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Tamas (view source)

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<li style="font-weight:bold">Psychotherapy (sattvajaya): Psychotherapy aims at regulating the mind. Assurance, diversion of emotions, control of thought process, proper guidance, proper regulation of patience, shock therapy etc. are applied for the regulation of tamas. ) [Cha. Sa. Sutra Sthana 11/54]</li>

<li style="font-weight:bold">Naisthikichikitsa : Elimination of desires, and ambitions (upadha), which are the prime causes of mental illness is an important measure. Eliminating cravings leads to eradicating all diseases associated with the mind, especially tamas.<ref name="ref4" />

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<li style="font-weight:bold">Yoga: By the practice of ashtanga yoga (yama, niyama, asana, prayanama, pratyahara, dharana, dhyana and samadhi), one can attain the state of salvation (moksha). This increases sattva and decreases rajas & tamas.<ref name="ref4" />

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<li style="font-weight:bold">Yoga: By the practice of ashtanga yoga (yama, niyama, asana, prayanama, pratyahara, dharana, dhyana and samadhi), one can attain the state of salvation (moksha). This increases sattva and decreases rajas & tamas.<ref name="ref4" /></li></ol>

== Current researches ==

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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: 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></li>

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<li style="font-weight:bold">Transformational Leadership &Triguna Theory: 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></li>

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<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>: 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.</li></ol>

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=== Research theses ===

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<ol style='text-align:justify;'><li style="font-weight:bold">Srivatsa (2000): 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 :

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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.</li>

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<li style="font-weight:bold">Kavita M. Vyas (2011): Interrelationship of Shareera-Doshas and Manasa-Doshas and their influence on physiopsychopathology. Department of Basic Principles,IPGT&RA, Jamnagar :

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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.</li>

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<li style="font-weight:bold">Dr Hetal D. Amin (2012): Philosophical and applied ayurvedic aspects of manas with special reference to smriti. Department of Basic Principles IPGT&RA, Jamnagar.

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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. </li></ol>

== References ==

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