Context: According to the scripture, Guëäs are the fundamental ways by which a man's thought and deeds are guided. Study of Guëäs plays a very important role in yoga research. Aim: Aims of the current research were to prepare a translated Hindi version of the Vedic Personality Inventory (H-VPI) and assess the internal consistencies as well as construct validity. Settings and Design: This is a cross-sectional study comprised of 284 samples (74 females and 210 males). Participants' age ranged between 18 and 65 years with a mean age of 25.23 years (standard deviation = 8.77). The subjects were from Alwar District, Rajasthan India. Who were the students of graduation and postgraduation studies at the Siddhi Vinak College, Government Higher Secondary School and local participants. Subjects and Methods: Participants were given questionnaire packets including demographic details, H-VPI, Mindfulness Attention Awareness Scale, General Health Questionnaire, and positive affect (PA) and negative affect (NA) scale. Results: Cronbach's α for the H-VPI indicate adequate internal consistency ranging from 0.69 to 0.91. Mindfulness was correlated positively (r = 0.36) with Sattava and negatively with Rajas (r = −0.19 and Tamas (r = −0.36). Psychological distress was correlated negatively with Sattava (r = −0.45) and positively with Rajas (r = 0.33) and Tamas (r = 0.37). PA was correlated positively with Sattava (r = 0.19) and negatively with Rajas (r = −0.10) and Tamas (r = −0.19). NA was correlated negatively with Sattava (r = −0.38), and positively with Rajas (r = 0.22), and Tamas (r = 0.36). Conclusions: In summary, the current study found that the H-VPI has adequate reliability and construct validity. This questionnaire will be very useful in assessing Yogic personality (Guëäs), whom the native language is Hindi. Key words: Affect, distress, guna, mindfulness, reliability, yoga

The words such as jnana, vijnana and prajnana have wide and multifarious meanings in the Hindu thoughts and especially in the Vedanta philosophy. They just does not mean any kind of knowledge but a systematic methodology and encompass a plethora of disciplines, be it in the realms of art, science or philosophy. The aim and purpose of such knowledge are to help the individual in attaining happiness and welfare in this world leading to salvation. The goals of every Hindu, nay, any seeker revolves around the proper understanding and perceiving the above concepts and implementing them personally for a meaningful and purposeful living in this world and the world hereafter. This paper examines the etymology of the words jnana, vijnana and prajnana, their connotations and denotations from the domains of grammar and Vedanta philosophy. Jnana stands for knowledge, vijnana for the systematic study of a branch of learning, science, intellectual awareness and consciousness. Prajnana stands for profound knowledge, wisdom, ultimate reality or Brahman. These words are inter-related and connote a higher meaning in the realm of spiritualism. This paper also attempts to compare these concepts from the standpoint of modern scientific methodology and consciousness debates.

This paper is based on the premise that Indian tradition is a rich store-house of knowledge on the human phenomenon, which is yet to be tapped adequately within the academic framework. Indian Psychology (IP), evolves from certain time-tested methodologies and 'technologies' in studying and understanding human nature based on centuries of rigorous self-observation and inner research by dedicated and conscientious 'explorers' of the realms of consciousness. The available records on these experiments bear testimony to the fact that they are repeatable and verifiable provided the necessary 'instruments' are well equipped and adequately calibrated. This paper attempts to give a brief introduction to the basic characteristics of IP. It starts by providing the context and need for IP. Further, it discusses certain important characteristics of IP and concludes with an emphasis on the need for an experiential understanding

The modern society has given us options and choices. More we have, more dissatisfied we are! Dissatisfaction brings nothing but unhappiness. The contented man is pleased with what he has. Such contentment breeds happiness and is worth cultivating. Various spiritual and yogic literatures explain the importance of being satisfied, with what to be satisfied and how to achieve satisfaction. This study unveils how our ancient time people were contented despite of the distractions from external world. The study explored Bhagavad Geeta, chanakya nīti, Samayocitapadyaratnamālikā (subhaṣita), śrī caitanya caritāmṛta, dhammapāda, Dīgha Nikāya, Nārada bhakti sutra, Patanjali Yoga Sutra, Yoga Vasistha, and Upanishads. This study answers what is satisfaction? How one can be satisfied? With what one should be satisfied? And why one should be satisfied? Satisfaction is the greatest wealth and highest happiness. It brings effortless concentration and removes obstacles in the path of Yoga. One who is satisfied is dear to God. As long as one is not satisfied in the self, he will be subjected to sorrow. With the rise of contentment the purity of one's heart blooms. The contented man who possesses nothing owns the world. This study is unveils how our ancient time people were contented despite of the distractions from external world. It is worth to be discriminative of what we should be contented with and what not.