Introduction to Tantra Sastra - Aghori

THE THREE TEMPERAMENTS
THE Tantras speak of three temperaments, dispositions,
characters (bhāva), or classes of men—namely, the
paśu-bhāva (animal), vīra-bhāva (heroic), and divyabhāva
(deva-like or divine). These divisions are based
on various modifications of the guṇ as (v. ante) as they
manifest in man (jīva). It has been pointed out 1 that the
analogous Gnostic classification of men as material,
psychical and spiritual, correspond to the three guṇ as of
the Sāṃkhya-darśana. In the paśu the rajo-guna operates
chiefly on tamas, producing such dark characteristics
as error (bhrānti), drowsiness (tandrā), and sloth
(ālasya). It is however, an error to suppose that the
paśu is as such a bad man; on the contrary, a jīva of this
class may prove superior to a jiva of the next. If the
former, who is greatly bound by matter, lacks enlightenment,
the latter may abuse the greater freedom he has
won. There are also numerous kinds of paśu, some more,
some less tamasik than others. Some there are at the
lowest end of the scale, which marks the first advance
upon the higher forms of animal life. Others approach
and gradually merge into the vīra class. The term paśu
comes from the root paś, “to bind.” The paśu is in fact
the man who is bound by the bonds (paśa), of which the
Kulārṇ ava-Tantra enumerates eight—namely, pity
(dayā), ignorance and delusion (mohā), fear (bhaya),
shame (lajja), disgust (ghṛ ṇ a), family (kula), custom
1 Richard Garbe, “Philosophy of Ancient India,” p. 48, as also before him,
Baur.