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<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.

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{{Infobox

{{Infobox

|title =  Contributors

|title =  Contributors

|data2 = Bhojani M. K. ¹,<br/>Kabadwal Dipti²

|data2 = Bhojani M. K. ¹,<br/>Kabadwal Dipti²

|label3 = Reviewer

|label3 = Reviewer

|data3 = Basisht G.³,  

|data3 = [[Gopal Basisht|Basisht G.]]³,  

|label4 = Editor

|label4 = Editor

|data4 = Deole Y.S.⁴

|data4 = [[Yogesh Deole|Deole Y.S.]]⁴

|label5 = Affiliations

|label5 = Affiliations

|data5 = ¹ Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India<br/>²Department of Samhita Siddhant, A.I.I.A., New Delhi, India<br/>³ Rheumatologist, Orlando, Florida, U.S.A.<br/>⁴Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

|data5 = ¹ Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India<br/>²Department of Samhita Siddhant, A.I.I.A., New Delhi, India<br/>³ Rheumatologist, Orlando, Florida, U.S.A.<br/>⁴Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

<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>

== References ==

== References ==