Indian Psychology

vs.
Psychology in India
Matthijs Cornelissen teaches Integral Psychology at the Sri Aurobindo
International Centre of Education in Pondicherry, and he is the
director of the Indian Psychology Institute.
He is a Dutch physician who settled in India in 1976. Presently, he is
involved in a variety of projects concerned with the development of a new
approach to psychology based on the Indian tradition.
To this end, he found the Sri Aurobindo Centre for Consciousness Studies in
2001, and the Indian Psychology Institute in 2006.
He organized several conferences, seminars and workshops on Indian
psychology, and edited three books on the same subject, Consciousness
and Its Transformation (2001), Indian Psychology, Consciousness and Yoga
(2004), and Foundations of Indian Psychology (in 2 volumes) (2010).
Source: http://www.ipi.org.in/homepages/homepage-matthijs.php
What is Indian Psychology?
 Indian psychology is an approach to psychology based on the
Indian ethos, the characteristic spirit of the Indian civilization.
One could also say that it is a psychology rooted in the
consciousness-based Indian worldview, yoga and a life-affirming
spirituality.
 As such, it is thus not a psychology specifically or exclusively
suitable for people living in the Indian sub-continent or of Indian
origin: We feel that the Indian tradition can make valuable
contributions to the psychological understanding of all human
beings, irrespective of their descent or cultural background.
 Yoga is nothing but practical psychology- Sri Aurobindo
Source: http://www.ipi.org.in/second/whatisip.php
 The major part of ancient Indian scriptures (Hindu, Buddhist and Jain)
.

emphasise self-realization, samadhi or nirvana.

 After 1960 Humanistic Psychology emerged and Psychologists became
interested in paranormal dimensions of growth. Maslow's theory of self-
actualization and transcendental self-actualization established the link
to the major part of ancient Indian theories and methods and almost the
whole of ancient Indian writings became psychologically relevant.
Books have come on the psychological relevance of Gita. Maslow's
theory of Meta-motivation is very similar to the concept of Nishkama
karma outlined in the Gita.
Psychology of Consciousness, Parapsychology, Psychology of
Religion and Transpersonal Psychology borrow extensively from
Indian writings.
Buddhist Psychology, Yoga Psychology, Jain Psychology, etc. are
frequently found in modern psychological literature now. Many
book lists in Psychology now include books on Yoga, Buddhism
and Zen.
There seems to be a paradigm shift in Western Psychology, a
shift from the notion of mental disease and healing to personal
growth, the reference point shifting from the statistical average
or "normal" to the ideal or upper limits of man's potentiality.----PP
Psychology in India
Historical Background of Psychology in India
Indian Psychologists Area of research Training
Prof. N. N. Sengupta, Head, depth perception, psychophysics, and At Harvard University with Hugo
Department of Psychology attention Munsterberg, a student of
Calcutta University (1916) William Wundt.
Prof. G. S. Bose (medical doctorPsychoanalysis: concept of repression; Sigmund Freud
and a psychiatrist) Indian Psychoanalytic Society (1922)
(affiliated with the International
Psychoanalytic Society)
Applied Psychology Wing in 1938 Jung, Meyers, and Spearman were invited to the Silver Jubilee Session
of the Indian Science Congress
Prof. M.V. Gopalswami who - Indian adaptations of Western trained at London University
headed the Department at intelligence tests and applied with Spearman in the mental
Mysore (Prior to India's psychological principles in the field of testing tradition
Independence) education
Prof. H.P. Maiti Department at orientation was psychoanalytic and G. S. Bose
Patna (Prior to India's clinical
Independence)
Relevance of IP
 Psychology in India has remained dissociated from its own vast storehouse of
knowledge inherent in the Indian philosophical texts.
 K.G. Agrawal (1973) called psychology in India as that of “adoptology”.
 D. Sinha (1965) gave a call for integration of modern psychology with Indian thought. A
large number of publications have come out during this period critically reviewing the
state of psychology in India.
 D. Sinha’s writings (1967, 1981, 1986, 1997, and 1998)
 Misra (1990) pointed out that rural and urban India constitute two largely
independent subsystems that require separate tools for data collection and
separate parameters for analysis and understanding. One can't understand the
rural population by applying the principles and parameters derived from the
urban samples.
 Indigenous-(स्वदे शी) Psychologies .
Recent importance of the Field
 1. Psychology in India has remained dissociated from its own vast
storehouse of knowledge inherent in the Indian philosophical texts. Even,
positive psychology which is dealing with positive aspects of human life (e.g
religion, spirituality, values, authenticity, creativity, love, collectivism,
forgiveness etc. ) is also not equipped to handle inner, personal, cultural
and subjective aspects of life.
 2. Second, there is growing popularity of Yoga and other spiritual systems. A
need was felt to bring back spirituality and religiosity in psychological
research, which were banished from psychology for almost a hundred and
fifty years (American Psychologist, 2004).
e.g . Sri Aurobindo’s Integral Yoga and Integral Psychology have attracted
worldwide attention (Sri Aurobindo, The Integral Yoga, Mahesh Yogi’s
Transcendental Meditation (TM) went through rigorous experimental testing at
Harvard, Maharishi University of Management, USA and other universities. ---
https://www.globalcountry.org/wp/health/
3. Third, with India emerging as a major economic power in the world, there is a renewed
interest in Indian thought systems, values and practices, as well as in the strength and
resilience of Indian society. The number of courses taught in American and European
universities on Indian culture, philosophy, spirituality, art and music has increased
significantly.
Indian Psychology
 Indian Psychology (IP) has its roots in the diverse traditions of knowledge deliberated
upon in various texts (Shastra), as well as the practices and meanings embodied in various
forms, shared by the people (Loka) in the zone of Indian civilisation, (Dalal & Mishra 2010)
 Since the time of the Upanishads, the jiva (living organism) has been characterized as a
jnata, bhokta, and karta, i.e., as one who knows, feels pleasure and pain, and acts [the
Jnana (Knowledge), Bhakti (Devotion) and Karma (Action) yoga]
 Indian psychology primarily deals with the inner state of a person, taking consciousness
as the primary subject matter of study.
 These (Indian) dimensions of psychology are leading psychologists to develop theories
and concepts which do not take from any Western thought, but derive entirely from Indian
traditions of thought and can be applied universally .
Main Points of Indian Perspective:
1) Indian philosophy texts & Religious texts (Hinduism
Buddhism, Jainism, Sufi etc.) describing or relating to an individual who is self motivated and not easily influenced
by the opinions or the pressure of others

 The hallmark of the Indian perspective is inner-directedness and spirituality.

 The Indian philosopher Sri Aurobindo believed that true happiness lies in finding
and maintenance of a natural harmony of spirit, mind and body.
 ---We get it through yogic & Meditation exercises.
 The Bhagavat Gita gives an essence of Indian way of life and philosophy and it
describes the four yoga: Karma, Bhakthi, Raja and Jnana.
 Patanjali's Ashtanga Yoga is a very systematic presentation of Raja yoga.
 Rising popularity of meditation practice links Psychology to religious practices and
philosophy.
 The psychosomatic relationship was well known and salient in ancient times. The
very first invocatory stanza of Ashtangahridaya - अष्टां ग हृदयम (the main text in
Ayurveda, written in 4th century A.D.) describes how emotions like desires lead to
both physical and mental diseases.
 Source: http://www.ipi.org.in/second/whatisip.php
2) Review of Ancient Indian Literature & How Positive
Psychological constructs are revealed & discussed

-- Indian philosophical & Religious/spiritual literature

Indian Psychology: Hallmark of Spirituality & Inner directedness
12
Main Chapters:
 Religion, Spirituality and Positive Psychology.
 Understanding Hinduism from a Psychological Lens.
 Positive Practices Within Hinduism.
 Muslim Concepts of Mind and Soul in Contemporary India.
 Positive Psychotherapeutic constructs and Trends in Islamic Psychology.
 Buddhism and its Contribution to Positive Psychology.
 Buddhist Practices Enhancing Positive Life: Mindfulness and Beyond.
 Perspectives on Positive Psychology from Christianity.
 Jainism: A Religion of Compassion and Non-violence.
 Sikhism and its contribution to Well-being, and many more
3. Main points/ Studies in the field of Indian Psychology :
The Indian tradition includes psychological phenomena like consciousness
and joy as core-elements of reality, and ‘knowledge of the self’/
Introspection (adhyātma-vidyā) as the fundamental science.
Health, human development and well-being: The Indian ideas and concepts
like ahankara (Salagame 2011), anasakti (Pande and Naidu 1992) have
been explored in reference to health & well-being
Neki (1973) has tried to build therapeutic interventions for the promotion of
mental health and well-being using yoga and has come up with a model
called Guru-Chela therapy which involves the teacher-disciple relationship
developed in the Indian tradition.
Sudhir Kakar (psychoanalyst) Shamans (Healers), Mystics and Doctors has
become a classic which talks about indigenous healing practices. It clearly
indicates the role of traditional healers in maintaining mental health in
traditional societies.
Tridoshas & Trigunas
Ayurvedic therapy aims at correcting the doshas or the imbalances and
derangements of the bodily humours (namely, vata or bodily air, pitta or bile
and kapha or phlegm) and restoring equilibrium.
The Gita; a guna indicates a specific behavior style.
The goal of such training is to nurture a balanced personality, which primarily
involves satvik, rajasic and tamsik gunas or qualities.
Sattva is symbolized by purity, wisdom, bliss, serenity
(peacefulness), love of knowledge, spiritual excellence and other
noble and sublime qualities.
Rajas is symbolized by egoism, activity, restlessness and
hankering after mundane things like wealth, power, valor and
comforts. having a strong desire or longing for ordinary, everyday things. It's wanting or craving simple and commonplace items or experiences rather than something
extraordinary or special.

Tamas is related to qualities such as bias, heedlessness

Heedlessness means not
paying attention or being
careless.

(negligence) and inertia, perversion (falsification) in taste, thought

and action.
Perversion in taste" or "falsification in taste" means liking or appreciating things that most people
consider strange, weird, or not good. It's when someone's preferences go against what is usually
considered normal or acceptable by others.

-Das 1991 Various tests based on this conceptualization have been

constructed and used (Uma, Lakshmi & Parameswaran, 1971;
Mohan & Sandhu, 1986; Sitamma, Sridevi & Krishna Rao, 1995;
David Wolf, 1998)
 Gunas (Vedic personality/Indian/Ayurvedic Perspective
Gunas State Activities Food

Sattva: Yogi achieves by Sattva is a state of Enjoy activities and Whole grains and
reducing rajas and tamas and harmony, balance, environments that produce pulses and fresh fruits
thus makes liberation possible joy and intelligence joy and positive thoughts and vegetables

Rajas: rajas is of attraction, State of energy, Over exercising, over work, Fried foods, spicy
longing and attachment action, change and loud music, excessive foods, and stimulants
and strongly binds us to the movement thinking and consuming
fruits of our work. excessive material goods

Tamas: Tamas manifests from Darkness, Inertia, Over sleeping, over eating, Heavy meats, and foods
ignorance and deludes all Inactivity inactivity, passivity and that are spoiled,
beings from their spiritual Materiality fearful situations chemically treated,
processed or refined
truths.

*Is Psychological Well-being Linked to the Consumption of Fruit and Vegetables? Blanchflower et.al 2012 : consumption of
fruit and vegetables and high well-being, : (80,000 Participants) Well-being peaks at approximately 7 portions per day of
Fruits & Veg.)
 Table : The Diversity in Emphasizing the Aspects of Triguna Among Investigators

Sattva Rajas Tamas

Misra et Austerity, wisdom determination, Passion, wrath (rage), lust, Distortion, delusion indolence
al., dutifulness perseverance, anger, greed, desires thirst (laziness), despondency
2000 freedom from fear, pride and for power and wealth, (hopelessness) procrastination,
anger; truth, righteousness deceit, insolence confusion, ignorance, sleep,
consistency, non-violence, (disrespect), ignorance dullness, inertia negligence
steadiness, love for knowledge conceit (arrogance)

Sharma, Unaffected by failures or Egoism, aggressive, Laziness, vulgarity,

1999 success, non-egoistic, belief in active, high external unsteadiness, immorality,
values motivation harmfulness, destruction
Wolf, 1998 Cleanliness, truth discipline, Desire for sense Mental imbalance anger,
mental equilibrium, gratification, envy, arrogance, depression,
determination dissatisfaction, procrastination- feelings
detachment, etc. materialistic mentality of helplessness
 THE SATTVIC GUNA: Sattva guna is the “spiritual quality”. When sattva guna is
dominant, a person has inherent desire to be good and caring. There is a resolute
constancy of mind and senses. When sattva is prevalent, the light of wisdom
shines through the individual. Sattvic intellect clearly understands the difference
between desirable and undesirable, undutiful and dutiful action.
 When sattva is dominant a person does his work as a duty. An action is done with
calm understanding and the person is free from doubts. When sattva is dominant
a person pays homage to divine and spiritual values.
paying respect and honor
 Strength Respect for Gurus, nonviolence, meditation, kindliness, silence, self-
control, and purity of character are the motive force of sattvic action.
 One of the limitations of sattvic guna is that it binds a person through attachment
to happiness and knowledge. The sattva guna also brings with it the problem of
goodness.
 THE RAJASIC GUNA: Rajas guna is the “active quality”. Rajas guna is considered to give
rise to passion and desire, it causes greed, activity, undertaking of works, restlessness,
and desire.
 Rajas dominant person is full of attachment, full of longings for fruits of action. Due to
dominance of self-interest, the intellect gives distorted picture of right and wrong.
Renunciation (Rejection) and detachment are not fostered by Rajas dominant person.
Enthusiasm, interest, and activity are some of the attributes of this guna.

 THE TAMASIC GUNA: Tamas guna is the “material quality”. Tamas arises from hopes and
illusions. Tamas produces ambiguity, idleness, fantasy, and persistence. Characteristics of
Tamas guna dominant people are cautious, apprehensive, and revengeful. Tamasic guna
also suggests disillusionment and cynicism. When Tamasic guna is dominant, a person
derives happiness which originates and ends in self-delusion and miscomprehension. One
of these limitations of these attributes are attachment to possessions and self-centered
tendencies.
SATTVA AND RAJAS INTERACTION AND ITS IMPACT ON ATTRIBUTES: This
combination is considered to be the “spiritually active quality”. When
rajas is restrained and guided by sattva, people become ethical and
noble in thought and action. The influence of spiritually active quality a
person is self-assured and spiritual.
RAJAS AND TAMAS INTERATION AND ITS IMPACT AN ATTRIBUTES: It is
worth mentioning here that this combination is indicative of “materially
active quality”. When the active quality of rajas combines with material
quality of tamas it determines the ability to deal with people and events.
It helps in building relationships and achieving objectives. This can also
be called “human relation” ability.
Nature of Gunas
 Positive Psychology is the study of Sattva guna, making use of Rajas guna and managing
tamas guna.- Kiran Kumar (2010)
 The mind’s psychological qualities are highly unstable and can quickly fluctuate between
the different gunas. The predominate guna of the mind acts as a lens that effects our
perceptions and perspective of the world around us. Thus, if the mind is in rajas it will
experience world events as chaotic, confusing and demanding and it will react to these
events in a rajasic way.
 All of the yogic practices were developed to create sattva in the mind and body. Thus,
practicing yoga and leading a yogic lifestyle strongly cultivates sattva.
 All gunas create attachment and thus bind one’s self to the ego. “When one rises above the
three gunas that originate in the body; one is freed from birth, old age, disease, and death;
and attains enlightenment” (Bhagavad Gita 14.20). While the yogi goal is to
cultivate sattva, his/her ultimate goal is to transcend their misidentification of the self with
the gunas and to be unattached to both the good and the bad, the positive and negative
qualities of all life.
 Krishan urges Arjuna to go beyond all gunas (nistraigunyobhavārjuna) (निस्त्रैगुण्यो भवटर्ुु ि- हे
अर्ुुि, तीिोां गुणोां से मुक्त हो र्टओ).
 From the point of view of Sāmkhya-Yoga and of Vedānta as well, human nature and behavior
is as much determined by the three guna viz., sattva. rajas, and tamas as the phenomenal
universe.
 TRIDOSHAS-VATA, PITTA, AND KAPHA
 The three Doshas (Tridoshas) are Vata, Pitta, and Kapha. Their psychological
correlates which play a role in the functioning and behavior of humans is the
Trigunas–Sattva, Rajas, and Tamas. Characteristic Guna/Prakriti which gives
that matter its unique quality.
 The Tridoshas are composed of all the five Mahabhutas [ (Akasha (ether), Vayu
(air), Tej (fire),Jala (water),Prithvi (earth)], but one or the other is predominant,
with the other four are in lesser dominance. There can never be a state when
one or the other Mahabhuta is absent totally. All five are essential to sustain
life. Proper balance among these three Doshas is essential for good health.
 Vata Dosha is composed of Akasa (ether) and Vayu (air) Mahabhutas.
 Pitta Dosha is composed of Tejas or Agni (fire) and Ap(Water) Mahabhutas.
 Kapha Dosha is composed of Ap (water) and Prithvi (earth) Mahabhutas.
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 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.

PERSONALITY TYPES BASED ON TRIGUNA: Seven types Sattvika, six kinds of Rajasika, and three kinds of Tamasika are
noted.

 Brahma Type are pure individuals and have freedom from passion and envy, they are equal to all creatures. The
individual with these characteristics are noted to be emotionally stable.

 Arsa (Sharing the traits of Rsis): The predominant characteristics are engaged in sacrifices, study, vow, and celibacy.
The intelligence and imagination are defining characteristics.
 Aindra (Traits of Indra): Happy go lucky individuals, brave, and outgoing are grouped under these categories. Incidentally this is an exception to the mention of company of women
for the sake of pleasure especially in sattwik type of category.

 Yamya (Sharing the traits of Yama): The traits are characterized as readiness for action, freedom from attachment and similar to God of death.

 Varuna: Persons with these trait cluster are sobre and conservative. They are clean and brave.

 Kauvera: The Kauvera is a God of wealth, hence the persons with these traits possess luxuries and have liking for pleasure and recreation.

 Gandharva: Fondness for dancing singing and music are the predominant traits of people.

Rajasik types are dominated by wrathful disposition. The six types are enumerated in brief.

 Asura: Such persons are deceitful, violent, and toughminded.

 Raksasa: Intolerance, overeating, and indulging in sleep are defining characteristics.

 Paisaca: The characteristic traits of these types are fondness for women, gluttonous habits, and cowardice disposition.

 Sarpa: Sharp reaction and bravery in wrath terrorizing are some of the defining traits.

 Praita: They have excessive desire for food and have greediness. The undisciplined traits are also present.

 Sakuni: Group dependent, tense, and attachment with passion are noted in these types of individuals.

Tamasik are described as under:

 Pasava: They share the traits of animal, they are less intelligent sleep and indulge in sex excessively.

 Matsya: The instability is the hallmark of this trait cluster. They are passionate and have wrathful disposition.

 Vanaspatya Sattva:
 AYURVEDA AND POSTULATES OF PERSONALITY*
 The Tridoshas are composed of all the five Mahabhutas [ (Akasha (ether), Vayu (air), Tej
(fire),Jala (water),Prithvi (earth)], but one or the other is predominant, with the other four are
in lesser dominance.
 Descriptions of the evolutes of prakriti
 The most important principles are that of Purusha and Prakriti, which are consciousness
and primordial matter. All the levels of manifestation of the human (gross and subtle) are
Prakriti, but have life due to the infusion of Purusha It is the primordial state of matter, even
prior to matter as we know it in the physical sense. Prakriti manifests as the three gunas
and the other evolutes.
 Purusha : Purusha is consciousness that is untainted, it is self-existent, standing alone from
other identities of individuality, the principle of spiritual energy.
*Srivastava K. (2012) Concept of personality: Indian perspective. Ind Psychiatry J. 21(2):89-
93. doi: 10.4103/0972-6748.119586.
 Mahat or Buddhi : This is the purest, finest spark of individuation of Prakriti (primordial
matter). It is very first of the evolutes of Prakriti. It is individuation, but yet, without
characteristics.
 Ahamkara :This is the process of ego, by which consciousness can start to (incorrectly)
take on false identities. Ego refers to the actual qualities such brother or sister, or
loving or cruel, but the capacity itself to take on the countless identities.
 Gunas :Prakriti (primordial “matter”) has three characteristics or attributes of lightness
(sattvas), activity (rajas), and stability (tamas). These three combine and recombine so
as to form the various aspects of mind, senses, and the five elements: Earth, water,
fire, air, and space.
 Mind : Mind (manas) is the instrument, which is the driving force behind actions,
speech, and the thinking process. It is also the recipient of the sensory input. It is
useful to know that, here, mind is being used in this more limited way, rather than the
whole of the inner process called antahkarana, which includes manas, ahamkara,
buddhi, chitta, along with the senses and the five elements.
 Senses/Instruments : The five senses and five instruments of expression are like 10
instruments These ten indriyas are evolute of mind.
 Other Indian constructs to define Personality
 THE CONCEPT OF SWABHAAVA: This concept is very indigenous to the Indian
description of personality and temperament- covers all aspects of personality.

Sri Aurobindo emphasized on simultaneous activity of

the concentric system and a vertical system. The
concentric system is like a series of rings or sheaths.
The outermost circle is comprised of awareness of
physical body, awareness of vital (pranic) body or
sheath, and awareness of mental sheath. These three
types of consciousness are interconnected. The inner
circle is composed of inner mind which is in touch with
the universal mind or Supreme Energy. The innermost
core is called as Psychic being which is a spark of the
Divine (Supreme Energy) present in all of us and in
everything. It is also called as Atman.
 The ancient Indian model of “Personality”,
given in the Upanishads, consists of the ‘five’
sheaths. They are ‘Annamaya’ (food sheath),
‘Pranamaya’ (vital air sheath), ‘Manomaya’
(mental sheath), ‘Vijnanamaya’ (intellectual
sheath), and ‘Anandamaya’ (bliss sheath).
‘Annamaya’; a segment of human system is
nourished by ‘anna’, that is, food. ‘Pranamaya’
is that segment which is nourished by ‘prana’,
that is, ‘bioenergy’. ‘Manomaya’ is the segment
nourished by ‘education’. ‘Vijnanamaya’ is
nourished by ‘ego’ and ‘Anandamaya’ is the
segment nourished by ‘emotions’.
 Path leading to explosive growth of social self No(Path 1)

moha Choice of
Spiritual
Attachment Paths
kama
Desire
ahaAmKara jnan yoga
Egotism
dhyanyoga
Metaphysical Self
Psychological Self
Physical Self Bhakti yoya
Social Self

Lobha Karam yoga

krodha Greed
Anger

Feedback loop leading to the weakening

of the 5 forces leading to atman or True
Self YES
(Path2)
MULTIPLE PATHS OF HAPPINESS
Source: Spirituality and Indian psychology: Lessons from the Bhagavad-Gita Dharm
P. S. Bhawuk , 2011
 4. Indian & Western perspective (Positive Psychology)
Yoga Meditation

Positive Psychology

 Positive psychology and Indian psychology are birds of the same feather’ (Kiran Kumar
2006), because the focus of both is achieving well-being.
 Several books have come on the psychological relevance of Gita. Maslow's theory
of Meta-motivation is very similar to the concept of Nishkama karma outlined in
the Gita.
 “Deep respect for eastern historical and cultural context of yoga and use the practice to
support us in more fully embracing our own lives here”, Debbie Cohen, 2008.
 Yoga & Meditation: cultivate a positivity in our behavior and thoughts (Tool for well-
being)
 A positive intervention (Yoga & Meditation)
 Yogic ideas and Meditation ,contemporary to Western Positive psychology and they are
concerned with the attainment of deep and lasting happiness.
 The Indian idea of Self-realization or Ātma sākshātkāra is a step beyond contemporary
concerns of positive psychology. The idea of positive and negative represent opposites
and Indian tradition, particularly Upanishadic emphasized on transcending all dualities to
reach an ultimate awareness, which is beyond all dualities of life.
 Maṇḍala -Rig Veda, a sacred Vedic and Hindu scripture
(Carl Jung`s writings)

Positive psychology and Indian psychology are ‘Birds of a feather

flock together’ (Kiran Kumar, 2006), because the focus of both is
achieving well-being
The Bhagavad-Gita draws a temporal sequence of mental events as: Attachment →
Desire → Anger →Mindlessness → Loss of memory → Loss of life (Bhawuk, 1999)
(Anaskti –Positive Psychology concept)
The vast expanse of IP attends the issues of human existence (e.g., human strivings,
virtues, self-understanding, self-control, Yoga, meditation, human conduct, pain, misery,
kleshas, happiness, bliss, health, well being, justice, morality, conflict) which are not bound
by any geographical region or time period.
The Indian tradition, in general, has recognized the natural desire of all human beings to
be happy at every stage and in every aspect of life. ‘Let all people be happy’ (Sarve
bhawantu sukhina) has been the highest ideal of human life.
The ancient work on the Hindu system of medicine, described the concept of sukhswarup
(happy life).
 In daily life, the younger ones’ greetings are responded with the blessings as ‘khush
raho’ (be happy) by the elders.
 The rudiments of the theory of consciousness can be traced back to the Indus valley
civilization (6000 to 1500 B.C The Swastika symbol was used in Indus valley script.
 Swastika stands for universal welfare. ‘Swasti’ means well-being of one and all, ‘ka’
means symbol. Thus, swastika indicates happiness, safety, fertility and prosperity.
The four corners of the swastika represent four purusharthanas (aims of life), namely,
dharma, artha, kama and moksha, and the perfectly symmetrical shape indicates the
balance. The four stages in a man’s life—brahmacharya (celibacy), grihastha
(housekeeper), vanaprashta (seclusion) and sanyasa (renunciation)—are also said to
represent the four corners of swastika, and the life being the one connecting them in a
brilliant embrace (Kamat, 2003).
 Sarve bhavantu sukhinaha, sarve santu niramaya
Sarve bhadrani pasyantu, ma kaschid dukhabhaga bhavet.
(May all be happy, may all be free from disease, may all perceive good and may not suffer
from sorrow).
e.g Gayatri Mantra
 The Tree of Suffering
 The first fetter: Sakkaya-ditthi
(belief in an individual self) -
the mistaken belief in the
existence of a person to whom
belong the five aggregates
 Craving and aversion also
have their roots in this illusion

36
Buddhist :The Psychological relevance of the eight-fold path and Buddhist techniques of
meditation are of considerable relevance in modern Psychology
 Methods
 First person & Second person: Methods in Indian perspective work well
within guru (second person) – pupil (first person) tradition. Methods of yoga
and meditation have been used for centuries to test, experiment and
empirically validate higher mental states.
 Third person approach: Whereas the methodology of western psychology
focuses on the study of the “other person”, Indian psychology (as other
eastern psychologies) focuses on the study of “own-self ”. We need both first
person and third person approach to research to bring about desired changes
in human societies.
 Interpretive Qualitative research with stringent procedure
------Series of researches for understanding whole concept
Misra (1990) pointed out that rural and urban India constitute two largely independent
subsystems that require separate tools for data collection and separate parameters for
analysis and understanding. One can't understand the rural by applying the principles and
parameters derived from the urban samples.
Cultural orientations
 Sitting rather too comfortably in the pigeon holes of the University departments, which do
not mirror socio-cultural realities of the common man in India, psychologists have
increasingly chosen to remain insular and self-absorbed (Dalal, 2010)
 Culture has a major influence on the development and manifestation of human strengths
& good living
 Recently, Duggal Jha & Singh (2011) observed in their research that collectivism (group
needs, goals and interests orientation - We “identity”) was significantly higher in small
towns and villages as compare to big cities and metro city in Indian college students
 Main objective is to understand our own culture and to develop socio- cultural issue
based intervention modules. So our interest should be Development, dissemination &
validation of these modules. Also, need to understand how socio- cultural issues
facilitating (e.g Satsang) or hindering (Female feticide, child marriage, gender
discrimination etc.) our well being.
 Demographic data of Indian population
 As per Census (2011):
Total Male Female
Literacy rate 74.04% 82.14 % 65.46%

Urban vs. Rural 31.16% - 68.84 %

Census recorded over 1,500 “mother tongues” used in

India (Census India, 2010-2011) Thirumalai et.al,
2011 .
 Characteristics of religious groups
Work
Population Growth Sex Sex ratio Sex ratio Sex ratio Literacy (20
Religious participatio
(2011) (2001– ratio (2011) (2011) (2011) (2011) 11)
group n (2011)
% 2011)[64][65] (total)[66] (rural) (urban) (child)[67] (%)[68]
(%)[66][69]

Hinduism 79.80% 16.8% 939 946 921 913 73.3% 41.0%

Islam 14.23% 24.6% 951 957 941 943 68.5% 32.6%

Christianity 2.30% 15.5% 1023 1008 1046 958 84.5% 41.9%

Sikhism 1.72% 8.4% 903 905 898 828 75.4% 36.3%

Buddhism 0.70% 6.1% 965 960 973 933 81.3% 43.1%
Jainism 0.37% 5.4% 954 935 959 889 94.9% 35.5%
Others/Reli
gion Not 0.90% n/a 959 947 975 974 n/a n/a
Specified

"Population by religious community – 2011". 2011 Census of India. Office of the Registrar
General & Census Commissioner. Archived from the original on 25 August 2015. Retrieved 25 August 2015.
What are the techniques of Indian psychology?
• Indian psychology incorporates various techniques that have been
used for centuries to promote mental and emotional well-being.
Mindfulness: Mindfulness is a technique that involves paying
attention to the present moment without judgment. It helps
individuals become more aware of their thoughts, emotions, and
bodily sensations.
• Yoga: Yoga is a physical and mental practice that originated in
India thousands of years ago. It includes a series of postures,
breathing exercises, and meditation techniques that promote
physical health, mental clarity, and emotional balance. e. g.
Ashtanga yoga
Source: https://www.amazon.in/Sanjeev-Ashtang-Patanjali-Sanskrit-Inspiring/dp/B0B17RLK2Y
 Yama Niyama
A. Ahiṃsā : nonviolence, non-harming A. Śauca: purity, clearness of mind, speech and
other living beings body
B. Satya: truthfulness, non-falsehood B. Santoṣa: contentment, acceptance of others and
C. Asteya: non-stealing, not taking what of one's circumstances as they are, optimism for self
isn’t freely given C. Tapas: perserverance, discipline, patience
D. Brahmacharya: wise use of energy D. Svādhyāya: study of self, self-reflection,
(including sexual energy), self-control, introspection of self's thoughts, speeches and
moderation actions
E. Aparigraha: non-possessiveness, not E. Īśvarapraṇidhāna: devotion, dedication to the
accumulating what is not essential ideal of pure awareness, true self .
3. Asana – postures practiced in yoga, body is a temple, preparation for meditation
4. Pranayama – breath control, connecting breath-mind-emotions
5. Pratyahara – withdraw from the external stimuli and look at our internal self
6. Dharana – concentration on a single point, before meditation, object, mantra, etc.
7. Dhyana – meditation, state of keenly aware without focus
8. Samadhi – state of ecstasy, connection to divine and all living things
• Meditation: Meditation is a practice that involves focusing the mind on
a particular object or thought to achieve a state of calmness and
relaxation. It often reduces stress and anxiety and improves mental
clarity and emotional well-being.
• Ayurveda: Ayurveda is a traditional system of medicine that originated
in India. It incorporates various techniques, including herbal
remedies, dietary changes, and lifestyle modifications, to promote
physical and mental health.
• Jnana Yoga: Jnana Yoga is a branch of yoga that emphasizes self-
inquiry and introspection. It involves the use of logic and reason to
gain insight into the nature of the self and the world.
Empirical Studies in Indian settings
 Improving Psychological Well- being of rural People
Surroundings ( Socio- Cultural
environment ) which facilitate/
inhibit his/ her well- being Individual`s
well being

In our research, conducted on 9th -12th class rural adolescent girls, 76% reported gender
discrimination, 42% reported unsafe environment and large no. of traditions as obstacles.
Most frequently observed phrases in responses were ‘world is very bad’ (Jamana bahut
kharab hai) (12%), ‘other’s wealth/property’ (Paraya Dhan) (5%), ‘society thinks of (us) as
burden’ (samaj bhojha samjhata hai) (3%) (Singh et. al., 2009).
Urban women (comparatively
empowered Section)
Awareness (relatively broader vision & interaction with
other sub cultural groups)
Awareness
Economic (relatively broader vision & interaction
independence
with other sub cultural groups)
Education
Relatively less socio-
Economic
facilitators
cultural barriers/ increase
independence
Relatively less socio- cultural barriers/ increase
-Awareness (relatively broader vision &
facilitators

interaction with other sub cultural

groups)
-Economic independence vs. poor and
dependent
-Relatively less socio- cultural barriers
vs. increase facilitators
-Tremendous vs. mild social pressure

Most Deprived Section: Source: Singh, K(2010)

Rural Women
 We Explored ….

Singh Kamlesh, Jain Anjali & Singh Dalbir

(2013) Satsang: A culture specific effective
practice for well-being. In Positive Nations and
Communities - Collective, Qualitative and
Cultural-Sensative Processes in Positive
Psychology (Edited by Helena Agueda Marujo&
Luis Miguel Neto), pp. 79-100, Springer Pub.,
Netherlands.
Satsang in Indian Rural Women
Free from stressors
during singing
Healthier
interpersonal
relations
Entertainment of the
day

Strong social support

& family contribution
Psychological
Women`s visit Well- Being
outside
Actively involved in pro-
social behavior (group
donates in aanath Do they need to go through
aashram, gau shala &
vardha aashram) the intervention module for
enhancing their well being?
Purposeful life

Sharing with same age

group Singh et. al. 2012
For Example:
Quality of life is decreased when we take into account interpersonal
relationships and improved with respect to the facilities available.

Quality of Life +
- Interpersonal
Relationships
Facilities
Available

•We need to reinforce and acknowledge our

society strengths for their safeguard
Results-Percentage of Rural Women Reporting the Changes
Observed in the Society in Different Domains since the last Decade
100

90 4.7
11.3 7.5 10.8 2.8
18.4 14.2 12.3
20.3 27.4 4.7 16
80 9.4
5.2 10.4
4.7 11.8
70 4.2 39.6 51.9
41.5 57.5 56.6 59.9
9.4 64.2 22.6
%age 60 62.3
76.9
50
12.3 85.4
73.1 77.8
40
71.2 73.1 71.2
67.5 28.8 19.3 67
30 57.5 16 17 14.2
9 51.9
14.2
20 37.7
4.7
10 20.3 22.2 19.8 20.3 20.3
17 15.1 11.8
0

Source: Singh et. al , 2012

increased no change decreased

Associations Between Religious/Spiritual Practices and Well-Being in Indian Elderly Rural
Women, Singh et.al., 2019.
Abstract
Religion and spirituality (R/S) are embedded in all aspects of life in India, a predominantly
rural economy. The aim of this mixed methods study was to assess the associations
between a culturally tailored intervention and preexisting religious/spiritual (R/S) practices
with indicators of well-being and factors which contribute to happiness among elderly rural
women from Haryana state, India. The study consisted of three groups: field experimental
group (FEG; n = 24); practitioners of preexisting R/S practices for at least 6 weeks Satsang
(SG, n = 54), Brahma Kumaris (BKG, n = 54), and Radha Soami (RSG, n = 30), and non-
practitioners of R/S practices (n = 64). All groups completed self-report measures of overall
happiness and life satisfaction, global health, quality of life, and health status and physical
health.
Results revealed that FEG participants improved significantly on physical health, body
balancing, and self-care; no changes were observed on the other well-being measures
following the intervention. Practitioners of preexisting R/S practices were found significantly
different from the non-practitioners on some indicators of health, quality of life, and well-
being. Qualitative measures pointed to the importance of R/S and family and interpersonal
relationships among elderly rural women.
 Spiritual Message to live better life (or getting Happiness)

Source : Dharm P.S. Bhawuk Spirituality and Indian Psychology:

Lessons from the Bhagavad-Gita (2011 pg. 131)
1. Sakhi yeh paach bade balwaan vichar rahe sansaar mein:
 O MY dear friend, Lobh (Greed), Moh (Attachment), Krodh (Anger), Kaam (Lust) and
Ahankaar (Ego)- these are five most powerful vices that are wandering around the world.
They are the most powerful foes of mankind as they lead to his total destruction. From
these proceed all sorts of grief and misery.
 Lobh (Greed) is the first among them that leads to his end. The deadly vice of greed
leads to inordinate desire for wealth, money and materialistic possession and man
remains always dissatisfied.
 The vice of Moh (Attachment) leads to excessive attachment and involvement with
family and the world which results in the neglect of spiritual life.
 Krodh (Anger) results in irrational behavior, quarrels and violence and destroys the
peace and harmony of family.
 The vice of Kaam (Lust) is sinful and leads to shame and misery. One does not care for
any social norm of respect and dignity and degrades oneself.
 Ego is the worst of all vices. Ahankaar (Ego) is proud and vanity, and leads to his fall.
Roots of this message exists in Hinduism, Sikhism , holy book Bhagavad Geeta - where
clearly documented that attachment is main cause of suffering.
61

various Indian socio-

cultural settings
 Today`s “Psychology in India” the background of Western (main
stream) Psychology & Indian Psychology (Religion & philosophy
oriented)
•To understand Psychology in today`s Indian Socio-cultural
context.
• Indigenous Research in Psychology
• Mixed Methodology
---Are students studying at college/ university representative of the
whole population?
---Availability on demand (Applied Aspects) & for all segments of
our population