Personality Development – Indian Perspective

• WHAT IS PERSONALITY ? : Our personality is the sum total of our character, emotions,
intellect, behaviour, capabilities, qualities etc. which includes conception of ourselves and the
also the estimate of outside people about us. In total, personality means what we are, what we
think and what we do.

• SUBJECTIVE ANALYSIS OF PERSONALITY: Our personality is operational in mainly in

five dimensions, say physical, energical, mental, intellectual and blissful. The five sheaths
referred to in our Upanishads represent those dimensions. they are as follows:

 Physical Dimension - BODY ---- Annamaya Kosha

 Mental Dimension - MIND ---- Manomaya Kosha

 Intellectual Dimension - INTELLECT ---- Vijnanamaya Kosha

They are the 3 faculties, which determine the overall estimate of one’s personality. – This is the
subjective analysis of Personality. The integrated personality development involves the development of
all the above faculties, which forms different areas in which the personality is felt. As such, they do not
constitute Personality in strictest sense but are dimensions, only through which, we can be aware of our
personality.
• The objective analysis of personality: If we try to analyse the personality in objective sense, we
can classify six levels in which our personality interacts with ouside world. When a person is
interacting in different levels, he is called by different names. His personality will be having different
dimensions. It is the same personality expanding to take an active participation in the WHOLE
of which it is a PART except in the first case.

1. Another individual -> Individual

2. family -> Member or Head of the Family
3. Organization -> Member or worker in the organization
4. Society -> Citizen
5. Nation -> Citizen or Patriot
6. Universe -> Human being or Universal man

 What is personality development? It is nothing but strengthening the capacity of subjective

dimensions of personality to interact more and more effectively and efficiently in the
objective levels in which the personality has to operate.
  If a man can interact with another man more cordially or in a more friendly manner
than in the past it means his personality has developed. – Individual level
 If a man behaves with his family members in more intimate way than in the past, it
means his personality has developed. - Family
 If a worker works more effeciently than in the past, that means his personality is
developed to that extent. - Organization
 If the citizen of a particualar society discharges his duty more effectively with more
spirit of dedication, then it means his personality is developed to that extent.- society
 If a man identifies with his nation, feels for the nation and develop patrotic spirit, then
it means his personality is developed to that extent. - Nation
 If a man is able to identify himself with every human being in the univere, it means
his personality has developed to that extent - Universe
• Not only the personality development helps one to grow in working efficiency and behavioural
expression, it also helps him to transcend from one level to another.
 An individual transcends himself to be a member of the family
 A family man transcends himself to the level of member of the organization
 A worker in the organization transcends himself to the level of member of the society.
 A citizen confined to a particualar society transcends himself to the level of patriot
and idenfies with his nation.
 A patriot transcends himself to the level of universal man and idenfies with every
man in every nation.
• PERSONALITY DEVELOPMENT AND EXCELLENCE: Through this analogy, we come to
know that the Personality development is the inner growth contributing to the outer excellence. Then
excellence or efficiency can be defined as the outward expression of inner potential. As the inner
potential, whatever it may be, finds more and more expression outwardly, we say there is increase in
the efficiency or excellence. If there is no inner potential, there can be manifestation of it into
outward expression in the form of excellence.
• PERSONALITY DEVELOPMENT IS A NATURAL ENDEAVOUR: Then what exactly is
Personality Development? It is but a constant and natural endeavour to manifest the inner potential
in order to bring out qualitative improvement in our interaction with the outside world.
• PERSONALITY DEVELOPMENT IS SUBJECTIVE: The development of Personality as we
have seen is purely subjective. Any improvement in the objective sense will not result in over all
efficiency or excellence unless there is significant transformation in our personality because the key
to objective improvement lies in the subjective growth.
• PERSONALITY DEVELOPMENT IS THE DEVELOPMENT OF FACULTIES: Then what is
meant by Subjective growth? It is the integrated, well defined and well planned development of all
the faculties in which our personality operates. These faculties are already referred . Hence the main
 task before us is the development of Physical, mental and intellectual faculties that result in over all
Personality Development. However, we know these faculties are not the real Personality but are only
the dimensions in which our personality operates. Then what is meant by Personality ?
• PERSONALITY DEVELOPMENT IS IDENTIFICATION WITH HIGHER FACULTIES: The
personality development really means identification with the higher dimensions of personality i.e.
from physical to mental, mental to vital, vital to intellectual and intellectual to blissful. As we move
away from the physical identification, we are transcending ourselves from animalhood to manhood
which further on takes us towards godhood.
• I- NESS: The I-ness is that which illumines all the faculties in which our personality operates, which
in turn when interacting with the outside world, reflects as personality to an outside observer. Hence,
the I-ness is the core of Personality, which is like electricity to bulbs, fans, electrical equipment etc.
It is that which inspires or furnish energy for the different faculties of personality to be active as well
as to interact with the outside world.
• REPOSITORY OF INFINITY: What makes one's personality different in degree with another is just
the outward manifestation inner infinite possibility or capacity of our own personality. Indian
wisdom, which is generally referred to as VEDANTA says that our personality does not need any
ingredient to be supplied from outside in order make it more capable, strong, wise or efficient, which
are the hallmarks of personality Development. It says our inner core of personality is the repository
of infinite capability, strength and knowledge.
• PERSONALITY DEVELOPMENT IS ACTUALLY DISCOVERING: Hence, the very idea of
development our personality is meaningless. How can we develop our "I", the core of our
personality which is a constant entity throughout our life ? No, we cannot develop the capacity in I-
ness. However, we can discover the unexplored infinite possibilities and potential that the I-
ness is endowed with. This is the ancient teaching of the Vedanta.
• UNDERSTANDING OURSELVES: How to discover our own infinite possibilities and
capabilities our Atman or I-ness is endowed with ? Understanding ourselves is the key to fathom
the unexplored depths of our own personality. It enhances our estimate about over own capabilities
and inner strengths. The knowledge of our own personality is essential to bring about qualitative
improvement in our thinking, action, and relationship with others. This in turn brings about
integrated personality development.
• SWAMI VIVEKANANDA”S IDEAL: This is what Upanishads and in modern times Swami
Vivekananda teach. Personality development forms the crust of all the teachings of ancient
scriptures. Swami Vivekananda puts this in this way " My ideal indeed can be put into a few words
and that is: to preach unto mankind their divinity, and how to make it manifest in every movement of
life"
• The practical aspect of Personality Development: It constitutes the cleansing of our body, mind
and intellect in so that we can identify with higher dimensions of our personality. This is what is
 meant by higher life. The higher life consists of nobler thoughts and nobler deeds. Theere are
innumerable practical suggestions described in Upanishads, Gita, Yoga Sutras etc. 4 such teachings
are very useful in the modern context.
YOGA METHOD OF BASIC PURITY:
• Patanjali in his philosophy of YOGA, explains YAMA and NIYAMA to be the fundamental
requisites for personality development. Swami Vivekananda in his commentary on the Yoga
Sutras explains them as follws:
• Non-killing, truthfulness, non-stealing, continence, and non-receiving are called Yamas.. These,
unbroken by time, place, purpose, and caste-rules, are (universal) great vows.
• .Internal and external purification, contentment, mortification, study, and worship
of God are the Niyamas. External purification is keeping the body pure .There must be
internal purification also. That is obtained by the virtues named in. Of course, internal
purity is of greater value than external, but both are necessary, and external purity,
without internal, is of no good.
• How to prevent the negative thoughts that crop in the process of Yama and Niyama?
Patanjali says that to obstruct thoughts which are inimical to our goal, contrary thoughts
should be brought. That is the way to practise the virtues that have been stated. For
instance, when a big wave of anger has come into the mind, how are we to control that?
Just by raising an opposing wave. Think of love. Sometimes a mother is very angry
with her husband, and while in that state, the baby comes in, and she kisses the baby; the
old wave dies out and a new wave arises, love for the child. That suppresses the other
one. Love is opposite to anger. Similarly, when the idea of stealing comes, non-stealing
should be thought of; when the idea of receiving gifts comes, replace it by a contrary
thought.
o Disciplines for the healthy body:
o Hygiene
o proper diet and exercise – YOGA ASANAS
o preventive steps to curb the occurrence of diseases and proper diagnosis
o Medical treatment of diseases etc.

o Disciplines for the strong and matured mind

 Purification of mind and body through moral disciplines and codes of conduct ( Yama and Niyama) :
Patanjali in his philosophy of YOGA, explains YAMA and NIYAMA to be the fundamental requisites for
personality development. Non-killing, truthfulness, non-stealing, continence, and non-receiving are called
Yamas.. .Internal and external purification, contentment, mortification, study, and worship of God are the
Niyamas. Swami Vivekananda says that external purification keeps the body pure .Internal purification is
obtained by the virtues named above. Of course, internal purity is of greater value than external, but both are
necessary, and external purity, without internal, is of no good.
 Control of emotions like anger etc.: How to prevent the negative thoughts that crop in the process of Yama
and Niyama? Patanjali says that to obstruct thoughts, which are inimical to our goal, contrary thoughts should be
brought in. For instance, when a big wave of anger has come into the mind, how are we to control that? Just by
raising an opposing wave. Think of love. Sometimes a mother is very angry with her husband, and while in that
state, the baby comes in, and she kisses the baby; the old wave dies out and a new wave arises, love for the child.
That suppresses the other one. Love is opposite to anger. Similarly, when the idea of stealing comes, non-stealing
should be thought of; when the idea of receiving gifts comes, replace it by a contrary thought. ( Raja Yoga of
Swami Vivekananda)

 Directing the thoughts and emotions through proper channels - KARMA YOGA, BHAKTI YOGA :

o Development of unselfishness in whatever we do is called Karma Yoga. “Karma Yoga is a system of

ethics and religion intended to attain freedom through unselfishness and by doing good works…. His aim
is realizing selfishness”. “Work for works’ sake” – It is the most potent factor in the generation of
tremendous characters like Buddha, Christ etc. People work for selfish gains, in which moral energy of
action is frittered away. Unselfish work conserves will and moral energy and generates mighty characters
and hence, unselfishness is more paying. Swami Vivekananda learnt following lesson from a great sage:
“Let the means and the end be joined into one” He says: “When you are doing any work, do not think of
anything beyond. Do it as worship, as the highest worship and devote your whole life to it for the time
being” The true Karma Yogin must have faith in God who is ever present in the world, undying and
eternally active and infinitely wakeful. Such faith prevents a worker being a fanatic or an egoistic. This
makes one calm and collected. “ The calmer we are and the less disturbed our nerves, the more we love
and the better will our work be”
o Upanishadic Philosophy of Work:
The Upanishad says AiÀÄzÉêÀ «zÀåAiÀiÁ PÀgÉÆÃw, ±ÀæzÀÞAiÀiÁ
G¥À¤µÀzÁ ¸À «ÃAiÀÄðªÀvÀÛgÀA ¨sÀªÀw
1. Vidya: science or knowledge. – Technical know-how of a thing.
2. Sraddha: Faith – Faith in oneself, the impulse from within “I can, I can” – the condition that
the work you are going is worthwhile and that there is a meaningfulness to life and to the
world. – Astikya Buddhi (The Totality of positive attitudes) – This faith and conviction
increases all work-efficiency. – “Great convictions are the mothers of great deeds” says
Swami Vivekananda. Behind every great work there is this tremendous power of conviction.
3. Upanishad: Deep thinking, meditative thinking on the subject concerned.
4. Viryavattaram: Any work that has behind it, these three values of vidya, Sraddha and
Upanishad alone become viryavattaram- The superior energy. Virya means energy. The
taram stands for the comparative degree.
o Bhakti Yoga: Sri Ramanujacharya says that the Constant remembrance is denoted by the word
“Bhakti”. It means the unbroken flow of mind towards and object as when oil is poured from one
vessel to another” In Bhakti Yoga, the practice consists in giving Godward turn to human affections.
So the teachers of Bhkati have taught how to channelise human affections into forms of God-love.
Again there is another dimension to Bhakti Yoga i.e. transforming love towards to God into love
 towards humanity. The love in action is called WORSHIP or SEVA, which in higher levels transform
itself into service to mankind.
 Development of concentration and will power through practice and meditation: RAJA YOGA or
DHYANA YOGA – It involves eight limbs including Yama and Niyama, which have already been described.
Unless an aspirant attained some success in the practice of these disciplines, the practice of the subsequent
steps of Yoga will be ineffective The other 6 limbs are as follows:
1) Asana: It consists of correct bodily posture.. The third step Asana is important in Raja yoga only in so
fare as one must have practice to sit for long periods in a firm posture that is conducive for meditation

2) Pranayama: Control of vital energy. Pranayama is generally described as breath control. It leads to
control over vital air, which in turn is helpful in concentrating the mind
The concentration or meditation involves three steps. Only the last step is called Dhyana

3) Pratyahara: The withholding of the mind from going out along the channels of perception and
“ingathering” it is Pratyahara, which literally means “ gathering towards”. The capacity to do so is the
essence of all self-mastery.
4) Dharana: After practicing the Pratyahara one should go to next step, that is, Dharana, which means
holding the mind at certain point. Long and arduous practice is required for success in Dharana or
complete fixing of the mind.
5) Dhyana: When the mind has been trained to remain fixed on a certain internal or external location, there
comes to it the power of flowing in an unbroken current, as it were, towards that point. This state is called
Dhyana.
6) Samadhi: Yogis hold that the mind can go beyond the self-conscious level of the mind. When the mind
goes beyond this line of self-consciousness it is called Samadhi of super-consciousness. It is the only
proof of religion and ethics since it substantiates the statements of prophets and preachers that inspiration
comes from beyond the circle of reason.
Disciplines for the penetrative and discriminative intellect

 Hearing, contemplation and deep thinking : Shrotavyo, Mantavyo, Nidhidhyasitavyah

 Self-Study : SWADHAYA -

 Directing the intellect through higher channel : JNANA YOGA : under standing ourselves
 REAL PERSONALITY : The Meaning of I : Original and pure idea of personality lies the
concept of "I-ness" i.e. who am I ? What does the word "I" refer to? The experience of “I” is
common to all. Nobody can deny the existence of “I”. But the understanding of “I” is diverse in
people depending upon their thinking and understanding capacity. Any kind of experience of “I
-ness” is indicated by the word “Atman”. If I feel I am hurt by a stone, my concept of Atman is
limited to body. If I feel I am hurt by some one’s abuse, then Atman refers to mind. If I identify
myself with the breath that forms the vital air through which the body functions, then Atman refers to
Prana or Vital energy. If I feel I have understood a particular subject, then I am relating my “ I-
ness” to “Intellect”. When I am experiencing the unalloyed bliss during the deep sleep I am relating
my “ I- ness” to “Bliss". the blissful aspect of my personality. This raises the following questions:
Am I body ? Am I mind ? Am I Intellect? If not, Who am I ? Another interesting thing is it is
possible to indicate body as my body, mind as my mind and intellect as my Intellect. Through this it
can be deduced that "I- ness" is different from all these. This I-ness or Atman is the pure and
original concept of personality.