the all-devouring sinful enemy of this world. As fire is covered by smoke, as a mirror is
covered by dust, or as the embryo is covered by the womb, the living entity is similarly
covered by different degrees of this lust. Thus, the wise living entity's
pure consciousness becomes covered by his eternal enemy in the form of lust, which is never
satisfied and which burns like fire. The senses, the mind and the intelligence are the sitting
places of this lust. Through them lust covers the real knowledge of the living entity and
bewilders him. Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this
great symbol of sin—(lust) by regulating the senses, and slay this destroyer
of knowledge and self-realization. The working senses are superior to dull matter; mind is
higher than the senses; intelligence is still higher than the mind; and he [the soul] is even
higher than the intelligence. Thus, knowing oneself to be transcendental to the material
senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by
deliberate spiritual intelligence and thus—by spiritual strength—conquer this insatiable
enemy known as lust. (Bhagavad-Gita, 3.36–43) In this ancient manuscript the idea behind
the word 'Lust' is best comprehended as the psychological force called 'Wanting'.”
(https://en.wikipedia.org/wiki/Lust#:~:text=Lust%20is%20a%20psychological%20force,)%2
C%20money%2C%20or%20power.)

Traits of Erotic Personality

These types of people live in a state of mind that is normally related with a number of effects.
A person with an erotic desire tends to act, feel and think in certain different ways. Eroticism
is an impulse, desire, or pattern of sexual thoughts in the mind that is reflected in one’s
behaviour such as in language, look or even in one’s artwork, painting, photography, drama,
film, music and literature etc.

The people with erotic personality believe that sex has the capacity of capturing and
maintaining aliveness, vibrancy, vitality, life source and life energy through the act of sex.

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It’s a way to reconnect with renewal, playfulness, aliveness, curiosity, mystery and even with
transcendence.

People of this kind live in an internal world of sensual and sexual experiences infused with
fancies and wishes often to satisfy the unfulfilled sensual and sexual needs, longings and
unresolved conflicts.

Aggressive Personality
Characteristics that are noticed with aggressive personalities:
1. They speak up when an idea comes to their mind.
2. They react violently to injustice.
3. They take up every opportunity to do things better.
4. Depending on their overall personality type and the degree to which they have the
aggressive personality trait, they may come across as confident, demanding,
passionate, outspoken, or commandeering.
5. They approach people in authority about problems.
6. People with extreme aggressive personality, may fight with others, be assertive or
sometimes may react too harshly.

Acquisitive Personality (Greedy Personality)

1. Greedy people are very overtly self-centered. Kindness, compassion, charity, or
benevolence is not found in their personal life. They have very little regard for the
needs and feelings of others.
2. Greed is a strong desire for more and more possessions (such as wealth and power).
3. Greedy people lack empathy. They are not caring people. They are little concerned
about the feelings of others. As such, they never mind about causing pain to others.
They lack empathy. They lack genuine interest in the ideas and feelings of others.
They are unwilling to take personal responsibility for their behaviour and actions.
They are very difficult people to deal with.
4. They are never satisfied with what they have and crave for more and more. They want
to grab more even depriving others from their legitimate share.
5. Greedy people are manipulative in nature. They take credits for the work done by
others and they want to be with people who satisfy their ego.
6. Greedy people are always onto satisfying their immediate gain. They leave others to
face the consequences and do not take care of others.
7. For the greedy people there is no limit of their material wants. Greedy people are not
good at maintaining boundaries. For them moral values and ethics have no meaning to
achieve their goals. They take advantages of loopholes in the system and find smart
ways to flout the rules and regulations.

Infatuated Personality
Moha (Sanskrit) means ‘Infatuation’ or ‘Delusion’ or not seeing things just as they are, but
imagining them to be different from what their real nature is. Infatuation is a deep sentiment
of wish and liking for something. In reality, impractical hopes are the result of infatuation.
Because of an infatuation, it is easy to miss the truth.
1. Persons with infatuation suffer from wrong understanding. This wrong understanding
is called Avidya in Sanskrit. Example may be, every day we see people dying but we
live in a manner as if we will never die.
2. These persons have strong attachment (Mamatva in Sanskrit). They have a strong
feeling of ‘mine’ and ‘others’. This attachment can be for some person or even for
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 Arishadvarga or Shadripu Personality Theory

materials. In fact, the second cause of our delusion is our erroneous thinking that
something or someone ‘belongs to us.’ In reality, nothing belongs to us and no one
owns us.
3. People with infatuated personality possess strong feeling of likes and dislikes
(Rāga and Dveśa). Liking someone, for biased reasons or for no sensible reason, can
lead to favouritism and nepotism similarly disliking may lead to hating and punishing
for no valid reason.

The infatuated person is someone who is in a trance or under a spell or in a state of

hypnotism due to wrong understanding, attachment and feeling of likes and dislikes. Such a
person cannot react normally and logically to the environment around him. “Infatuations need
not only involve people, but can extend to objects, activities, and ideas. ‘Men are always
falling in love with other men...with their war heroes and sport heroes' with institutions,
discourses and role models.” https://en.wikipedia.org/wiki/Infatuation

Egoistic Personality
Egoistic people think very much about themselves, have an exaggerated feeling of superiority
complex, believe themselves different from others by the way of outward appearance and
thoughts. They are basically narcissists. Narcissists are self-centered, self loving, haughty in
thinking and behaviour. They do not have empathy and kindness for other people. They have
excessive aspiration for high regard. They are boastful, manipulative, selfish, disparagement,
and tough. They can insult others easily.

Some Signs of Egoistic Personality

1. They value material objects above all other things and crave for having more, better, and
the latest. Their own comfort is their biggest priority.
2. They are angry many times. They gossip, criticize and condemn others.
3. They interrupt others in between because they feel their talk is more valuable than others.
4. They are power hungry people.
5. They speak loudly and move fast to make people pay attention to them.
6. They do not like losing for the fear that others would feel them inferior. They may
cheat or lie to be the winner or save face.
7. They always want social recognition. In gatherings they want to be in focus.
8. They take credits for the success of others and do not like to be blamed for their
mistakes and blame others for the mistakes and find fault in others.
9. They do not take others view seriously and are very much biased. They are very much
focused on their own point of view, image, and preferences.
10. They are ungrateful people. They think themselves better than others so they do not
feel it necessary to thank others for their help.
11. They like to be with people like them who support their feelings and reinforce their
beliefs about themselves.
12. They possess a very high level of confidence and presume everyone else to be wrong.
They feel, act, consider, and speak; only that what they think to be right.
13. They are proud in nature.

Envious Personality
Lord Krishna in the Bhagavad-Gita, Chapter 12 and Verse 15 has said, "One who does not
envy but is a compassionate friend to all, such a devotee is very dear to Me."
Envy is considered to be a ruinous emotion, if such deceitful emotion is allowed to take
control of the mind than man suffers from mental agony as he cannot see the possessions
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such as wealth, power, superior quality, achievement and popularity of others and go through
a feeling of inferiority complex.

“Aristotle defined envy as pain at the sight of another's good fortune, stirred by "those who
have what we ought to have". Bertrand Russell said that envy was one of the most potent
causes of unhappiness. Not only is the envious person rendered unhappy by their envy,
Russell argued, but that person may also wish to inflict misfortune on others to reduce their
status.

Psychologists have suggested that real or malicious envy should be distinguished from
"benign envy"—malicious envy being proposed as an unpleasant emotion that causes the
envious person to want to bring down the better-off even at their own cost, while benign envy
involves recognition of other's being better-off, but causes the person to aspire to be as good.
Benign envy is still a negative emotion in the sense that it feels negative. According to
researchers, benign envy can provide emulation, improvement motivation, positive thoughts
about the other person, and admiration. This type of envy, if dealt with correctly, can
positively affect a person's future by motivating them to be a better person and to succeed.
Human instinct is to avoid negative aspects in life such as the negative emotion, envy.
However, it is possible to turn this negative emotional state into a motivational tool that can
help a person to become successful in the future.” (https://en.wikipedia.org/wiki/Envy)
A study on human behaviour has reported that enviousness is a very common basic
personality trait found among almost one-third of the human population. This challenges the
theory that human is a rational animal.

Envious or jealous people feel insecure and have low self-esteem. Jealousy is very harmful
and can affect the person who possesses it and also it is harmful for the person whom someone
envies. It can have negative psychological affect on the person who is jealous. Some of the
characteristics of the jealous persons are as follows:

Outwardly they are welcoming but bitter inside

They don’t exhibit hatred outside but their aim is to crush the person they envy. Their
insecurity never let to be in peace.
Publicly they admire but in the back they speak negative
Envious people generally do not defame or criticize the person whom they envy.
Publicly they respect, compliment and may give a fake smile. In back they speak
negative if someone praises or compliments they remain silent. They are not in a mood
to accept the compliments as their ego is too fragile.
In disguise they copy the behaviour of the person whom they envy
Envious persons try to copy the behaviour, style, habits of the person whom they envy.
Because they feel that such behaviour, style and habits are the source of compliments
and deep inside their heart they feel to follow the person. Envious people destroy their
self-worth and self-esteem by competing with others. They always try to prove their
superiority so they are over-competitive.
Envious people give credit to luck for other’s success.
Envious people give credit to luck for other’s success. They always want to get praise,
compliments, and rewards as they feel themselves to be the only one worth for it.
They gossip
Envious people if they don’t find anything to belittle a person than they gossip about
their looks and appearance and spread false things. These people are usually anxious
and unhappy.
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They minutely follow and condemn the intentions of the person of whom they are
envious.
Jealous people feel extremely powerless in the core of their heart. Publicly they take
pride in condemning the words of someone they are jealous of. Even if the words are a
slip of the tongue. They minutely follow every little action and every word of the
person of whom they are envious.

CONCLUSION
In Bhagavd-Gita Chapter 18, Verse 41, Swabhava is described as one’s nature, innate quality
or can be called the personality. Swabhava guides one to what is one's Karma (actions). The
mind is called Atindriya (Super Sense) because it is not a cause of knowledge of external
objects like the other senses. It is directly responsible for pleasure and pain and it is through
mind all the senses get their experience or knowledge. Main functions of manas or the mind
are iccha (desire), dvesa (hatred), sukha (pleasure), dukha (pain), and prayatna (effort). The
mind is afflicted by the Arishadvarga or Shadripu which ultimately affects the Swabhava or
the personality. This paper can be classified as the trait theory of Indian personality
psychology based on the six traits of Arishadvarga or Shadripu as described by
Shankaracharya. The findings of this paper can be utilized for further development of this
theory and empirical tests can also be performed based on this theory.

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Websites:
http://dspace.hmlibrary.ac.in:8080/jspui/bitstream/123456789/1290/9/09_CHAPTER_1.pdf
https://brah.ma/lekh/the-six-enemies-of-the-mind-arishadvarga-shadripu/
https://en.wikipedia.org/wiki/Arishadvargas
https://en.wikipedia.org/wiki/Envy
https://en.wikipedia.org/wiki/Infatuation
https://en.wikipedia.org/wiki/Kama
https://en.wikipedia.org/wiki/Lust#:~:text=Lust%20is%20a%20psychological%20force,)%2
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© The International Journal of Indian Psychology, ISSN 2348-5396 (e)| ISSN: 2349-3429 (p) | 1750
 Arishadvarga or Shadripu Personality Theory

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Acknowledgement
The author humbly declares that any omission or commission of references are unintentional
and acknowledge the work of the authors who have immensely contributed to this topic of
research. The author further expresses his deep sense of gratitude to the researchers for
helping the author of this article to write this paper.

Conflict of Interest
The author(s) declared no conflict of interest.

How to cite this article: Satpathy B. (2021). Arishadvarga or Shadripu Personality Theory.
International Journal of Indian Psychology, 9(2), 1742-1751. DIP:18.01.173.20210902,
DOI:10.25215/0902.173

© The International Journal of Indian Psychology, ISSN 2348-5396 (e)| ISSN: 2349-3429 (p) | 1751