ISSN 0974-634X

Indian Social and Psychological Studies

Volume 4, Number 1, March 2011

CONTENTS

Social Health in India : Some Reflections

D. K. Bhattacharya ...... 1

Conceptualizing Personality Dynamics from the Indian Thought

Shilpa S. & C. G. Venkatesha Murthy ...... 6

Leaders of Public and Private Sector - Differential in Cognitions of

Empowerment and Emotional Intelligence

Diljot Soin ...... 21

Psychological Impact and Interventions following Terrorist Attack

Sudhinta Sinha ...... 29

Helplessness of Women Members Working under Panchayati

Raj Institutions in Rajasthan

G.P. Mathur ...... 33

Adjustment and Self-Efficacy of Smoking and Non-Smoking Adolescents

Jeronimo D' Silva & Vijayalaxmi A. Aminabhavi ...... 40

Social Identity and Job Categories: Effect on Occupational Stress

Dhananjay Kumar, Anubhuti Dubey & Aprana Misra ...... 46

Does Alcohol Put Peaple at Greater Risk for Contracting HIV ?

Bal Krishna & Umakant Sharma ...... 51

Parental Divorce and Depression among Adolescents

Bharati Roy, Smritikana Mitra (Ghosh) & Sauli Mitra ...... 57

Emotional Intelligence and Anger among Military Officers

Col R.K. Chhibber & S. Karunanidhi ...... 66

Indian Social and Psychological Studies (ISSN 0974 - 634X) is published twice annually, in March and September, by Bihar Psychological Association (BPA), Patna. The journal welcomes articles from all areas / branches of psychology. It aims at creation and dissemination of new knowledge in the field of psychology as also social studies. The journal is open to empirical investigations, theoretical papers, conceptual reviews, methodological innovations, contemplative reflections and policy-related prescriptions from researchers as well as practitioners. It is with a view to facilitate creative explorations and contributions into the emerging perspectives in social sciences in general and psychology in particular that authors of ISPS are allowed to follow their own style of presentation instead of following a standard format.

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Consulting Editors G P Thakur, Varanasi C N Daftuar, Pune M G Hussain, New Delhi

N R Sharma, Rohtak

G Venkatesh Kumar, Mysore

Jayanti Basu, Kolkata P C Mishra, Lucknow Sushma Pandey, Gorakhpur A N Pathak, Dumka I K Roy, Darbhanga

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© Bihar Psychological Association ISPS, Patna (ISSN:0974-634X) Vol. 4, No. 1, March 2011 : 6 - 19

Conceptualizing Personality Dynamics from the Indian Thought

Shilpa S. C. G. Venkatesha Murthy Research Scholar Professor Regional Institute of Education Regional Institute of Education Mysore Mysore

In this paper, the authors delve into the complexities of personality and its treatment in the Indian tradition from various perspectives as has been studied through the millennia and conclude that the Indian method is potentially scientific in its assessment amenability. They delineate various concepts of understanding personality from the Indian perspective and its scientific basis for doing so, as well as giving directions for a scientific analysis and categorization of people based on the same-irrespective of caste, creed, colour or nationality, hence making it applicable across the globe. They argue that, this wealth of literature needs to be carefully sorted out and empirically validated which in itself is a big agenda for psychologists which is doable.

Key words: Personality, Tridoshas, Trigunas, , Indian Psychology

The core of psychology is to study personality and behaviour, including as to why the persona. Development of the psyche and people behave in certain ways and how to all it entails as well as its constituents is help in channelizing each person's strengths universal and is not restricted to the Indian and weaknesses including the knowhow to thought. The study of personality and its modify the weakness to make it a strength dynamics has fascinated man ever since the as is necessary in each and every field that beginning of social groups. Why people psychology, or human endeavour touches. behave the way they do-and its repercussions, how to predict behavior and Personality has always captured the then to control it, seem to be the major attention of psychologists in the past. This concerns of man-not only today in our present tradition has influenced Indian Psychology scenario, but this also seems to have puzzled too. Personality is studied and understood our forefathers. The study of the history of with reference to two systems in Indian psychology reveals how it has come about traditions. One is the biological system and to be what it is today, from the initial concerns the other is the psychological system. The and studies that were undertaken by great biological system is set forth and understood people from across the world, and how it by the medical texts and scriptures like influenced the whole world in its way of Ayurveda, which have very specific ways of thinking (Singh, 1991). But thankfully, understanding health and ill-health and how psychology today has moved away from the it is to be treated. These texts are very initial concern of trying to control people which descriptive and exhaustive, where Ayurveda is a more autocratic and egoistical way of is considered to be a part of the Atharva Veda. looking "from the exalted domain of These rely heavily on the Pancha psychology" onto any particular group of Mahabhutas, their combinations yielding to people, and is now trying to find answers to the biological humors of Tridoshas-Vata, Pitta the questions posed in the study of and Kapha and their psychological correlates Vol. 4, No. 1, March 2011 7 of Trigunas-Sattva, Rajas and Tamas, to more and more researchers have taken active explain the body, the mind, their constituents interest in indigenizing and developing and corresponding behavior patterns including indigenous psychology (Kumar, in press; the spiritual aspect involved. Misra & Mohanty, 2000; Paranjpe, 1999; While Charaka and Susruta have Srivastava, 2002)". (Murthy & Kumar 2007, enumerated the different psychological p.103). typologies that people can be classified under The need of the hour is to be able to in addition to an exhaustive description of the develop a comprehensive grouping of people Tridoshas , their balanced states and based on their physical characteristics and consequences of the imbalances, they have be able to predict their psychological and not gone into the minute detail with regard to spiritual manifestations. This would not only the Trigunas, as they have done with give us an opportunity to see the kinds and Tridoshas. It is to be noted here that the types of people prone to different kinds of Tridoshas or the physiological humors are health risks and behaviour patterns, but also derivatives of Trigunas, as fundamental how they could be avoided or modified if not constituents of Prakriti as enunciated in cured. This would also give medical - system of philosophy. The professionals an opportunity to prevent composition of both are the same, but their diseases rather than look for cures. The action and influence are on different systems opportunities that this field of enquiry has to that operate on man-the physiological offer are unlimited and exciting to say the (Tridoshas) and the psychological (Trigunas). least. But it needs a lot of research from Each has their own actions, methodology of various angles and domains, before it can be behaviour, and categorization, which is unique conclusively proved. Though people could be and one cannot replace the other, though all grouped broadly, each person will have their six of them act in tandem and one cannot own unique psycho-physical-spiritual system exist without the other. All six of them are of behavior that gives them their own special present in all beings at all times, only the and unique personality. This would also combinations and dominations are different explain how no two people have identical (Sharma, P., 1981, 2004; Murthy, K.R.S., fingerprints, skin tone and texture, hair and 2007). eye color, etc. The ultimate goal of modern Necessity for Personality classification in Psychology-to be able to predict human the Indian perspective behavior-is seen to be able to be met and On the one hand, "The ancient Indian fulfilled. wisdom provides a wide range of concepts In this day and age when the world and ideas that may be retrieved to develop a has become a global village, people from any number of psychological principles and laws socio-demographic location can be found of behavior" (Sinha, 2002, p. 446). While, on across the world, with a lot of cross mingling the other, "With the increasing realization that that stretch the barriers of place and time, many of the western psychological concepts caste, creed and race. In this scenario, the and methods lack relevance to different need is to develop a theory of personality that cultural systems, the need for developing transcends this problem of cultural and racial indigenous psychologies was recognized all bias and ethnicity to propound one that is over the world (Kim & Berry, 1973). In India, valid across the world. For this, the basic attempts have been made for almost a century requirement is that it should be universally to develop indigenous models and theories acceptable, be of an elemental nature, and from the rich source of knowledge viz., the be valid to people across all genres and , Upanisads, the Bhagavad -Gita and societies. To understand this, the first source other philosophical texts. In recent times of knowledge that comes to mind to tackle 8 Indian Social and Psychological Studies the problem at hand is that of the Indian Ayurveda has so much to offer, while, philosophical systems that have withstood the from the psychological domain there does not test of time to be applicable across millennia seem to be any study conducted to assess without losing their relevance and applicability these characteristics as delineated in the to people from many millennia to the present Ayurvedic texts. The field of psychology would day. The need is to develop a test or tool to be enriched by the information obtained from assess personality that would be applicable empirical research conducted in the areas of to people irrespective of countries and Tridosha and Triguna, their characteristics, cultures, and be able to give answers that blends and their typology and would lead to are universally valid, understandable and a better understanding of man and his relevant to each of them. behaviours. Manickam, (2005), suggests that "an Personality evolution from an Indian assessment tool that incorporates the Taittiriya Upanisadic concept of person, the perspective trigunas and the connectedness has to be The Ayurvedic concepts of Tridosha developed. The methodology to study the and Triguna are well delineated and appear concept could be a structured interview using to be a consolidation of the concepts that a prepared tool. ….The tool could be applied have been borrowed from the other schools to a general and clinical population, and of thought or rather Darsanas. Even so, there would help psychological researchers in India is no coherent consolidation of the different and abroad to explore other psychological aspects of personality from the various concepts of the Indian thought". sources of Indian philosophical systems. According to Murthy & Kumar (2007, Admittedly the Indian literary corpus is a vast P. 112), the Triguna is an important concept ocean-of systems, philosophies, schools of in Indian tradition which can help us to not thought, literary influences, artistic influences only understand human nature but also man's and what not. But the commonality in each relation with the cosmos as they underlie of them is there to be found. The material and mental manifestations. characteristics of man or the of Contemporary psychologists have not been great men as Varaha Mihira puts it in his Brhat able to understand the full significance of the Samhita, which is an extension of his Brhat trigunas and the available literature requires Jataka is one such example. In the same a lot more study as this concept is still not way, each of the different philosophies of clear. They are of the opinion that attempts India, be it the Vedas, the Upanisads, the to relate trigunas to behavior as understood , the Mahabharata, the Nirukta, from modern psychological view point is not the to name some, all have systematic and theory driven. Aspects of interpretations of the different characteristics human nature like emotions, attitudes, of how people are to be assessed and preferences, lifestyle, etc., which have been understood to be of different kinds. linked to trigunas in our scriptures are yet to be examined and clarified empirically. Hence, Psychology as a field, and human they are of the opinion that there is a need to understanding, which is the main focus of develop models on Indian concepts after a Psychology would be enriched as a thorough study of the literature in such a way consequence of studying the nature or that it serves the purpose of the modern psyche of man through this elemental method psychologists to categorize personality types of scientific and ancient tradition which is a and to do further research on Indian treasure trove of psychological concepts understanding of personality. which are waiting to be tapped. Vol. 4, No. 1, March 2011 9

Characteristics of the Pancha slimy; rasa, blood, muscle-fat, Kapha, Pitta, Mahabhutas urine, sweat etc. along with taste and According to Charaka, the attributes gustatory sense are apya (predominant in ap derived from Akasa are sound, the auditory mahabhuta); Pitta, heat, lustre along with organ, lightness, minuteness, distinction. vision and visual sense are agneya Touch, the tactile organ, roughness, (predominant in mahabhuta); respiration, impulsion, shaping of Dhatus and physical twinkling of eye, contraction and relaxation, activities are derived from . Those derived movement, propulsion and retention along from Agni are vision, the visual organ, light, with touch and tactile sense are vayaviya digestion and heat; those derived from Ap are (predominant in vayu mahabhuta); the vacant taste, the gustatory organ, coldness, space, big and small channels, along with softness, unction and moistening; those sound and auditory sense are antariksa derived from Prthivi are smell, olfactory organ, (predominant in akasa mahabhuta). heaviness, stability and mass. (Sharma, P., Whatever impels is the principal one (principle 1981, p. 430, 12). of consciousness) along with intellect and "In the person Prthivi, Ap, Tejas, mind. Thus enumeration of the body parts is Vayu, Akasa and are represented done grossly." (Sharma, P., 1981, p. 460, 16). by form, moisture, heat, vital breath, pores Properties of substances with (including vacant spaces) and inner self predominance of Akasa bhuta are sound, respectively. As is the magnificence of organ of sound (ear), all vacant places and Brahman in the universe so is that of inner action of separating things. Properties of self in the Person. In the universe the substances predominant in Vayu bhuta are greatness of Brahman is represented by touch sensation, organ of touch (skin), all Prajapati and in the Person the same of the kinds of actions, throbbing (movement) of all inner self is represented by the psyche. What the parts of the body and levity is in the universe is ego in the Person, (weightlessness). Properties of substances Aditya (the sun) receiving, Rudra agitation, predominant in Agni bhuta are sight (vision), Soma (the moon) cheerfulness, Vayu organ of sight (eyes), colour, feeling of heat, happiness, Aswins lustre, Marut enthusiasm, brilliance of complexion, digestion (of food Visvadeva all sense organs and their objects etc.) anger, quickness in action and bravery. darkness, ignorance, light knowledge; as Properties of substances predominant in Ap initial creation in case of the universe so bhuta are taste, organ of taste (tongue), all impregnation in the Person, krtayuga liquids (in the universe), heavyness, childhood, treta youth, dwapara old age, kali coldness, unctuousness and more of semen illness and end of creation death. Thus by (in men and animals). Properties of inference commonness of other unmentioned substances predominant in Prthvi bhuta are entities of the universe and the Person may smell, organ of smell (nose), all things having also be known." (Sharma, P., 1981, p. 441; 5). form (size and shape) and heaviness. Charaka explains the dominance of (Sharma, P., 1981; Sharma, P., 2004; and each of the Pancha Mahabhutas in the Murthy, K.R.S., 2007). human body and its identification as follows: Combination of the Pancha Mahabhutas "The body part which is particularly thick, to form the Tridoshas stable, massive, heavy, coarse and hard; and One of the basic tenets of all systems nails, bones, teeth, flesh, skin, faeces, hairs, of is that man is a beards and mustaches, skin hairs, tendons microcosm of the macrocosmic world that he etc. along with smell and olfactory sense are inhabits. This implies explicitly that whatever parthiva (predominant in prthivi mahabhuta). man is made up of, the world too is made up The liquid, mobile, dull, unctuous, soft and of those same things or elements, but with 10 Indian Social and Psychological Studies different combinations and degrees. Here, dominant; and the Kapha consists of by elements is meant the five mahabhutas- the Tamas and Sattva gunas with the Tamas that is Akasa, Vayu, Tejas, Ap and . guna being dominant. It can be represented (Sky or ether, , , and proto- as follows: elements respectively). The universe and man The Tridoshas are composed of all are made up of these five elements. In fact the Pancha Mahabhutas, but one or the other Ayurveda postulates that all living beings on is predominant, with the other four in lesser the earth including the non-living too are made dominance. There can never be a state when up of these same five elements in varying one or the other Pancha Mahabhuta is absent degrees, specific to each form, matter and totally. All five are essential to sustain life. species, and according to a predetermined ratio that cannot be changed. These five Vata Dosha is composed of Akasa (ether or elements combine with each other to form sky) and Vayu (air) Mahabhuta. the three humors of Vata, Pitta and Kapha, Pitta Dosha is composed of Tejas or Agni (also called as the Tridoshas in unison) which (fire) and Ap Mahabhuta. is the corner stone of Ayurvedic philosophy. Kapha Dosha is composed of Ap (water) and (Sharma, P., 1981; Sharma, P., 2004; and Prithvi (earth) Mahabhuta. Murthy, K.R.S., 2007). This can be inferred by a verse in the This pertains to the biological and the Susruta Samhita according to which the physiological aspect of man. The Akasa Akasa bhuta is predominant of Sattva guna, Mahabhuta was the first to evolve and has Vayu bhuta is predominant of rajo guna; Agni only itself in it. From this evolved the Vayu bhuta is predominant of Sattva and tamo guna, Mahabhuta which has itself and Akasa and Prthvi bhuta is predominant of tamo guna. Mahabhuta in it. This evolved into the Agni Mahabhuta with itself, Akasa and Vayu Out of the Pancha Mahabhutas, the Mahabhutas. This further evolved into the Ap first one has only one property and there is Mahabhuta which consists of itself along with addition of one more property in each of the Akasa, Vayu and Agni Mahabhutas. This in latter bhutas. Thus the former bhuta along turn evolved into the Prithvi Mahabhuta which with its property is associated with the latter has itself and the other four Mahabhutas. one. Coarseness, liquidity, mobility, hotness Hence Akasa Mahabhuta is the first to evolve and non-interruption are the specific and has only itself, while the Prithvi characters of Prthivi, Ap, Vayu, Agni and Akasa Mahabhuta is the heaviest which has all the respectively. (Sharma, P., 1981; Sharma, other Mahabhutas, with the other Mahabhutas P., 2004; Murthy, K.R.S., 2007; and Rao, N.H., containing the previous evolutes in them along 2003). with their own Mahabhutas. (Sharma, P., Delineation of Tridoshas-Vata, Pitta and 1981; Sharma, P., 2004; Murthy, K.R.S., Kapha 2007; and Rao, N.H., 2003). The human body (the physical entity) The Akasa and Vayu Mahabhuta is composed of three fundamental elements (MB) combine together to form the Vata or categories called , Dhatus and Dosha; Agni and Ap Mahabhuta combine Malas. (Sharma, P., 1981; Sharma, P., 2004; together to form the Pitta Dosha and the Ap and Murthy, K.R.S., 2007). and Prithvi Mahabhuta combine together to The doshas are three in number, the form the Kapha Dosha. Consequently, Vata dhatus are seven, and the malas are four. The Dosha consists of the Rajas and Sattva three doshas (Tridoshas) are Vata, Pitta and gunas, with the Rajas guna being dominant; Kapha. Their psychological correlates which Pitta Dosha consists of the Sattva, Rajas and play a role in the functioning and behavior of Tamas gunas with the Sattva guna being humans are the Trigunas-Sattva, Rajas and Vol. 4, No. 1, March 2011 11

Tamas. These psychological attributes are which in turn evolves into the organ of skin not restricted or confined to humans alone, and the sense of touch. The Rupa Tanmatra but are the constituents of all living beings evolves into the Agni Mahabhuta which in turn including the food we eat, and all other evolves into the organ of eye and the sense elements in the environment we live in, which of vision. The Rasa Tanmatra evolves into the are said to have a predominance of one or Ap Mahabhuta which further evolves into the the other characteristic guna/ Prakriti which organ of tongue and the sense of taste. The gives that matter its unique quality. "The Gandha Tanmatra evolves into the Prithvi concept of tridosha, the Ayurvedic theory of Mahabhuta which in turn evolves into the organ physiologic regulation involving the integrated of nose and the sense of smell. function of the three doshas-Vata, Pitta, and The evolution of the into the Kapha-is a cornerstone of Ayurveda, named respective Mahabhuta and the five organs in the first chapter of the earliest text, are as follows Charaka Samhita (Angot, 1993; Sharma, Akasa Mahabhuta = Sense of Hearing 1981-1986). Its connection to modern science, showing that the doshas constitute Vayu Mahabhuta = Sense of Touch systems of regulatory function, each with a Agni Mahabhuta = Sense of Vision particular area of responsibility (Hankey, 2001) Ap Mahabhuta = Sense of Taste and its present preliminary validation, are first steps to bringing the discipline wider Prithvi Mahabhuta = Sense of Smell acceptance within modern medicine." The divisions and characteristics of Vata, (Hankey, 2005b). Pitta and Kapha The Skanda Purana (Vol. 10, p. 464) Vata or Vayu is divided into five gives the following descriptions of the Pancha divisions based on the type of function it does Mahabhutas with their correlation to the in the body. They are Vyana which is in human body, geometrical shapes, charge of all kinds of movement of every part corresponding colours, and presiding deities: of the body; Udana which is responsible for sensory perception; Prana which is Akasa-cerebral aperture-resembles mirage responsible for filling the body with food; water-Lord Sadasiva Samana which is responsible for digestion of Vayu-middle of eye-brows-circular-resembles food and separating its essence and waste; collyrium-Isa Apana which is responsible for retaining the Tejas (Agni)-palate-triangular-resembles glow wastes for some time and eliminating them worm-Rudra later. Though these are some of the chief functions of Vayu and its major five divisions, Ap-neck-whiteness-Visnu there are many more. Prithvi-heart-rectangular/square-resembles Similarly, Pitta is also divided into five haritala (yellow orpiment)-Brahma divisions based on the type of functions. They Evolution of the Tanmatras into the are Ranjaka which imparts red colour to the Mahabhutas and the sense organs Rasa dhatu; Pacaka which aids in digestion Susruta defines Tanmatra as "that of food; Sadhaka which is responsible for the having its own size/not having any one similar production of ojas and retaining the essence to it in size, or in other words very very of tissue in the heart; Alocaka which is minute." (Susruta Samhita, chap. 1). The responsible for helping vision and also Sabda Tanmatra evolves into the Akasa intelligence; production of body temperature Mahabhuta which evolves into the organ of is the function of Bhrajaka. Likewise, though ear and the sense of hearing. The Sparsa these are some of the chief functions of Pitta Tanmatra evolves into the Vayu Mahabhuta and its major divisions, there are many more. 12 Indian Social and Psychological Studies

In the same manner, Kapha too is are very intelligent, clever, defeat others in comprised of five divisions, which help it in talk, brilliant, undefeatable in assemblies; see maintaining the body and its various functions. gold, flowers of palasa, karnikara (which are They are as follows: Slesaka which is red in colour) fire, lightning and meteors in responsible in keeping the body joints tight, dreams; does not submit himself from fear firm and strong; Kledaka which moistens the (faces it courageously), is not soft towards food; Bodhaka which gives us the perception the surrendered, desirous of consoling and of taste and heals the body; Tarpaka fills the granting gifts (charity) to those who are sense organs and head; and Avalambaka obedient and loyal; always has troubles maintains strength and stability. Like the Vata (diseases) like ulceration etc in the mouth; and Pitta divisions, these are the chief such a person is of Pitta Prakriti. Persons of functions of Kapha and its major divisions of Pitta Prakriti imitate in their activities, animals which there are many more. (Sharma, P., such as snake, owl, gandharva, yaksa, cat, 1981; Sharma, P., 2004; and Murthy, K.R.S., monkey, tiger, bear, and mongoose. 2007). People of Kapha dominant Charaka and Susruta (Sharma, P., constitution (Sharma, P., 1981, p. 72) 1981, p. 71) also give the characteristics of possess colour (of the skin) of any one of people with dominant Vata, Pitta and Kapha durva (green grass), indivara (white lily) Prakritis . Persons of Vata dominant nistrimsa (durva grass), moist aristaka (round constitution are more awake (sleeps less), soap-nut), or sarakanda (stem of sara grass); hates cold; is ugly, prone to thieving, jealous, is beautiful to look at; likes sweet things, is uncultured; has aptitude in music (and such grateful, courageous, capable of withstanding other arts), his hands and feet are cracked hardship and not sensuous; is strong, slow (fissured); mustaches, nails and hairs are in understanding, harbours enmity for long scanty and rough; he is cruel, grinds his teeth time; has white eyes, hairs which are curly (in sleep). Lacks courage; is unsteady in and blue like the bee; he is rich, has full (loud) friendship, ungrateful, thin (emaciated) in body, voice like thunder, cymbal and lion's roar; sees has prominence of veins (all over the body); reservoir of water (ponds, lakes, rivers) having is very talkative, quick in walk, wanders too lotus, swans and cakravaka, bird (ruddy much, unsteady in mind, dreams of moving sheldrake) and pleasing to the mind in dream; in the sky, has disorganized mind and his eyes are reddish at their ends (angles); unsteady vision (sight); poor in accumulation body has well demarcated parts, greasy of (collection of) gems, wealth and friends; complexion, predominant in Sattva guna speaks less that too irrelevantly; such a (virtuous and benevolent behaviour); is capable person is of Vata Prakriti. Persons of Vata of withstanding hardship, honours his Prakriti are described as imitating goat, goyal preceptors, steadfast in scriptures and ox, rabbit, rat, camel, dog, vulture, crow, intelligence, stable in respect of friends and donkey etc (in their physical and mental wealth; grants gifts in plenty after considering behaviour). the receiver; speaks with well selected words People of Pitta dominant and sentences and always upholds the status constitution, sweat a lot, emit bad smell; body of the preceptors-these are the features of parts are yellowish and flabby (loose), nails, person of Kapha Prakriti. Persons of Kapha eyes, palate, tongue, lips, palms and soles Prakriti imitate (in their activities) Brahma, are coppery in colour; is ugly, has wrinkles of Rudra, Indra and , animals such as the skin, grey hairs and baldness; eats great lion, horse, elephant, cow, bull, red eagle and amount of food; hates hot things, becomes swan. angry quickly and gets relieved of it quickly; "Finding the presence of features of has moderate strength and span of life. They combination of either two or three doshas, in Vol. 4, No. 1, March 2011 13 any person should understood as being of in maintaining health: It provides a guide to samsarga Prakriti (mixed constitution). These lifestyle and ways of healthy living features of constitutions of men, will neither appropriately individualized for each increase, change otherwise, nor decrease person………..Early, pre-pathologic stages of naturally (of their own accord); they do so, the development of illness depend on the only in a dying person. Just as insects born pressure on the functioning of the doshas. in poison are not killed by that poison, Do they have the ability to cope with similarly the constitutions will not be able to challenges presented? Simple knowledge of harm the person." (Susruta Samhita, Sharma, how they function, and what their state is at P., 2004, pg. 72-73). Features of different any time, can prevent disease, and help constitutions are innate and born along with restore health more quickly." (Hankey, the person (congenital); though some of these 2005a). are abnormal and troublesome to some The play of the five proto elements extent, yet they are not going to cause severe or the Pancha Mahabhutas is not restricted distress; great variations do happen prior to to the physical body only. It finds expression death and such change then, are considered in the mind too, which also is purported to be as fatal signs. made up of the five elements. Frawley (1998b) Susruta (Sharma, P., 2004, p. 73) is in his book Ayurveda and the Mind is of the of the opinion that Prakriti (constitutions) opinion that the mind transcends all the five arises from bhutas; one each from Vata, Agni/ gross elements, because, he says, that Pitta, Apa/Slesma, and the fourth from Prithvi through the mind we can perceive all the characterized with strong and big body elements and their inter-relationships. He (physique) and capacity of withstanding further says, "We can observe, imagine and troubles and fifth from Akasa with features contemplate all the forms of earth, water, fire, such as cleanliness and long life. air and ether. Yet the elements do provide a Proper balance between these three key to how the mind works. Though the doshas is essential for good health. In a elements in the mind are more subtle than balanced state the doshas sustain the body those in the body, they retain the same basic by endowing good mental and physical health attributes and actions. We can understand to the individual. When they are in imbalance, the mental elements through the analogy of it leads to a dominance of one or more doshas the physical." (in combination), which is the cause of many Frawley (1998b) postulates that the ailments and illnesses. The whole aim of mind is made up of three layers-the Inner, Ayurveda is to restore proper balance the Intermediate and the Outer, which between the doshas in the body, thereby corresponds to Vata, Pitta and Kapha (or air, restoring health, which leads to a sound fire and water) model of the composition of mind too. the body, thus taking this energy to a deeper "The ancient texts name many other level. He is of the opinion that the Inner Mind properties of the doshas. For example, all or Deeper Consciousness corresponds to the human beings can be classified according to Air element; Intermediate Mind or Intelligence the dominance of one or more doshas in their to Fire and Outer Mind or Sensation-Emotion physiology, or their Prakriti (literally, "nature"). (awareness of mind) to water. Further, he The classification gives a good indication of states that the Self is made of two levels, the physiologic strengths and weaknesses, Outer Self and the Inner Self. The Outer Self mental tendencies, and susceptibility to (or ego), he says corresponds to Earth and illnesses of different kinds. According to the Inner Self (or Soul) corresponds to Ether. Ayurveda, the Prakriti, including its distortion Thus all the five elements or Pancha by life history, is of fundamental importance Mahabhutas have their representation in the 14 Indian Social and Psychological Studies mind and its functioning other than in the body When we talk about imbalance of (gross level) too. When this is the case, as doshas, we say that a person is Vata, Pitta postulated, believed and acted upon by the or Kapha dominated. This does not mean an various theories of Ayurveda, it is easy to see absence of the other two doshas, but that how elemental the Pancha Mahabhutas are the other two doshas are suppressed to the functioning of both the mind and the compared to the dominant dosha. This also physical body. This in itself is enough to does not mean that a person who is either of indicate the inter-dependence and the inter- the dosha dominated is not in good health. relatedness of the mind and the body to each That particular dominant dosha is his natural other. Any effect or imbalance in one will state of being or Prakriti. It is not ill health. naturally affect an imbalance on the other. One cannot be diagnosed (in the case of any "Prakriti is specific for each illness) with the exclusion of the other and individual. It is said to be determined at the one cannot be treated without taking into time of conception (in modern terms, by the consideration the symptoms and treatment recombination of zygotic DNA from sperm and that has to be accorded to the other. ovum) and remains unaltered over the individual's lifetime. Prakriti specific treatment, Charaka Samhita expresses this including prescription of medications, diet, idea in verses 46-47 as follows: "Mind, Soul and lifestyle, is a distinctive feature of and the Body-these three constitute a tripod, Ayurveda. We hypothesize that Prakriti has upon the meaningful combination of which the world is sustained. They constitute the a genetic connotation that could provide a tool substratum for everything, which is endowed for classifying the human population based with life. This (combination of the above three) on broad phenotype clusters." (Patwardhan, is Purusa who is sentient and who is the et al., 2005). subject matter for this science. It is for this, Tridoshas and their blends that Ayurveda has been brought to light." Each dosha gives certain Verse 1-55 also states: "The body and the characteristic qualities to the person, based mind are the abodes of diseases as well as on which an individual can be classified as health. Proper body-mind interaction is the belonging to that particular dosha type. cause for happiness." Charaka and Susruta recognize seven types Hankey, (Establishing the scientific or categories into which people can be validity of Tridosha, personal communication, classified, depending on the dominance of the March 7, 2008), is also of the opinion that doshas in their body. They are said to belong "the functions of Vata, Pitta and Kapha are to a particular Prakriti or Constitution, as fundamental is confirmed by the fact that each follows: represents and independent definition of 'life' 1. People with dominant Vata (constitution used in modern biology." He reinstates this or) Prakriti. statement by delineating the functions of the Tridoshas with the knowledge obtained by 2. People with dominant Pitta Prakriti. modern science, and more specifically the 3. People with dominant Kapha Prakriti. area of biological, cellular, chemical sciences 4. People with dominant Vata-Pitta Prakriti. as we know them today. He is of the opinion that, "…..These three, (homeostasis, the 5. People with dominant Vata-Kapha ongoing production of 'negative entropy', and Prakriti. inheritable structure,) (the modern biological 6. People with dominant Pitta-Kapha equivalents of Vata, Pitta and Kapha) have Prakriti. all been used as definitions of life. Comprising all three makes Tridosha the most powerful 7. People with balanced doshas or with definition of life ever formulated!" Vata-Pitta-Kapha Prakriti. Vol. 4, No. 1, March 2011 15

This is accepted by all the different dominance of one or the other Pancha schools of Ayurveda-Charaka, Susruta, Mahabhutas that they are made up of. "This, Vagbhata, etc., to name a few. (Sharma, P., trigunatmaka description of the constitution 1981; Sharma, P., 2004; Murthy, K.R.S., of Panchabhutas, is the most applied aspect 2007; Krishnan, B., 2002; Johari, 2003; and of philosophical concept of gunas in the field Svoboda, 2005). of science and medicine." (Gupta, S.P., 2000). This is invaluable to us in deducing Delineation of the Trigunas-Sattva, Rajas the behaviour exhibited by individuals and Tamas depending on the dominance of one or the Prakriti is composed of three gunas, other dosha or guna that is constitutionally Sattva (white, knowledge, happiness, pra), present in the person from conception-which Rajas (red, activity, pain, kr) and Tamas (dark, is referred to as the particular Prakriti-guna resistance or inertia, confusion, ti). Thus it combination that a person exhibits. This is endowed with all the necessary and Prakriti-guna combination is unique to every sufficient powers of production, preservation individual and is not changeable during the and dissolution of the phenomenal world. course of their lifetime. (Gupta, S. P., 2000, Mainly, it is the material cause of multiplicity. pg. 299). (Rao, S.K.R., 1987, p. 161). The characteristics of Sattva, Rajas and The three gunas-Sattva, Rajas and Tamas Tamas also promote different kinds of According to Susruta, Sattvic temperament based on the dominance of one people, who have a predominance of Sattva or the other gunas. The temperament of a guna, have qualities such as: non-violence, person can be discerned based on the "mode desire of sharing goods with others, of worship, the type of food consumed and forgiveness, truthfulness, right conduct, belief other activities of everyday life." (Krishnan, in gods, scriptures etc. good amount of B., 2002). knowledge, intelligence, ingenuity, memory, Susruta clearly describes the five courage, steadfastness and tendency of doing Mahabhutas as being constituted by the benevolent acts without any expectation in Trigunas. According to him, (S.S. III. 1.20.) return. (Sharma, P., 2004). Akasa is predominant with Sattva, Vayu with Rajasic people, who have a Rajas, Agni with Sattva-Rajas, Ap (Jala- predominance of Rajo guna have qualities water) with Sattva-Tamas, and Prithvi with such as: more of grief, habit of wandering, Tamas. Inferentially, since both Charaka and cowardice, pride, harsh speech, cruelty, Susruta clearly state that Vata Dosha is a crookedness, selfishness, self-boasting, combination of Akasa and Vayu, Pitta Dosha seeking only pleasure, lust (sexual acts) and of Agni and Ap and Kapha Dosha of Ap and anger. Prithvi, we can deduce the Gunas that are predominant in each of them. Hence, Vata And, Tamasic people, who have a Dosha is a combination of Sattva and Rajas predominance of Tamo guna, have qualities Gunas but is referred to as being such as remorse-less-ness, no belief in gods, predominantly Rajasic-as Rajas guna scriptures etc., tendency of indulging in sinful overtakes or is stronger than the Sattva guna. acts, restraining the intellect, ignorance (lack Pitta Dosha is said to be more Sattvic in of knowledge), bad (cruel) mentality, not nature, though it has an element of Rajas and inclined to do any activity (due to lack of Tamas in it. Kapha Dosha is said to be more interest and enthusiasm) and tendency to Tamasic in nature though it has an element sleep always. of Sattva in it (but no Rajas). Hence we Krishnan, (2002) says that Varaha understand the Doshas in respect of the Mihira, an eminent scholar, using the "guna" Gunas exhibited by them due to the relative theory, presents a seven-fold classification of 16 Indian Social and Psychological Studies persons. They are Sattvic, Rajasic, Tamasic, 4. People with dominant Sattva-Rajas Guna Sattvic-Rajasic, Sattvic-Tamasic, Rajasic- combination. Tamasic, and Sattvic-Rajasic-Tamasic. 5. People with dominant Sattva-Tamas Quite evidently the mixed types are Guna combination. recognized too, other than the basic three types of gunas. 6. People with dominant Rajas-Tamas Guna combination. In the Indian Psychological literature, Guna theory is already empirically tested and 7. People with balanced gunas or with accepted. (Murthy and Kumar, 2007). Sattva-Rajas-Tamas Guna combination.

"Mental disposition (Sattva) is (Charaka and Susruta Samhitas, Vagbhata's basically three-fold: pure (suddha), violent Ashtanga Hrdaya and Johari (2003), Svoboda (Rajasa), and dull (Tamasa), depending on (2005) and many other books and classical the prevalence of each of the three gunas. texts have emulated references to these seven The first is largely free from defects (specially types of doshas and gunas). abnormalities with respect to speech, thought The different types of Sattva, Rajas and and bodily behaviour), while the other two are Tamas defective or abnormal. The distinction is Besides the basic seven types of between the disease-free (the first type) and Prakriti (Vata, Pitta and Kapha and their the disease-prone types (the other two types). blends) Ayurveda recognizes 16 types of Among the disease prone types, one is domi- personalities based on the classical guna nated by excessive activity prompted by theory. Both Charaka and Susruta Samhitas anger, and other emotions, while the other is have a description of these types. According dominated by inactivity due to delusions and to them there are seven types of Sattva, six confusion. Each of these has varieties of Rajas and three of Tamas, totaling sixteen depending upon physical characteristics and types of personalities under which all people psychological tendencies. It is recognized can be grouped. (Sharma, P., 1981; Sharma, that the mind and the body are P., 2004; and Murthy, K.R.S., 2007). interdependent, and that there is an impact of the mind on the body and of the body on The seven types of Sattva are: the mind. There is also a hierarchical notion Brahma Sattva, Mahendra Sattva, Varuna in describing the pure type as the best Sattva, Kubera Sattva, Gandharva Sattva, (sreshtha), the violent type as middling Yama Sattva and Rishi Sattva. (madhya) and the dull type as the worst The six types of Rajas Sattva are (adhama). (Rao, S.K.R., 1987, p. 161). Asura Sattva, Rakshasa Sattva, Paisaca The Trigunas and their blends Sattva, Sarpa Sattva, Praita Sattva and Each guna gives certain Sakuna Sattva. characteristic qualities to the person, based The three types of Tamas Sattva are on which an individual can be classified as Pasava Sattva, Matsya Sattva and belonging to that particular guna type. Vanaspatya Sattva. Charaka and Susruta recognize seven types or categories into which people can be A brief description of the classified, depending on the dominance of the characteristics of people belonging to the gunas in their body. They are said to belong different types of Sattvic, Rajasic and Tamasic to a particular guna combination, as follows: gunas are as follows (Susruta Samhita, p. 1. People with dominant Sattva Guna. 74, 75). (While Charaka uses the word Sattva to indicate the state of the mind, Susruta uses 2. People with dominant Rajas Guna. the word Kaya for the same. Both mean the 3. People with dominant Tamas Guna. same and either one can be used). Vol. 4, No. 1, March 2011 17

Types of Sattva and their characteristics fond of adventures, desirous of women and Brahma Sattva or Brahma Kaya- lack of shyness ( a demon like temperament). Cleanliness, belief in god, scriptures etc, Sarpa Sattva-One who is sharp practice of studying Vedas, worshipping (quick in actions), gets tired quickly, is fearful, preceptors and guests, performing fire angry, deceiving, unsteady, desirous of sacrifices. recreation and other pastimes (snake like Rsi (Arsha ) Sattva -Indulgence temperament). constantly in meditation, vows, celibacy, fire Praita Sattva-One who does not sacrifice and study of scriptures; endowed share anything with others, lazy, always grief with general and special knowledge. stricken, jealous, sensuous, and not giving Mahendra (Aindra or Indra) Sattva- anything to others (devil/ghost like mentality). Glory, courage, commanding, having Sakuna Sattva-One who indulges in knowledge of sciences and always sexual activities (copulation) greatly, who protecting/supporting servants. consumes food without break, is impatient, Yama Sattva-performing actions at and not remaining at one place (constantly the proper time and with strong determination; roaming around, with a bird like not getting afraid (of anything), having good temperament). (Sharma, P., 1981; Sharma, memory, cleanliness, devoid of passion, P., 2004; and Murthy, K.R.S., 2007). delusion, infatuation (pride) and hatred. Types of Tamas and their characteristics Varuna Sattva-Desire for cold, Pasava Sattva-One who has bad forbearance, brown colour of the body, eyes, thinking, slow in all activities, dreams every and hair, speaking affectionately. day as indulging in copulation, and denying everything (with an animal like mentality). Kubera (Kaubera) Sattva-Adopting the middle path in all activities, capacity to Matsya Sattva-One who is unsteady, withstand difficulties, parting with wealth and idiotic, fearfulness, desire for water, fighting not accumulating it, capacity to produce with one another (with a fish like constitution). many children. Vanaspatya Sattva-One who has a Gandharva Sattva-Fondness towards desire of remaining at one place always, perfumes and garlands; desirous of dance, engaged in food only always and devoid of playing musical instruments and going for actions of truthfulness, righteousness, lust picnics. (Sharma, P., 1981; Sharma, P., 2004; and wealth (with a vegetative constitution). and Murthy, K.R.S., 2007). This seven-fold classification of Types of Rajas and their characteristics people with respect to the gunas is similar to Asura Sattva-Persons who is the seven-fold classification of people with wealthy, terrifying, courageous angry, jealous, respect to the dosha Prakriti. In fact it is who partake food alone and who fills his belly identical in as much as one is concerned with with large quantity of food (gluttonous, with a the body constitution (Doshas = physical = demon like temperament). Vata, Pitta and Kapha Prakriti) while the other is concerned with the mental or psychological Raksasa Sattva-Understanding characteristics exhibited by people with things alone (without the help of others these doshas. (Gunas = psychological= explaining), is terrifying, jealous, violating the Sattva, Rajas and Tamas gunas). Taking stipulated norm and flattering himself greatly these two striking classifications one-step (a demon like temperament). further, it would not be wrong to say that Paisaca Sattva-Consuming foods the physical constitution leads to the which have been discarded by others, cruelty, corresponding psychological attributes in a person or vice 18 Indian Social and Psychological Studies versa as both are inter dependant. Indian Date, V.H. 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