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Tamas (view source)

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<li style="font-weight:bold">Pooti (putrid): Food that has a putrid odor. Ex. garlic, onion, mushroom, frozen etc.</li>

<li style="font-weight:bold">Parushita (stale food): Packed bread, bottled or canned food, preserved food etc.</li>

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'''<li style="font-weight:bold">Amedhya: Food that reduces intelligence, concentration, and coordination of body & mind. It deprives mental health. Junk foods like cakes, biscuits, chocolate, sweets, sugary drink, energy & soft drink, snacks such as chips, excessive alcohol, processed meat etc.</li>

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'''<li style="font-weight:bold">Amedhya: Food that reduces intelligence, concentration, and coordination of [[Sharira|body]] & [[Manas|mind]]. It deprives mental health. Junk foods like cakes, biscuits, chocolate, sweets, sugary drink, energy & soft drink, snacks such as chips, excessive alcohol, processed meat etc.</li>

</ol>

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Food preparation and processing methods play a significant role in determining the post-digestive effects of nutrition on health. Fresh seasonal fruits, vegetables, and other nutrient rich components are usually sattvika in nature. It becomes rajasika after mixing extra spices into food. Over or under-cooking of food leads to tamasika food. <ref name="ref1" /> </div>

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Food preparation and processing methods play a significant role in determining the post-digestive effects of nutrition on [[Health|health]]. Fresh seasonal fruits, vegetables, and other nutrient rich components are usually sattvika in nature. It becomes rajasika after mixing extra spices into food. Over or under-cooking of food leads to tamasika food. <ref name="ref1" /> </div>

== Effect of tamas on body & mind ==

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In its normal limits, tamas regulates the functions of mind and senses. Excess of tamas causes avoidance, crudeness, laziness, poor memory, restlessness, and fatigue, reducing physiological and mental activity by suppressing the function of rajas. [Cha. Sa. Sutra Sthana 24/25-43]</div>

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In its normal limits, tamas regulates the functions of [[Manas|mind]] and senses. Excess of tamas causes avoidance, crudeness, laziness, poor [[Memory|memory]], restlessness, and fatigue, reducing physiological and mental activity by suppressing the function of [[Rajas|rajas]]. [Cha. Sa. Sutra Sthana 24/25-43]</div>

=== Classification ===

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<div style='text-align:justify;'>The tamas dominant manas prakriti (psychic constitution) is broadly classified into three types:

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<div style='text-align:justify;'>The tamas dominant [[Manas|manas]] [[Prakriti|prakriti]] (psychic constitution) is broadly classified into three types:

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<ol><li style="font-weight:bold">Pashava (animal trait): The person who can’t deal with the ~~trickysituation~~ (nirakarishnum), is senseless (amedhyam), has less amount of food & exercise (jugupsitacharahara), has pleasure towards excess coitus (maithunam) & excess sleepy (param swapnsheelam) shows pashava trait in tamas constitution.</li>

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<ol><li style="font-weight:bold">Pashava (animal trait): The person who can’t deal with the tricky situation (nirakarishnum), is senseless (amedhyam), has less amount of food & exercise (jugupsitacharahara), has pleasure towards excess coitus (maithunam) & excess sleepy (param swapnsheelam) shows pashava trait in tamas constitution.</li>

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<li style="font-weight:bold">Maatsya (fish trait): Coward (bheeru), unintellectual (abudham), fond of food (aaharlubdha), frail body & mind (anavasthita), always having anger & desires (anushakatakamakrodham), mobile (saranasheelam), likes water (toyakaamam) are characteristic features of fish trait in tamas constitution. </li>

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<li style="font-weight:bold">Maatsya (fish trait): Coward (bheeru), unintellectual (abudham), fond of food (aaharlubdha), frail [[Sharira|body]] & [[Manas|mind]] (anavasthita), always having anger & desires (anushakatakamakrodham), mobile (saranasheelam), likes water (toyakaamam) are characteristic features of fish trait in tamas constitution. </li>

<li style="font-weight:bold">Vanaspatya (tree trait): Excessive laziness (aalasyam), always fond of food (kevalambhininivishtamaahare), void of external and internal wisdom (sarvabudhyangaheenam), who does not follow rules and regulations, lack of wealth and dignity (sattvadharmarthakamavarjitam) are characteristic features of tree trait in tamas constitution. [Cha. Sa. shariraSthana 4/39]

</li></ol>

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=== Applied aspect ===

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Tamas is involved as an essential pathogenic factor in some diseases given below.

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Tamas is involved as an essential pathogenic factor in some [[Vyadhi|diseases]] given below.

# Intoxication, psychoneurosis (mada)

# Unconsciousness (murccha)

# Extreme alcoholism (madatayaya)

# Coma (sanyasa)

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# Insanity (unmada)

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# Insanity ([[Unmada Chikitsa|unmada]])

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# Epilepsy (apasmara)

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# Epilepsy ([[Apasmara Chikitsa|apasmara]])

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# Intellectual defects (prajnaparadha)

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# Intellectual defects ([[Prajnaparadha|prajnaparadha]])

# Hallucination, delusion, obsession, illusion (attatvabhinivesha)

# Lust (kama)

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== Psychiatric features related to tamas ==

<div style='text-align:justify;'><ol><li style="font-weight:bold">Delusion: It is a false belief based on incorrect inferences. This symptom is usually seen in schizophrenia.</li>

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<li style="font-weight:bold">Hallucinations: It ~~isa~~ false perception by special senses without any external stimulus. Hallucination may be seen in insanity, high-grade fever, & in drug poisoning.</li>

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<li style="font-weight:bold">Hallucinations: It is a false perception by special senses without any external stimulus. Hallucination may be seen in insanity, high-grade fever, & in drug poisoning.</li>

<li style="font-weight:bold">Illusion: It is the false perception by the special senses of external stimuli.</li>

<li style="font-weight:bold">Impulse: A sudden desire to do something without external stimuli or thinking about the result. usually this character is seen in dementia, epilepsy etc </li>

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=== Specific treatments of tamas dominant disorders ===

<div style='text-align:justify;'><ol><li style="font-weight:bold">Restraining psychological urges (manasikavega dharana): Psychological urges like greed (lobha), grief (shoka), fear (bhaya), jealousy (irshya), dislike (dwesha), infatuation (raga), arrogance (ahankara), shameless (nirlajja) etc. shall be controlled. [Cha. Sa. Sutra Sharira 7/25-29] </li>

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<li style="font-weight:bold">Spiritual therapy (daivavyapashrayachikitsa): It includes chanting & listening to mantras, homa , fasting (upavasa), aushadhi, wearing of mani, auspicious ceremony (mangala), gifts (upahara) following of auspicious & spiritual rules (niyama), respect of almighty (pranipata) are an integral part of ~~daivayapashrayachikitsa~~. This leads to activating the normal functioning of sattva and removes excessive tamas & rajas.<ref name="ref6">Sudha IshwarlalLokhande, Sudarshan Hande. Manasatattava and its chikitsasiddhanta, explained in Ayurveda.</ref></li>

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<li style="font-weight:bold">Spiritual therapy (daivavyapashrayachikitsa): It includes chanting & listening to mantras, homa , fasting (upavasa), aushadhi, wearing of mani, auspicious ceremony (mangala), gifts (upahara) following of auspicious & spiritual rules (niyama), respect of almighty (pranipata) are an integral part of daivayapashraya chikitsa. This leads to activating the normal functioning of sattva and removes excessive [[Tamas|tamas]] & [[Rajas|rajas]].<ref name="ref6">Sudha IshwarlalLokhande, Sudarshan Hande. Manasatattava and its chikitsasiddhanta, explained in Ayurveda.</ref></li>

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<li style="font-weight:bold">Rational therapy (yuktivyapashrayachikitsa): Aimed at rational use of medicines (internal & external or both) and food (Ahara). Which are further classified into two types:<ref name="ref7">https://www.planetayurveda.com/manas-chikitsa-in-ayurveda/</ref></li>

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<li style="font-weight:bold">Rational therapy (yuktivyapashrayachikitsa): Aimed at rational use of medicines (internal & external or both) and food ([[Ahara|Ahara]]). Which are further classified into two types:<ref name="ref7">https://www.planetayurveda.com/manas-chikitsa-in-ayurveda/</ref></li>

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<li style="font-weight:bold">Shamana: This normalizes the dosha in the body. Some medicines indicated in mental illness are described below:</li>

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<li style="font-weight:bold">[[Shamana|Shamana]]: This normalizes the [[Dosha|dosha]] in the [[Sharira|body]]. Some medicines indicated in mental illness are described below:</li>

{| class="wikitable" style="margin:auto"

! Single drugs

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| Centella asiatica Linn. (Mandukaparni), Convolvulaspleuricaulis (Shankhapushpi), Tinospora cordifolia Miers. (Guduchi), Glycyrrhiza glabra Linn. (Madhuyashthi) 24) [Cha. Sa. ChikitsaSthana 1/30-31]

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| Centella asiatica Linn. (Mandukaparni), Convolvulaspleuricaulis (Shankhapushpi), [[Guduchi|Tinospora cordifolia Miers. (Guduchi)]], Glycyrrhiza glabra Linn. (Madhuyashthi) 24) [Cha. Sa. ChikitsaSthana 1/30-31]

|-

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! Ghee

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! [[Ghee|Ghee]]

| Kalyanakaghrita, mahakalyanakghritapanchagavyaghrita, purana ghrita, prapuranaghrita [Cha. Sa. ChikitsaSthana 9/35-61]

Mahapaishachikaghrita, Brahmi ghrita, Lashunadighrita, Shatadhautaghrita,) [Cha. Sa. ChikitsaSthana 10/17-25] etc.

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| Shadapidutailam [Bhaisajyaratnavali, Shirorogadhikara 65/81-83]

|-

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! Rasa aushadhi

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! [[Rasa|Rasa]] [[Aushadhi|aushadhi]]

| Smritisagara rasa, [YogaratnakarApasamaraChikitsa] Unmadagajankusha rasa<ref name="ref3" />[BhaishajyaratnavaliUnmadaRogadhikara]

|-

|}

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<li style="font-weight:bold">Purification procedures (shodhana) : Elimination of excessively aggravated dosha leads to equilibrium in body. Panchakarma treatment like vamana,virechana, nasya, niruha, anuvasana are described in mental illness. [Ch. Sa. ChikitsaSthana 10/61]</li></ol>

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<li style="font-weight:bold">Purification procedures ([[Shodhana|shodhana]]) : Elimination of excessively aggravated [[Dosha|dosha]] leads to equilibrium in [[Sharira|body]]. [[Panchakarma|Panchakarma]] treatment like [[Vamana|vamana]], [[Virechana|virechana]], [[Nasya|nasya]], niruha, [[Anuvasana|anuvasana]] are described in mental illness. [Ch. Sa. ChikitsaSthana 10/61]</li></ol>

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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>

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<li style="font-weight:bold">Psychotherapy (sattvajaya): Psychotherapy aims at regulating the [[Manas|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>

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<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">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 [[Manas|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" /></li></ol>

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<li style="font-weight:bold">Yoga: By the practice of ashtanga yoga (yama, niyama, asana, prayanama, pratyahara, dharana, [[Dhyana|dhyana]] and [[Samadhi|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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<ol style='text-align:justify;'><li style="font-weight:bold">Tri-gunas ([[Sattva|Sattva]], [[Rajas|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">Transformational Leadership & [[Triguna|Triguna]] Theory: The research suggests techniques aimed on inward growth of self-management. Techniques suggested for the promotion of [[Sattva|sattva]] could be applied for the development of transformation leadership. Concept of [[Triguna|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>: 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.</li></ol>

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<li style="font-weight:bold">DEMOGRAPHIC CORRELATES OF [[Triguna|TRIGUNA]] (2013)<ref name="ref11">Kewalramani, Soni& Mukta, Prof & Rastogi, Rani. Demographic correlations of [[Triguna|trigunas]]. Journal of Advanced Research, Vol. 1, Issue 9, September, 2013. 1. 33-47.</ref>: The study was performed to evaluate relationship of [[Triguna|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|sattva]] [[Guna|guna]] than managers from nuclear families. The managers from nuclear families are higher on tamas [[Guna|guna]] than managers from joint families. Another important point observed in the results was that [[Rajas|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|triguna]] as theoretically [[Rajas|rajas]] and tamas are very opposite to each other.</li></ol>

=== 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 : 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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<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 : 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 [[Manas|mind]]), a vatananatmajavikara can be considered as minor psychic disorders. There is reduced quality of tamas, and excess [[Sattva|sattva]] and [[Rajas|rajas]]. Tamas cause sleep and calmness, while [[Rajas|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 : 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">Kavita M. Vyas (2011): Interrelationship of Shareera-Doshas and Manasa-Doshas and their influence on physiopsychopathology. Department of Basic Principles,IPGT&RA, Jamnagar : 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|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]].</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. 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>

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<li style="font-weight:bold">Dr Hetal D. Amin (2012): Philosophical and applied ayurvedic aspects of [[Manas|manas]] with special reference to [[Smruti (memory)|smriti]]. Department of Basic Principles IPGT&RA, Jamnagar. 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 sattvavajayachikitsa stands first in the management of mental disorders (manas [[Vyadhi|vyadhi]]), hence it is better to adopt sattvavajayachikitsa for managing mental diseases. </li></ol>

== References ==

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