Tamas - Revision history

Agnivesha at 19:41, 23 February 2024

2024-02-23T19:41:37Z

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	\|data2 = Bhojani M. K. <sup>1</sup>,<br/>Kabadwal Dipti<sup>2</sup>		\|data2 = Bhojani M. K. <sup>1</sup>,<br/>Kabadwal Dipti<sup>2</sup>
	\|label3 = Reviewer		\|label3 = Reviewer
	\|data3 = Basisht G.<sup>3</sup>,		\|data3 = [[Gopal Basisht\|Basisht G.]]<sup>3</sup>,
	\|label4 = Editor		\|label4 = Editor
	\|data4 = Deole Y.S.<sup>4</sup>		\|data4 = [[Yogesh Deole\|Deole Y.S.]]<sup>4</sup>
	\|label5 = Affiliations		\|label5 = Affiliations
	\|data5 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India<br/><sup>2</sup>Department of Samhita Siddhant, A.I.I.A., New Delhi, India<br/><sup>3</sup> Rheumatologist, Orlando, Florida, U.S.A.<br/><sup>4</sup>Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India		\|data5 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India<br/><sup>2</sup>Department of Samhita Siddhant, A.I.I.A., New Delhi, India<br/><sup>3</sup> Rheumatologist, Orlando, Florida, U.S.A.<br/><sup>4</sup>Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

Agnivesha at 07:02, 9 March 2023

2023-03-09T07:02:56Z

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	<~~div~~ style='text-align:justify;'>		<p style="text-align:justify;">Tamas means darkness, illusion, ignorance, inertia, inactivity, dullness etc. It is one of the three fundamental qualities along with [[Sattva\|sattva]] and [[Rajas\|rajas]]. Tamas has two significant characters i.e. resistance and heaviness. These are responsible for restraining or controlling thoughts. It induces lethargy, fatigue, sleep etc. As per [https://en.wikipedia.org/wiki/Bhagavad_Gita Bhagavad Gita], tamas is responsible for ignorance and sleep. It is the leading cause of darkness in the [[Manas\|mind]], negligence & delusion, illusion & hallucinations.<ref name="ref1">Mrunalini R. Patel, BSc. Applying the knowledge of [[Ayurveda\|ayurveda]] to appraise the US nutritional paradigm. California College of Ayurveda. 2010 Nov 24.</ref>The excessive lazy and sleepy person has a tamas dominant psychic constitution ([[Tamas\|Tamasika]] [[Manas\|manas]] [[Prakriti\|prakriti]]). [Cha. Sa. [[Sharira Sthana]] 4/36] This article describes the concept and applications of tamas.
	Tamas means darkness, illusion, ignorance, inertia, inactivity, dullness etc. It is one of the three fundamental qualities along with [[Sattva\|sattva]] and [[Rajas\|rajas]]. Tamas has two significant characters i.e. resistance and heaviness. These are responsible for restraining or controlling thoughts. It induces lethargy, fatigue, sleep etc. As per [https://en.wikipedia.org/wiki/Bhagavad_Gita Bhagavad Gita], tamas is responsible for ignorance and sleep. It is the leading cause of darkness in the [[Manas\|mind]], negligence & delusion, illusion & hallucinations.<ref name="ref1">Mrunalini R. Patel, BSc. Applying the knowledge of [[Ayurveda\|ayurveda]] to appraise the US nutritional paradigm. California College of Ayurveda. 2010 Nov 24.</ref>The excessive lazy and sleepy person has a tamas dominant psychic constitution ([[Tamas\|Tamasika]] [[Manas\|manas]] [[Prakriti\|prakriti]]). [Cha. Sa. [[Sharira Sthana]] 4/36] This article describes the concept and applications of tamas.		</p>
	</~~div~~>
	{{Infobox		{{Infobox
	\|title = Contributors		\|title = Contributors

Agnivesha at 11:28, 2 December 2022

2022-12-02T11:28:55Z

← Older revision		Revision as of 11:28, 2 December 2022
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	<li style="font-weight:bold">Kavita M. Vyas (2011): <span style="font-weight:normal">Interrelationship of Shareera- Doshas and Manasa- Doshas and their influence on physio-psychopathology. Department of Basic Principles, I.P.G.T. & R.A., Jamnagar.<br/>In this study, interrelationship between both kinds of [[dosha]] has been established at different levels like origin, functioning, health, diseases and salvation was studied. Conjugation & configuration (amshamsha kalpana) of [[mahabhuta]] was applied. On the basis of clinical observations and results, it was concluded that [[Sharira\|sharira]] [[Dosha\|dosha]], [[Kapha\|kapha]] and [[Vata dosha\|vata]] have affinity with [[Manasa\|manasa]] attributes [[Sattva\|sattva]] and [[Rajas\|rajas]], respectively. When [[Vata dosha\|vata]] gets provoked due to obstruction, it shows resemblance with tamas. Though qualities of [[Vata dosha\|vata]] & tamas are quite opposite, the functions of tamas is observed to be similar to that of [[Vata dosha\|vata]]. This appear mainly due to kshaya of [[Vata dosha\|vata]] instead of vruddhi of tamas. The logic behind such interrelationship is that the activities carried out due to the qualities of tamas are inversely proportionate to functions of [[Vata dosha\|vata]]. This concept supports the theory of [[Vyadhi\|disease]] production due to decline of [[Dosha\|dosha]], which actually causes comparative increase of the opposite [[Dosha\|dosha]]. The second reason behind the phenomenon mentioned above is [[Avarana\|avarana]] of [[Vata dosha\|vata]] as 'avaranam’ is the function of tamas. [[Sattvavajaya\|Sattvavajaya]] is a group of remedies that are targeted to conquest [[Manas\|mind]]. The clinical study was oriented to support the classical as well as practical relationship of both kinds of [[Dosha\|dosha]].</span></li>		<li style="font-weight:bold">Kavita M. Vyas (2011): <span style="font-weight:normal">Interrelationship of Shareera- Doshas and Manasa- Doshas and their influence on physio-psychopathology. Department of Basic Principles, I.P.G.T. & R.A., Jamnagar.<br/>In this study, interrelationship between both kinds of [[dosha]] has been established at different levels like origin, functioning, health, diseases and salvation was studied. Conjugation & configuration (amshamsha kalpana) of [[mahabhuta]] was applied. On the basis of clinical observations and results, it was concluded that [[Sharira\|sharira]] [[Dosha\|dosha]], [[Kapha\|kapha]] and [[Vata dosha\|vata]] have affinity with [[Manasa\|manasa]] attributes [[Sattva\|sattva]] and [[Rajas\|rajas]], respectively. When [[Vata dosha\|vata]] gets provoked due to obstruction, it shows resemblance with tamas. Though qualities of [[Vata dosha\|vata]] & tamas are quite opposite, the functions of tamas is observed to be similar to that of [[Vata dosha\|vata]]. This appear mainly due to kshaya of [[Vata dosha\|vata]] instead of vruddhi of tamas. The logic behind such interrelationship is that the activities carried out due to the qualities of tamas are inversely proportionate to functions of [[Vata dosha\|vata]]. This concept supports the theory of [[Vyadhi\|disease]] production due to decline of [[Dosha\|dosha]], which actually causes comparative increase of the opposite [[Dosha\|dosha]]. The second reason behind the phenomenon mentioned above is [[Avarana\|avarana]] of [[Vata dosha\|vata]] as 'avaranam’ is the function of tamas. [[Sattvavajaya\|Sattvavajaya]] is a group of remedies that are targeted to conquest [[Manas\|mind]]. The clinical study was oriented to support the classical as well as practical relationship of both kinds of [[Dosha\|dosha]].</span></li>
	<li style="font-weight:bold">Dr Hetal D. Amin (2012): <span style="font-weight:normal">Philosophical and applied ayurvedic aspects of [[Manas\|manas]] with special reference to [[Smruti (memory)\|smriti]]. Department of Basic Principles I.P.G.T. & R.A., Jamnagar.<br/>Mental factors (manas [[hetu]]) play an important role keeping healthy status as well as [[Vyadhi\|disease]] production. Vitiation of [[Rajas\|rajas]] and [[Tamas\|tamas]] causes many [[Vyadhi\|diseases]]. Tamas causes obstruction of [[vata dosha]] leading to psychosomatic disorders. As sattvavajaya chikitsa stands first in the management of mental disorders (manas [[Vyadhi\|vyadhi]]), hence it is better to adopt sattvavajaya chikitsa for managing mental diseases. </span></li></ol>		<li style="font-weight:bold">Dr Hetal D. Amin (2012): <span style="font-weight:normal">Philosophical and applied ayurvedic aspects of [[Manas\|manas]] with special reference to [[Smruti (memory)\|smriti]]. Department of Basic Principles I.P.G.T. & R.A., Jamnagar.<br/>Mental factors (manas [[hetu]]) play an important role keeping healthy status as well as [[Vyadhi\|disease]] production. Vitiation of [[Rajas\|rajas]] and [[Tamas\|tamas]] causes many [[Vyadhi\|diseases]]. Tamas causes obstruction of [[vata dosha]] leading to psychosomatic disorders. As sattvavajaya chikitsa stands first in the management of mental disorders (manas [[Vyadhi\|vyadhi]]), hence it is better to adopt sattvavajaya chikitsa for managing mental diseases. </span></li></ol>

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	== References ==		== References ==

Agnivesha at 12:24, 29 November 2022

2022-11-29T12:24:29Z

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	\|data8 =November 21, 2022		\|data8 =November 21, 2022
	\|label9 = DOI		\|label9 = DOI
	\|data9 = ~~In process~~		\|data9 = {{DoiWithLink}}
	}}		}}

Agnivesha: corrected spellings etc

2022-11-28T05:17:01Z

corrected spellings etc

Show changes

Agnivesha at 13:45, 25 November 2022

2022-11-25T13:45:08Z

← Older revision		Revision as of 13:45, 25 November 2022
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	\|data2 = Bhojani M. K. <sup>1</sup>,<br/>Kabadwal Dipti<sup>2</sup>		\|data2 = Bhojani M. K. <sup>1</sup>,<br/>Kabadwal Dipti<sup>2</sup>
	\|label3 = Reviewer		\|label3 = Reviewer
	\|data3 = Basisht G.<sup>2</sup>,		\|data3 = Basisht G.<sup>3</sup>,
	\|label4 = Editor		\|label4 = Editor
	\|data4 = Deole Y.S.<sup>3</sup>		\|data4 = Deole Y.S.<sup>4</sup>
	\|label5 = Affiliations		\|label5 = Affiliations
	\|data5 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India<br/><sup>2</sup>Department of Samhita Siddhant, A.I.I.A., New Delhi, India<br/><sup>3</sup> Rheumatologist, Orlando, Florida, U.S.A.<br/><sup>4</sup>Department ofKayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India		\|data5 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India<br/><sup>2</sup>Department of Samhita Siddhant, A.I.I.A., New Delhi, India<br/><sup>3</sup> Rheumatologist, Orlando, Florida, U.S.A.<br/><sup>4</sup>Department ofKayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

Agnivesha at 13:42, 25 November 2022

2022-11-25T13:42:38Z

Show changes

Agnivesha at 11:00, 25 November 2022

2022-11-25T11:00:48Z

Agnivesha: /* Current researches */

2022-11-25T10:32:20Z

Current researches

← Older revision		Revision as of 10:32, 25 November 2022
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	<ol style='text-align:justify;'><li style="font-weight:bold">Tri-gunas (Sattva, rajas and tamas) and risk-taking behavior among undergraduate students: <span style="font-weight:normal">A study was conducted to evaluate the relation between tri-gunas factors in personality and risk- taking behavior among undergraduate students. Total 192 under graduate students (94 male & 98 female) were selected by adopting random sampling method. The tools used for the study were personality assessment. The conclusion of this study is that there is no significant co-relation between personalities (mental constitution) and risk taking behaviour.<ref name="ref9">Jain, Dr. Rajat. _trigunas sattva rajas and tamas and risk taking behaviour among understanding students (2016). International Journal of Research Granthaalayah. 10.13140/RG.2.1.2825.1928. </ref></span></li>		<ol style='text-align:justify;'><li style="font-weight:bold">Tri-gunas (Sattva, rajas and tamas) and risk-taking behavior among undergraduate students: <span style="font-weight:normal">A study was conducted to evaluate the relation between tri-gunas factors in personality and risk- taking behavior among undergraduate students. Total 192 under graduate students (94 male & 98 female) were selected by adopting random sampling method. The tools used for the study were personality assessment. The conclusion of this study is that there is no significant co-relation between personalities (mental constitution) and risk taking behaviour.<ref name="ref9">Jain, Dr. Rajat. _trigunas sattva rajas and tamas and risk taking behaviour among understanding students (2016). International Journal of Research Granthaalayah. 10.13140/RG.2.1.2825.1928. </ref></span></li>
	<li style="font-weight:bold">Transformational Leadership &Triguna Theory: <span style="font-weight:normal">The research suggests techniques aimed on inward growth of self-management. Techniques suggested for the promotion of sattva could be applied for the development of transformation leadership. Concept of triguna provides a useful system to understand leadership. The type of attribute dominant in the leader at a particular set of time is responsible for the way he reacts to the challenges at work. Therefore, no similarities between the two concepts exist, these two theories need not be compartmentalized as Indian and Western approaches to individual development.<ref name="ref10">Dhulla, Tejal. Transformational leadership &triguna theory: a short literature review. International Journal of Advanced Research.2014 2. 314-356.</ref></span></li>		<li style="font-weight:bold">Transformational Leadership &Triguna Theory: <span style="font-weight:normal">The research suggests techniques aimed on inward growth of self-management. Techniques suggested for the promotion of sattva could be applied for the development of transformation leadership. Concept of triguna provides a useful system to understand leadership. The type of attribute dominant in the leader at a particular set of time is responsible for the way he reacts to the challenges at work. Therefore, no similarities between the two concepts exist, these two theories need not be compartmentalized as Indian and Western approaches to individual development.<ref name="ref10">Dhulla, Tejal. Transformational leadership &triguna theory: a short literature review. International Journal of Advanced Research.2014 2. 314-356.</ref></span></li>
	<li style="font-weight:bold">DEMOGRAPHIC CORRELATES OF TRIGUNA (2013)<ref name="ref11">Kewalramani, Soni& Mukta, Prof & Rastogi, Rani. Demographic correlations of trigunas. Journal of Advanced Research, Vol. 1, Issue 9, September, 2013. 1. 33-47.</ref>: <span style="font-weight:normal">~~11The~~ study was performed to evaluate relationship of triguna with eight demographic variables namely management level, type of organization, years in service, mode of recruitment, age, level of education, wife's working position and family structure. Two hundred managers of level II and level III from service and manufacturing sector organization in Lucknow were administered the Vedic Personality Inventory and the questionnaire for biographical information. On an average, the managers had to devote 20 minutes to fill the questionnaire. Conclusion of the study depict that joint and nuclear families provide different social environment. The obtained results show that managers from joint families are higher on sattva guna than managers from nuclear families. The managers from nuclear families are higher on tamas guna than managers from joint families. Another important point observed in the results was that rajas and tamas both were dominant in managers. Since not much research is done in this area, this trend needs further probing in the form of researches on triguna as theoretically rajas and tamas are very opposite to each other.</span></li></ol>		<li style="font-weight:bold">DEMOGRAPHIC CORRELATES OF TRIGUNA (2013)<ref name="ref11">Kewalramani, Soni& Mukta, Prof & Rastogi, Rani. Demographic correlations of trigunas. Journal of Advanced Research, Vol. 1, Issue 9, September, 2013. 1. 33-47.</ref>: <span style="font-weight:normal">The study was performed to evaluate relationship of triguna with eight demographic variables namely management level, type of organization, years in service, mode of recruitment, age, level of education, wife's working position and family structure. Two hundred managers of level II and level III from service and manufacturing sector organization in Lucknow were administered the Vedic Personality Inventory and the questionnaire for biographical information. On an average, the managers had to devote 20 minutes to fill the questionnaire. Conclusion of the study depict that joint and nuclear families provide different social environment. The obtained results show that managers from joint families are higher on sattva guna than managers from nuclear families. The managers from nuclear families are higher on tamas guna than managers from joint families. Another important point observed in the results was that rajas and tamas both were dominant in managers. Since not much research is done in this area, this trend needs further probing in the form of researches on triguna as theoretically rajas and tamas are very opposite to each other.</span></li></ol>

	=== Research theses ===		=== Research theses ===

Agnivesha: /* Research theses */

2022-11-25T10:28:55Z

Research theses

← Older revision		Revision as of 10:28, 25 November 2022
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	=== Research theses ===		=== Research theses ===
	<ol style='text-align:justify;'><li style="font-weight:bold">Srivatsa (2000): <span style="font-weight:normal">Concept of Manasa Prakriti and its role in Psychopathology w.s.r to AnavastitaCittatva (General Anxiety Disorders) and its Management. Department of Basic Principles IPGT&RA, Jamnagar :		<ol style='text-align:justify;'><li style="font-weight:bold">Srivatsa (2000): <span style="font-weight:normal">Concept of Manasa Prakriti and its role in Psychopathology w.s.r to AnavastitaCittatva (General Anxiety Disorders) and its Management. Department of Basic Principles IPGT&RA, Jamnagar :<br/>This research showed that manasaprakrti plays main role in vulnerability (hetuskandha), severity, prognosis (lingaskandha), bioavailability of drugs, dose, mode of administration, route of administration (chikitsaskandha). Anavasthitachittatva (unstable mind), a vatananatmajavikara can be considered as minor psychic disorders. There is reduced quality of tamas, and excess sattva and rajas. Tamas cause sleep and calmness, while rajas is responsible for alertness, activity etc.</span></li>
	This research showed that manasaprakrti plays main role in vulnerability (hetuskandha), severity, prognosis (lingaskandha), bioavailability of drugs, dose, mode of administration, route of administration (chikitsaskandha). Anavasthitachittatva (unstable mind), a vatananatmajavikara can be considered as minor psychic disorders. There is reduced quality of tamas, and excess sattva and rajas. Tamas cause sleep and calmness, while rajas is responsible for alertness, activity etc.</span></li>		<li style="font-weight:bold">Kavita M. Vyas (2011): <span style="font-weight:normal">Interrelationship of Shareera-Doshas and Manasa-Doshas and their influence on physiopsychopathology. Department of Basic Principles,IPGT&RA, Jamnagar :<br/>In this study, interrelationship between both kinds of doshas has been established at different levels like origin, functioning, health, diseases and salvation was sudied. Conjugation & configuration (amshamsha Kalpana) of mahabhuta was applied. On the basis of clinical observations and results, it was concluded that sharira dosha, kapha and vata have affinity with manasa attributes sattva and rajas, respectively. When vata gets provoked due to obstruction, it shows resemblance with tamas. Though qualities of vata& tamas are quite opposite, the functions of tamas is observed to be similar to that of vata. This appear mainly due to kshaya of vata instead of vruddhi of tamas. The logic behind such interrelationship is that the activities carried out due to the qualities of tamas are inversely proportionate to functions of vata. This concept supports the theory of disease production due to decline of dosha, which actually causes comparative increase of the opposite dosha. The second reason behind the phenomenon mentioned above is avarana of vata as 'avaranam’ is the function of tamas. Sattvavajaya is a group of remedies that are targeted to conquest mind. The clinical study was oriented to support the classical as well as practical relationship of both kinds of dosha.</span></li>
	<li style="font-weight:bold">Kavita M. Vyas (2011): <span style="font-weight:normal">Interrelationship of Shareera-Doshas and Manasa-Doshas and their influence on physiopsychopathology. Department of Basic Principles,IPGT&RA, Jamnagar :		<li style="font-weight:bold">Dr Hetal D. Amin (2012): <span style="font-weight:normal">Philosophical and applied ayurvedic aspects of manas with special reference to smriti. Department of Basic Principles IPGT&RA, Jamnagar.<br/>Mental factors (manas hetu) play an important role keeping healthy status as well as disease production. Vitiation of rajas and tamas causes many diseases. Tamas causes obstruction of vata dosha leading to psychosomatic disorders. As sattvavajayachikitsa stands first in the management of mental disorders (manas vyadhi), hence it is better to adopt sattvavajayachikitsa for managing mental diseases. </span></li></ol>
	In this study, interrelationship between both kinds of doshas has been established at different levels like origin, functioning, health, diseases and salvation was sudied. Conjugation & configuration (amshamsha Kalpana) of mahabhuta was applied. On the basis of clinical observations and results, it was concluded that sharira dosha, kapha and vata have affinity with manasa attributes sattva and rajas, respectively. When vata gets provoked due to obstruction, it shows resemblance with tamas. Though qualities of vata& tamas are quite opposite, the functions of tamas is observed to be similar to that of vata. This appear mainly due to kshaya of vata instead of vruddhi of tamas. The logic behind such interrelationship is that the activities carried out due to the qualities of tamas are inversely proportionate to functions of vata. This concept supports the theory of disease production due to decline of dosha, which actually causes comparative increase of the opposite dosha. The second reason behind the phenomenon mentioned above is avarana of vata as 'avaranam’ is the function of tamas. Sattvavajaya is a group of remedies that are targeted to conquest mind. The clinical study was oriented to support the classical as well as practical relationship of both kinds of dosha.</span></li>
	<li style="font-weight:bold">Dr Hetal D. Amin (2012): <span style="font-weight:normal">Philosophical and applied ayurvedic aspects of manas with special reference to smriti. Department of Basic Principles IPGT&RA, Jamnagar.
	Mental factors (manas hetu) play an important role keeping healthy status as well as disease production. Vitiation of rajas and tamas causes many diseases. Tamas causes obstruction of vata dosha leading to psychosomatic disorders. As sattvavajayachikitsa stands first in the management of mental disorders (manas vyadhi), hence it is better to adopt sattvavajayachikitsa for managing mental diseases. </span></li></ol>

	== References ==		== References ==

← Older revision		Revision as of 11:00, 25 November 2022
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	}}		}}
	<div style='text-align:justify;'>		<div style='text-align:justify;'>
	Tamas means darkness, illusion, ignorance, inertia, inactivity, dullness etc. It is one of the three fundamental qualities along with sattva and rajas. Tamas has two significant characters i.e. resistance and heaviness. These are responsible for restraining or controlling thoughts. It induces lethargy, fatigue, sleep etc. As per Bhagavad Gita, tamas is responsible for ignorance and sleep. It is the leading cause of darkness in the mind, negligence & delusion, illusion & hallucinations.<ref name="ref1">Mrunalini R. Patel, BSc. Applying the knowledge of ayurveda to appraise the US nutritional paradigm. California College of Ayurveda. 2010 Nov 24.</ref>The excessive lazy and sleepy person has a tamas dominant psychic constitution (Tamasika manas prakriti). [Cha. Sa. ShariraSthana 4/36] This article describes the concept and applications of tamas.		Tamas means darkness, illusion, ignorance, inertia, inactivity, dullness etc. It is one of the three fundamental qualities along with [[Sattva\|sattva]] and [[Rajas\|rajas]]. Tamas has two significant characters i.e. resistance and heaviness. These are responsible for restraining or controlling thoughts. It induces lethargy, fatigue, sleep etc. As per [https://en.wikipedia.org/wiki/Bhagavad_Gita Bhagavad Gita], tamas is responsible for ignorance and sleep. It is the leading cause of darkness in the [[Manas\|mind]], negligence & delusion, illusion & hallucinations.<ref name="ref1">Mrunalini R. Patel, BSc. Applying the knowledge of [[Ayurveda\|ayurveda]] to appraise the US nutritional paradigm. California College of Ayurveda. 2010 Nov 24.</ref>The excessive lazy and sleepy person has a tamas dominant psychic constitution ([[Tamas\|Tamasika]] [[Manas\|manas]] [[Prakriti\|prakriti]]). [Cha. Sa. ShariraSthana 4/36] This article describes the concept and applications of tamas.
	</div>		</div>
	{{Infobox		{{Infobox
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	=== Classical interpretations ===		=== Classical interpretations ===
	<div style='text-align:justify;'>		<div style='text-align:justify;'>
	Sattva, rajas, and tamas are connected with three doshas (Vata, pitta, kapha) [Su. Sa. ShariraSthana 4/23]		[[Sattva\|Sattva]], [[Rajas\|rajas]], and tamas are connected with three [[Dosha\|doshas]] ([[Vata dosha\|Vata]], [[Pitta dosha\|pitta]], [[Kapha\|kapha]]) [Su. Sa. ShariraSthana 4/23]
	Therefore, all neurophysiological functions of the body are coordinated by them.		Therefore, all neurophysiological functions of the body are coordinated by them.
	Tamas has been described in the context of three types of mental strengths (trividha sattva), psychological constitutions (prakriti), & psychological characteristics (manasaguna). [Cha. Sa. ShariraSthana 4/36]		Tamas has been described in the context of three types of mental strengths (trividha sattva), psychological constitutions ([[Prakriti\|prakriti]]), & psychological characteristics (manasaguna). [Cha. Sa. ShariraSthana 4/36]
	* It is mentioned in the context of three fundamental universal qualities (mahaguna) [As Sa, sutra sthana 1/41].		* It is mentioned in the context of three fundamental universal qualities (mahaguna) [As Sa, sutra sthana 1/41].
	* Tama is described under mahaprakriti [Su. Sa. ShariraSthana 4/97] & twelve pranas. [Su. Sa. ShariraSthana 4/3]		* Tama is described under mahaprakriti [Su. Sa. ShariraSthana 4/97] & twelve pranas. [Su. Sa. ShariraSthana 4/3]
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	</div>		</div>

	'''Properties of tamas:''' Pungent (katu) & astringent (kashaya) [As. Sa. Sutra Sthana 12/91]		'''Properties of tamas:''' [[Katu\|Pungent (katu)]] & [[Kashaya\|astringent (kashaya)]] [As. Sa. Sutra Sthana 12/91]
	a]. It increases the desire for pleasure (kamavardhaka), reduces fatigue in the body and mind (klamahara), responsible for darkness. It leads to confusion (mohajanak), hallucination (drikabhramaka), heaviness (guru), and forgetfulness (avaraka). [Bhava Prakash Nighantu 1: 4: 273]		a]. It increases the desire for pleasure (kamavardhaka), reduces fatigue in the [[Sharira\|body]] and [[Manas\|mind]] (klamahara), responsible for darkness. It leads to confusion (mohajanak), hallucination (drikabhramaka), heaviness (guru), and forgetfulness (avaraka). [Bhava Prakash Nighantu 1: 4: 273]

	=== Characteristics of tamasika person ===		=== Characteristics of tamasika person ===
	Overthinker or depressed (vishada), atheist (naastika), does not follow proper rules & regulations (adharmasheela), lethargy (akarmasheela), fond of excessive sleep (nidaralu), senseless (durmedhastvam). [Su. Sa. ShariraSthana 1/18]		Overthinker or depressed (vishada), atheist (naastika), does not follow proper rules & regulations (adharmasheela), lethargy (akarmasheela), fond of excessive [[Nidra\|sleep (nidaralu)]], senseless (durmedhastvam). [Su. Sa. ShariraSthana 1/18]
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	During the evolutionary process, the five basic elements are created by the combination of triguna.12) [Su Sa ShariraSthana 1/3-4]		During the evolutionary process, the five basic elements are created by the combination of triguna.12) [Su Sa ShariraSthana 1/3-4]
	The earth element (prithvimahabhuta) is created by tamas. [SuSa. ShariraSthana 1/20]. Sattva entity is cause for reflection of a person's purity, essence, and intelligence. Rajas is responsible for all the movements of body or mind. Tamas is responsible for the equilibrium of the quality of sattva and rajas. <ref name="ref3">Satva, rajas, tamas as per ayurveda by Raghuram Y.S (Md ayu), Dr Manasa (bams) available on //www.easyayurveda.com/2019/01/15/tridosha-satva-rajas-tamas</ref>		The [[Prithvi mahabhuta\|earth element (prithvimahabhuta)]] is created by tamas. [SuSa. ShariraSthana 1/20]. [[Sattva\|Sattva]] entity is cause for reflection of a person's purity, essence, and intelligence. [[Rajas\|Rajas]] is responsible for all the movements of [[Sharira\|body]] or [[Manas\|mind]]. Tamas is responsible for the equilibrium of the quality of [[Sattva\|sattva]] and [[Rajas\|rajas]]. <ref name="ref3">Satva, rajas, tamas as per ayurveda by Raghuram Y.S (Md ayu), Dr Manasa (bams) available on //www.easyayurveda.com/2019/01/15/tridosha-satva-rajas-tamas</ref>
	Kapha dosha is made up of water (jala), earth (prithvi).[As. sa. Sutra Stana20/3] Kapha dosha maintains the equilibrium of vata and pitta dosha and also reduces adverse effects of vata& pitta dosha. Rajas is connected with vata dosha, sattva with pitta dosha, and tamas with kapha dosha as per similarity in creation and functions.<ref name="ref3" /> he diet and regimen that increases physical entities also enhance psychological entities.		[[Kapha\|Kapha dosha]] is made up of [[Jala mahabhuta\|water (jala)]], [[Prithvi mahabhuta\|earth (prithvi)]].[As. sa. Sutra Stana20/3] [[Kapha\|Kapha dosha]] maintains the equilibrium of [[Vata dosha\|vata]] and [[Pitta dosha\|pitta dosha]] and also reduces adverse effects of [[Vata dosha\|vata]] & [[Pitta dosha\|pitta dosha]]. Rajas is connected with [[Vata dosha\|vata dosha]], sattva with [[Pitta dosha\|pitta dosha]], and tamas with [[Kapha\|kapha dosha]] as per similarity in creation and functions.<ref name="ref3" /> he diet and regimen that increases physical entities also enhance psychological entities.
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	== Diet and regimen that increases the quality of tamas ==		== Diet and regimen that increases the quality of tamas ==
	<div style='text-align:justify;'>The food that makes the mind sluggish and promotes diseases increases tamas.		<div style='text-align:justify;'>The food that makes the mind sluggish and promotes [[Vyadhi\|diseases]] increases tamas.
	As per Bhagavad Gita, tamasika food requires a lot of energy and time to digest. It has a grounding effect, usually creating passivity and reducing body and mind activity. Characters of the food liked by tamasika person are as follow:		As per Bhagavad Gita, tamasika food requires a lot of energy and time to digest. It has a grounding effect, usually creating passivity and reducing [[Sharira\|body]] and [[Manas\|mind]] activity. Characters of the food liked by tamasika person are as follow:
	<ol><li style="font-weight:bold">Yatayamam: <span style="font-weight:normal">The food which has passed a three and half hours time (one yama) after its preparation.</span></li>		<ol><li style="font-weight:bold">Yatayamam: <span style="font-weight:normal">The food which has passed a three and half hours time (one yama) after its preparation.</span></li>
	<li style="font-weight:bold">Gatarasa (tasteless): <span style="font-weight:normal">The food which has lost its original taste and quality because of over or under-cooking, without adding all ingredients that are required for preparation.</span></li>		<li style="font-weight:bold">Gatarasa (tasteless): <span style="font-weight:normal">The food which has lost its original taste and quality because of over or under-cooking, without adding all ingredients that are required for preparation.</span></li>