The Indian perspective of personality deals with the tri-dimensional classification of Gunas (Sattva, Rajas, and Tamas) entailing physical, mental, and spiritual elements of personality. The present study aims to examine the relationship between Gunas and well-being indicators such as psychological capital, personality, life satisfaction, and subjective happiness. The study was conducted on two samples. Vedic Personality Inventory ^[1] and Mental Health Continuum-Short Form ^[2] were administered to both samples. The first sample consisted of 80 Indian professionals (males = 51 and females = 29) with mean age = 28.8 years (SD = 7.19) who were administered Psychological Capital Questionnaire ^[3] and Big-Five Personality Inventory ^[4] and the second sample consisted of 110 students (males = 82 and females = 28) with mean age = 21 years (SD = 2.72) who were administered Satisfaction with Life Scale ^[5] and Subjective Happiness Scale. ^[6] Across both studies, Sattva was found to be positively correlated with well-being. Rajas and Tamas were negatively correlated with well-being. Higher levels of Sattva and well-being were reported in the older age-group. Males scored higher on Rajas while no gender differences were found in well-being.

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Context: Impulsivity is a fundamental component, consistently associated with understanding and diagnosis of various neurologic and neuropsychiatric disorders. Aims: The aim of this study is to examine the relationship between self-reported dispositional mindfulness and impulsivity in a sample of college students. Settings and Design: This is a correlational study using a sample of 370 undergraduate students (226 females and 144 males) from three colleges, in Kerala, India. Participants age ranged from 18 to 26 years with a mean age of 19.47 years (standard deviation = 1.46). Subjects and Methods: Participants were given questionnaire packets including demographic details, mindful attention awareness scale, Barratt Impulsiveness Scale version 11 (BIS-11) and General Health Questionnaire-12. Statistical Analysis Used: Pearson correlations were used to examine the association between mindfulness and Impulsivity. Partial correlations were examined between impulsivity and mindfulness measures while controlling for psychological distress. Results: Dispositional mindfulness was negatively correlated with psychological distress (r = −0.40, P < 0.01) and BIS-11 scores (BIS total: r = 0.50; attentional: r = 0.44; motor: r = −0.23 non-planning: r = 0.25, P < 0.01). Relationship remained significant between mindfulness and impulsivity while after controlling for psychological distress. Conclusions: Dispositional mindfulness related to the ability to refrain from impulsive behavior in the presence of psychological distress

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The literal meaning of Kriya is cleansing. Kriyas are categorized into six and every one of them has a particular role to play as far as their cleansing action is concerned. The practice of Kriya is quoted with its subclassification in Hatha Yoga pradipika and Gheranda samhita. However, in this theoretical scientific article, all varieties of Kriyas described in Hatha Yoga have been explained with its physiological effects. Evidence-based findings are limited using Kriyas as the interventions; therefore, author has made an attempt to put the observed finding and unpublished observations following the practice of each Kriya technique.

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Just as DNA is for life so also it is for liberation. Vedic Astrology (Vedānga) states that Moon (manokāraka) significator of mind, Jupiter (Gnānakāraka) significator of wisdom, and Saturn (Vairāgyakāraka) significator of renunciation, mostly in conjunction in natal chart, play a significant role in a native obtaining liberation of soul from bondage. It is found that the cosmic counterparts of the DNA molecules in the supercoiling of DNA and Junk DNA are plausibly responsible for a native to obtain liberation from the death-birth cycle. This has been discussed in this paper with case studies of two enlightened souls.

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Background: We found quantifiable effects of mobile phone-induced radio-frequency electromagnetic field (RF-EMF) on subtle energy levels of teenagers through gas discharge visualization technique in a previous randomized controlled study. The present study assesses potential protective value of simple and well-known Yoga technique of Nadishuddhi pranayama on RF-EMF-induced changes on subtle energy levels of teenagers. Materials and Methods: We enrolled thirty healthy right-handed healthy teenagers (15 males and 15 females) in the age range of 16.30 ± 2.26 years from educational institutes in Bengaluru. Each participant was assigned to four randomly allocated conditions on separate days: (1) (mobile phone in “ON” mode at right ear [MPON]), (2) (mobile phone in “OFF” mode [MPOF]), (3) (MPON mode with Nadishuddhi Pranayama), and (4) (MPOF mode with Nadishuddhi Pranayama). Subtle energy levels of various organs of the participants were measured using gas discharge visualization camera Pro device, in single-blind condition, at two points of time: (1) baseline and (2) after 15 min of MPON/MPOF/MPON with Nadishuddhi/MPOF with Nadishuddhi exposure, respectively. Repeated measures ANOVA with Bonferroni adjustment was applied to perform the data analysis using SPSS version 10.0. Results: After MPON condition, the following subtle energy variables showed reduction in energy levels as compared to MPOF: (1) integral area, (2) cerebral zone cortex, (3) liver, 4) spleen, (5) right kidney, (6) pancreas, (7) thyroid, and (6) jejunum. Adding simultaneous practice of Nadishuddhi to MPON condition did not enhance subtle energy in any of the organs. Conclusion: The subtle energy-reducing effects of MPON condition on various organs, as compared to sham, were consistent with our previous study. Simultaneous practice of Nadishuddhi pranayama for 15 min, during RF-EMF exposure, did not resist reduction of subtle energy levels. Other yoga-based techniques such as meditations may be explored in future studies.

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Background: Anxiety can cause problems in examination performance, particularly mathematics. This study aimed to compare two methods of reducing math anxiety in 8^th–10^th standards, Yoga pranayama and Vedic mathematics (VM). We report a randomized controlled trial comparing effects of these on working memory, math anxiety, and cognitive flexibility. Subjects and Methods: Forty higher secondary students, resident at Sri Sai Angels School Chikkamagaluru were randomly assigned to Yogic Breathing, VM, and Jogging (JG) groups with 14, 13, and 13 children, respectively. Intervention: Children in Yoga breathing (YB) and VM groups attended 7-days' workshop on Pranayama and VM, respectively. Others went JG every day. Assessments: Mathematics Anxiety Rating Scale-Revised, STROOP test, Children's Cognitive Assessment Questionnaire, and digit span test were administered pre and post the intervention. Analysis: SPSS-17 was used for nonparametric pre-post comparison tests (Wilcoxon) and group comparisons tests (Mann–Whitney). Results: Math anxiety decreased most in VM (−11.77 ± 10.47; P < 0.01). Others: YB (−4.08 ± 4.99; P < 0.05); JG, (−3.75 ± 16.94). Changes in cognitive flexibility and reaction to cognitive stress were VM (++9.77 ± 5; P < 0.001); YB (+5.38 ± 5.38; P < 0.01) and JG (+8.58 ± 9.91; P < 0.05). Self-defeating cognition scores decreased in YB (−1.77 ± 1.83; P < 0.01) and VM (−1.38 ± 3.2), but not JG (+0.67 ± 1.44). Digit span scores were similar in all groups. Conclusion: VM and YB showed small improvement in cognitive skills and decrease in math anxiety compared to JG. The study suggests that a 7-day VM workshop can decrease math anxiety, which might help enhance cognitive skills. Calming effects of pranayama practices are the probable cause for YB group improvements.

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The words such as jnana, vijnana and prajnana have wide and multifarious meanings in the Hindu thoughts and especially in the Vedanta philosophy. They just does not mean any kind of knowledge but a systematic methodology and encompass a plethora of disciplines, be it in the realms of art, science or philosophy. The aim and purpose of such knowledge are to help the individual in attaining happiness and welfare in this world leading to salvation. The goals of every Hindu, nay, any seeker revolves around the proper understanding and perceiving the above concepts and implementing them personally for a meaningful and purposeful living in this world and the world hereafter. This paper examines the etymology of the words jnana, vijnana and prajnana, their connotations and denotations from the domains of grammar and Vedanta philosophy. Jnana stands for knowledge, vijnana for the systematic study of a branch of learning, science, intellectual awareness and consciousness. Prajnana stands for profound knowledge, wisdom, ultimate reality or Brahman. These words are inter-related and connote a higher meaning in the realm of spiritualism. This paper also attempts to compare these concepts from the standpoint of modern scientific methodology and consciousness debates.

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Background: There is a great deal of overlap between the symptoms of schizophrenia and the nature of yogic experiences described in various societies and religions. Aim: This study aims to separate the symptoms of psychotic disorders from the experiences described by various yogic systems. Materials and Methods: A review of various scriptures like Shrimad Bhagvad Gita, Vedas, and other spiritual literature was done and was compared with the various scientific studies regarding yogic experiences. Results: The result shows that, there exist the abnormal behaviors, which need to be controlled by taking help from psychiatry, but there are also the genuine yogic experiences, that are often confused with the symptoms of a psychotic disorder like schizophrenia. Conclusions: The science of psychiatry is playing an important role in classifying the behavioral patterns and thus helping us to control the abnormal behavior patterns. Still, we cannot deny the fact that, the budding science in a developmental stage is unable to unravel the complete mysteries of human mind and because of that; some genuine yogic experiences are often confused with psychotic disorders.

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In the East triguna is considered an important personality concept. Compared to western models of personality, triguna is less popular globally. Even in the East, research on triguna is scarce. Interest in the area peaked in the 1970s when theoretical works led to the development of several questionnaires. However, practical use of these tools failed to take off. Triguna research remains sporadic, strongly suggesting a lack of channelized work. The new tools, which were developed are also not much used. Apart from psychology, in recent times, management research has taken to investigating triguna and other related constructs like karma yoga. Considering the current situation of triguna research, if guidelines were drawn up, researchers would have a direction to guide their studies, at least for coming few years and be able to contribute incrementally to the field. This paper is presented in light of these considerations. We discuss the concept of triguna, characteristics of a successful personality theory and challenges in triguna research, in light of which we propose a set of eight guidelines to assist future research in the field. In addition, we discuss some of the new tools emerging from mainstream psychology, which may also be used in triguna research. Hopefully, we may look forward to some major landmarks of evidences for the triguna construct, over the coming period of time.

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The role of women in orienting life and family were elucidated in Rig Vedic age. They enjoyed independence and self-reliance. Besides their domestic role, they had every access to education with tremendous potential to realize the highest truths. Many of them were seers who had an intellectual and spiritual depth. Women played an important role in maintaining the economic status of the family with the occupation of spinning, weaving, and needlework. Widow's remarriage was permitted in Rig Vedic society as evidenced in the funeral hymn in the Rig Veda. Caste system in the society did not seem to be strict. During this time inter-caste marriages took place in society. Women learned several disciplines that included vocal and instrumental music and dance. Women were also allowed to learn martial pursuits. Respect and value of the women in the Vedic society not merely as household mistress but also as individuals with great potential to contribute to human society were revealed.

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Sukshma sareera is subtle and cannot be seen to our naked eyes. The structure of Pranamya (astral sheath) Manomaya kosha (mental sheath) and Vijnanamaya Kosha (wisdom) constitute Sukshma sareera. It is functional and can be understood as survival and feeling of pleasure and pain, hibernation, running away from danger, anticipating before the occurrence of an accident, bodily resistance against harsh environment, etc. In this theoretical article, we shall be discussing the structure and function of Pranamaya kosha which is a key structure of our Sukshma sareera.

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