The Indian perspective of personality deals with the tri-dimensional classification of Gunas (Sattva, Rajas, and Tamas) entailing physical, mental, and spiritual elements of personality. The present study aims to examine the relationship between Gunas and well-being indicators such as psychological capital, personality, life satisfaction, and subjective happiness. The study was conducted on two samples. Vedic Personality Inventory ^[1] and Mental Health Continuum-Short Form ^[2] were administered to both samples. The first sample consisted of 80 Indian professionals (males = 51 and females = 29) with mean age = 28.8 years (SD = 7.19) who were administered Psychological Capital Questionnaire ^[3] and Big-Five Personality Inventory ^[4] and the second sample consisted of 110 students (males = 82 and females = 28) with mean age = 21 years (SD = 2.72) who were administered Satisfaction with Life Scale ^[5] and Subjective Happiness Scale. ^[6] Across both studies, Sattva was found to be positively correlated with well-being. Rajas and Tamas were negatively correlated with well-being. Higher levels of Sattva and well-being were reported in the older age-group. Males scored higher on Rajas while no gender differences were found in well-being.

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The literal meaning of Kriya is cleansing. Kriyas are categorized into six and every one of them has a particular role to play as far as their cleansing action is concerned. The practice of Kriya is quoted with its subclassification in Hatha Yoga pradipika and Gheranda samhita. However, in this theoretical scientific article, all varieties of Kriyas described in Hatha Yoga have been explained with its physiological effects. Evidence-based findings are limited using Kriyas as the interventions; therefore, author has made an attempt to put the observed finding and unpublished observations following the practice of each Kriya technique.

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Context: Impulsivity is a fundamental component, consistently associated with understanding and diagnosis of various neurologic and neuropsychiatric disorders. Aims: The aim of this study is to examine the relationship between self-reported dispositional mindfulness and impulsivity in a sample of college students. Settings and Design: This is a correlational study using a sample of 370 undergraduate students (226 females and 144 males) from three colleges, in Kerala, India. Participants age ranged from 18 to 26 years with a mean age of 19.47 years (standard deviation = 1.46). Subjects and Methods: Participants were given questionnaire packets including demographic details, mindful attention awareness scale, Barratt Impulsiveness Scale version 11 (BIS-11) and General Health Questionnaire-12. Statistical Analysis Used: Pearson correlations were used to examine the association between mindfulness and Impulsivity. Partial correlations were examined between impulsivity and mindfulness measures while controlling for psychological distress. Results: Dispositional mindfulness was negatively correlated with psychological distress (r = −0.40, P < 0.01) and BIS-11 scores (BIS total: r = 0.50; attentional: r = 0.44; motor: r = −0.23 non-planning: r = 0.25, P < 0.01). Relationship remained significant between mindfulness and impulsivity while after controlling for psychological distress. Conclusions: Dispositional mindfulness related to the ability to refrain from impulsive behavior in the presence of psychological distress

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Background: “Bhuta vidya” (Ayurvedic psychiatry) is one of the eight branches of Ayurveda. The person afflicted with bhuta/graha gets grahonmaada/bhutonmaada and he will exhibit superhuman abilities or qualities without any nown/visible etiopathology. Among the 18 types of bhutonamaada's explained by Vagbhata, “Guru, Vriddha, Rishi and Siddha grahonmaada” (GVRSG) is one. Till date, there is no clear understanding about etiopathology, symptomatology, and management of GVRSG. No works have been conducted on this topic. Aim and Objective: The present article aims at better understanding of GVRSG. Discussion: Geschwind syndrome is characterized by hypergraphia, hyper religiosity, hyposexuality, circumstantiality, and intensified mental life. People like Guru, Vriddha, Rishi, and Siddha in ancient India are known to have qualities such as, “knowledge,” “teaching,” “moralistic,” “disciplined,” “religious,” “ethical,” “experienced,” “having super natural owers,” “counselor,” “guide,” and “following celibacy,” which resembles with the symptomatology of Geschwind syndrome such as, hyper-religiosity, hypergraphia, hyposexuality, emotional liability, grandiosity, and obsessive-compulsive like symptoms. Conclusion: There is marked similarity found between GVRSG and Geschwind syndrome and Ayurvedic diagnosis of Guru, Vriddha, Rishi, and Siddha bhootonmada/grahonmada is suitable for Geschwind syndrome.

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Just as DNA is for life so also it is for liberation. Vedic Astrology (Vedānga) states that Moon (manokāraka) significator of mind, Jupiter (Gnānakāraka) significator of wisdom, and Saturn (Vairāgyakāraka) significator of renunciation, mostly in conjunction in natal chart, play a significant role in a native obtaining liberation of soul from bondage. It is found that the cosmic counterparts of the DNA molecules in the supercoiling of DNA and Junk DNA are plausibly responsible for a native to obtain liberation from the death-birth cycle. This has been discussed in this paper with case studies of two enlightened souls.

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Gandharva grahonmada (GG) is one among 18 types of bhootonmada or grahonmada. Bhootonmada comprises a vast category of psychiatric problems which are assumed to be caused by affliction of evil spirits or super natural powers or extra terrestrial forces or idiopathic factors. The present study aims at better understanding of GG and its clinical applicability to the present day psychiatry practice. GG is characterized by Chandam/Teekshnam (anger/aggressiveness/irritability/hostility/violence), Saahasikam (risk taking behaviour/agitation/increased psychomotor activity), Gambheera and Adhrushya (grandiosity /agitation), Nrutyantam, gaayantam, mukha vaadyaani kurvantam (dancing, singing and playing music), Pulina vanaantaropasevi, hrishtaatma, prahasati, haasya kathaanuyogam (engaged in pleasurable activities/euphoria), Snaana, maalya, anulepana, dhoopa, gandha ratim (flamboyant appearance / obsessive compulsive symptoms), Shringaara leelaabhiratim (hyper sexuality), Rakta vastram (wearing red colour garments), Paana ratim (alcohol abuse), Svaachaaram (virtuous conduct), Chaaru chaalpa shabdam and alpa vyavahaaram (hypomania/mixed episode/mania with depressive symptoms) etc features. These features of GG show similarity with mania or hypomania or bipolar disorder (BD) comorbid with obsessive compulsive disorder (OCD). Samrambha grahonmada and hasana grahonmada are two subtypes of GG which also resembles with mania. 'Samrambha grahonmada' resembles with 'irritable/aggressive mania' whereas 'hasana grahonmada' denotes 'grandiose / elated mania'.

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In the East triguna is considered an important personality concept. Compared to western models of personality, triguna is less popular globally. Even in the East, research on triguna is scarce. Interest in the area peaked in the 1970s when theoretical works led to the development of several questionnaires. However, practical use of these tools failed to take off. Triguna research remains sporadic, strongly suggesting a lack of channelized work. The new tools, which were developed are also not much used. Apart from psychology, in recent times, management research has taken to investigating triguna and other related constructs like karma yoga. Considering the current situation of triguna research, if guidelines were drawn up, researchers would have a direction to guide their studies, at least for coming few years and be able to contribute incrementally to the field. This paper is presented in light of these considerations. We discuss the concept of triguna, characteristics of a successful personality theory and challenges in triguna research, in light of which we propose a set of eight guidelines to assist future research in the field. In addition, we discuss some of the new tools emerging from mainstream psychology, which may also be used in triguna research. Hopefully, we may look forward to some major landmarks of evidences for the triguna construct, over the coming period of time.

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Bhoot vidya (ayurvedic psychiatry) is one of the specialties of Ayurveda and it deals with various psychiatric conditions caused by affliction of evil spirits or mythological personalities. Unmada (a broad term which consists of various psychiatric problems) is a major psychiatric condition described in Ayurvedic classical texts and it is characterized by deranged mental functions. Bhootonmada is caused by affliction of evil spirits or supernatural powers or extraterrestrial forces. Vetaala grahonmada (VG) is one among the 18 types (deva, asura, rishi, guru, vruddha, siddha, pitru, gandharva, yaksha, rakshasa, sarpa, brahma rakshasa, pishacha, kushmanda, nishada, preta, maukirana, and vetala) of bhutonmada. Till date, there were no studies available on VG, and the present study aims at better understanding along with the clinical applicability of VG. VG is characterized by Satyavaadinam (truthfulness/honesty), Parivepanam (tremors), Dhoopa gandha maalya ratim (fond of perfumes and garlands), and Ati nidraalum (excessive sleepiness). Parkinson's disease (PD) is traditionally regarded as a movement disorder. Behavioral and psychological symptoms or neuropsychiatric syndromes associated with PD are frequent. They include anxiety, depression, psychosis, sleep, sexual and impulse control disorders, apathy, and cognitive dysfunction. The various features of VG have shown similarity with PD comorbid with obsessive-compulsive disorder (OCD) and excessive daytime sleepiness. VG also has shown similarity with various other conditions such as “autoimmune neuropsychiatric movement disorders.” VG is having similarity with a comorbid condition of PD with OCD.

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Objective: To evaluate immediate effect of Nadisodhana Pranayama on state anxiety in patients suffering with anxiety disorder. Materials and Methods: The study was performed on psychiatric participants (male = 10; female = 12) with age range of 18 to 49 years, age mean ± standard deviation (30.22 ± 09.08). The baseline data were used. The self as control design was followed participants participated in Nadisodhana and Breath awareness for 10 min. the same time for two consecutive days. The sequence of the session was assigned randomly to the participants. The state anxiety was assessed using state-trait anxiety inventory (STAI) before and immediately after each session. Results: Within-group comparison showed that due to alternate nostril breathing and breath awareness, STAI scores reduced or significant reduction of STAI scores in both groups (P < 0.001). In between-group comparison baseline was statistically matched (P = 0.596) whereas after intervention there was significant difference in STAI scores (P < 0.001; Mann–Whitney test). The percentage change of state anxiety was 25% after Nadisodhana whereas 8% after breath awareness. Conclusion: This pilot study shows that both Nadisodhana and breath awareness are effective mind-body practices to reduce state anxiety in patients suffering from anxiety neurosis. However, the immediate effect in reducing state anxiety was better after Nadisodhana (25%) compared to breath awareness (8%).

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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.

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Unmada (a broad term which denotes various psychiatric problems under one umbrella) is a major psychiatric illness described in all Ayurvedic classics which is characterized by deranged mental functions. The etymological meaning of Unmada is “a state of disturbed mental functions.” Kaphaja Unmada is one among the five types of Unmada, which is caused by the aggravation of Kapha dosha. The description of Kaphaja Unmada is available in all classical texts of Ayurveda along with its symptomatology. Previous works have correlated ”Kaphaja Unmada” with “depressive disorder”/“depression”/“major depressive disorder.” The symptomatology of Kaphaja Unmada and depressive disorder is 70% similar, but some of the signs and symptoms of Kaphaja Unmada such as laala sighanaka sravanam, swapna nityata, svayathuranane, shukla stimita malopadigdha akshata, naari priyata, chhardi, balam cha bhukte, ushnasevi, nakhadi shauklyam, kasa, and raatrau bhrisham are not seen in depressive disorders and they denote hypersomnia, puffiness of face, pernicious or megaloblastic anemia, hypersexual behavior, vomiting, nocturnal and postprandial aggravation, cold intolerance, depression, and dementia conditions which are due to the underlying hypothyroidism instead of depression only. These signs and symptoms can be explained in a better way when Kaphaja Unmada is compared with myxedema/hypothyroidism with depression. The present study considers that Kaphaja Unmada is more similar with hypothyroidism with depression/myxedema madness/myxedema psychosis than primary depression/typical depression alone.

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Background: We found quantifiable effects of mobile phone-induced radio-frequency electromagnetic field (RF-EMF) on subtle energy levels of teenagers through gas discharge visualization technique in a previous randomized controlled study. The present study assesses potential protective value of simple and well-known Yoga technique of Nadishuddhi pranayama on RF-EMF-induced changes on subtle energy levels of teenagers. Materials and Methods: We enrolled thirty healthy right-handed healthy teenagers (15 males and 15 females) in the age range of 16.30 ± 2.26 years from educational institutes in Bengaluru. Each participant was assigned to four randomly allocated conditions on separate days: (1) (mobile phone in “ON” mode at right ear [MPON]), (2) (mobile phone in “OFF” mode [MPOF]), (3) (MPON mode with Nadishuddhi Pranayama), and (4) (MPOF mode with Nadishuddhi Pranayama). Subtle energy levels of various organs of the participants were measured using gas discharge visualization camera Pro device, in single-blind condition, at two points of time: (1) baseline and (2) after 15 min of MPON/MPOF/MPON with Nadishuddhi/MPOF with Nadishuddhi exposure, respectively. Repeated measures ANOVA with Bonferroni adjustment was applied to perform the data analysis using SPSS version 10.0. Results: After MPON condition, the following subtle energy variables showed reduction in energy levels as compared to MPOF: (1) integral area, (2) cerebral zone cortex, (3) liver, 4) spleen, (5) right kidney, (6) pancreas, (7) thyroid, and (6) jejunum. Adding simultaneous practice of Nadishuddhi to MPON condition did not enhance subtle energy in any of the organs. Conclusion: The subtle energy-reducing effects of MPON condition on various organs, as compared to sham, were consistent with our previous study. Simultaneous practice of Nadishuddhi pranayama for 15 min, during RF-EMF exposure, did not resist reduction of subtle energy levels. Other yoga-based techniques such as meditations may be explored in future studies.

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Background: Anxiety can cause problems in examination performance, particularly mathematics. This study aimed to compare two methods of reducing math anxiety in 8^th–10^th standards, Yoga pranayama and Vedic mathematics (VM). We report a randomized controlled trial comparing effects of these on working memory, math anxiety, and cognitive flexibility. Subjects and Methods: Forty higher secondary students, resident at Sri Sai Angels School Chikkamagaluru were randomly assigned to Yogic Breathing, VM, and Jogging (JG) groups with 14, 13, and 13 children, respectively. Intervention: Children in Yoga breathing (YB) and VM groups attended 7-days' workshop on Pranayama and VM, respectively. Others went JG every day. Assessments: Mathematics Anxiety Rating Scale-Revised, STROOP test, Children's Cognitive Assessment Questionnaire, and digit span test were administered pre and post the intervention. Analysis: SPSS-17 was used for nonparametric pre-post comparison tests (Wilcoxon) and group comparisons tests (Mann–Whitney). Results: Math anxiety decreased most in VM (−11.77 ± 10.47; P < 0.01). Others: YB (−4.08 ± 4.99; P < 0.05); JG, (−3.75 ± 16.94). Changes in cognitive flexibility and reaction to cognitive stress were VM (++9.77 ± 5; P < 0.001); YB (+5.38 ± 5.38; P < 0.01) and JG (+8.58 ± 9.91; P < 0.05). Self-defeating cognition scores decreased in YB (−1.77 ± 1.83; P < 0.01) and VM (−1.38 ± 3.2), but not JG (+0.67 ± 1.44). Digit span scores were similar in all groups. Conclusion: VM and YB showed small improvement in cognitive skills and decrease in math anxiety compared to JG. The study suggests that a 7-day VM workshop can decrease math anxiety, which might help enhance cognitive skills. Calming effects of pranayama practices are the probable cause for YB group improvements.

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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.

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Today, to most scientific materialists the seat of consciousness is the brain. According to the dominant strand of this reductionist monist view, consciousness - and naturally the mind of which it is a part - is an epiphenomenon of the brain. This is a metaphysical assumption and as far as I know, there has not been any proof as of yet to support such a claim (aka the hard problem of consciousness). According to scientism, the mind is an illusion, albeit, a useful one from an evolutionary standpoint. This illusion - which strangely enough is not too different from the Hindu notion of maya - has helped us not only survive for thousands of years but also adapt more quickly to our environment. Even though our holographic-like representations of physical reality or the noumenal world are not accurate they are close enough to the-thing-itself that we have succeeded to control and abuse the planet and its resources while dominating other species along the way, to say the least. Why is this the case? Are we too much in our heads? Are we too caught up in our emotions? Clearly, there is an imbalance within and without us for which we are primarily responsible; the results of this global imbalance are such things as threats to biodiversity, war, poverty, and health issues to name but a few. We are using the wrong lenses metaphysically speaking and that is partially why we have been distorting reality, be it monism or dualism. The contributions of science ever since the Scientific Revolution are immense and grateful to them we are, especially in terms of their technological application. However, the dark side is that industrialization has made us more dehumanized and social media has made us more disconnected in the real world. The argument here is not whether technology is good or bad, but rather the question is how can we create eco-friendly technologies (from our cars to our cities) that are harmonious with nature in the ultimate or nondual sense. So what is missing? Perhaps the will is. Maybe we have been blinded by our selfishness to the extent that we cannot see beyond our desires. The paradigm shift hinted at here is one that is reminiscent of the Buddhist concept of the Middle Way, the goal being global coherence through individual transformation, which cannot happen unless there is balance in the first place and the key is balancing the heart.

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Background: There is a great deal of overlap between the symptoms of schizophrenia and the nature of yogic experiences described in various societies and religions. Aim: This study aims to separate the symptoms of psychotic disorders from the experiences described by various yogic systems. Materials and Methods: A review of various scriptures like Shrimad Bhagvad Gita, Vedas, and other spiritual literature was done and was compared with the various scientific studies regarding yogic experiences. Results: The result shows that, there exist the abnormal behaviors, which need to be controlled by taking help from psychiatry, but there are also the genuine yogic experiences, that are often confused with the symptoms of a psychotic disorder like schizophrenia. Conclusions: The science of psychiatry is playing an important role in classifying the behavioral patterns and thus helping us to control the abnormal behavior patterns. Still, we cannot deny the fact that, the budding science in a developmental stage is unable to unravel the complete mysteries of human mind and because of that; some genuine yogic experiences are often confused with psychotic disorders.

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Background: Meditation brings calmness to the mental activities and develops the internal awareness. It can be helpful in reducing stress and anxiety in student community and academicians. Aims: The aim was to measure the outcomes of cyclic meditation (CM), yogic relaxation technique, when compared to supine rest (SR). We examine reduction in anxiety, using Spielberger's State-Trait Anxiety Inventory (STAI). Materials and Methods: A total of 60 high school students (both genders) participated in this study, aged between 13 and 16 years (group average age ± standard deviation, 14.78 ± 1.22 years). They were attending 10 days yoga training course during their summer vacation. Those children's, who had English as the main medium of instructions, were included. They acted as their own controls. They were divided into two groups and tested on the STAI, immediately before and after 22:30 min of practice of CM on 1 day, and immediately before and after an equal period of SR on the other day. For the assessment, the first group performed CM on day 9, and SR on day 10. For the second group, the order was reversed. Results: There was a significant reduction on STAI scores within group (pre and post) of CM (4.27%, P = 0.016) session and no change in SR session. Further, subgroup analysis based on gender revealed that the female group had a significant reduction following both sessions, but male group had nonsignificant reduction in STAI score. The female group found significantly differs from the male group in STAI score on both the sessions. Conclusions: The CM found to be a useful technique to combat the state of anxiety with different magnitude of changes in gender subgroups. The female group was benefitted more by following both CM and SR sessions compared with male group.

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Context: Incorporation of educational measures which enhance well-being is one of the priority needs of mainstream education in the 21^st century. Yoga nidra is an ancient Indian practice which enhances well-being through the release of stress on physical, emotional, and mental planes of one's being through the creation of an experiential state of inner awareness with simultaneous detachment. Aim: The aim of the study was to assess qualitative effects of yoga nidra on physical, emotional, cognitive, and spiritual dimensions of well-being in trainee teachers. Materials and Methods: Seventy-seven students received yoga nidra sessions over for 3 months. About 86% of students (n = 66) submitted their diary notes containing their observations and experiences about yoga nidra sessions, which were thematically analyzed. Results: Key observations captured from 475 individual observation notes were experience of quietude, freshness, and relief from fatigue, clarity of thoughts, enhanced concentration, memory and reduction of anxiety, depression, and worries. As the weeks of the study progressed, the transformative effects of yoga nidra were noticed in the forms of enhanced capacity for self-reflection, self-awareness, and behavioral modification. Conclusion: Yoga nidra sessions enhance hedonic and eudemonic dimensions of well-being through minimizing negative emotions such as stress and anxiety, enhancing positive emotions such as happiness, enthusiasm, and alertness, and bringing about an experience of cognitive, emotional and behavioral stability, and clarity. It can be considered as a useful tool for enhancing well-being.

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Allergic respiratory conditions are a major public health challenge worldwide. Asthma is a heterogeneous disease, usually characterized by chronic airway inflammation. It is defined by the history of respiratory symptoms such as wheeze, shortness of breath, chest tightness, and cough that vary over time and in intensity, together with variable expiratory airflow limitation. Asthma is one of the most common chronic diseases worldwide, with an estimated 300 million affected individuals. It is also an associated disease with allergic rhinitis (AR). AR is characterized by nasal congestion, rhinorrhea, sneezing, itching of the nose, and/or postnasal discharge. It is also closely related to asthma and 10%–40% of people with rhinitis have concomitant asthma Researches in this field are very limited; therefore, this review article will be helpful in updating the knowledge about disease and drugs that can help in satisfying the attending people. Yoga is one of the complementary medicines which are helpful in relaxing the muscles, releasing anxiety, improving blood circulation, respiration, etc. Yoga uses a holistic approach to promote positive health for centuries. A regular practice of jalaneti and pranayama provides the relaxation and sound sleep and works as healing therapy for AR and asthma

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Sukshma sareera is subtle and cannot be seen to our naked eyes. The structure of Pranamya (astral sheath) Manomaya kosha (mental sheath) and Vijnanamaya Kosha (wisdom) constitute Sukshma sareera. It is functional and can be understood as survival and feeling of pleasure and pain, hibernation, running away from danger, anticipating before the occurrence of an accident, bodily resistance against harsh environment, etc. In this theoretical article, we shall be discussing the structure and function of Pranamaya kosha which is a key structure of our Sukshma sareera.

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The role of women in orienting life and family were elucidated in Rig Vedic age. They enjoyed independence and self-reliance. Besides their domestic role, they had every access to education with tremendous potential to realize the highest truths. Many of them were seers who had an intellectual and spiritual depth. Women played an important role in maintaining the economic status of the family with the occupation of spinning, weaving, and needlework. Widow's remarriage was permitted in Rig Vedic society as evidenced in the funeral hymn in the Rig Veda. Caste system in the society did not seem to be strict. During this time inter-caste marriages took place in society. Women learned several disciplines that included vocal and instrumental music and dance. Women were also allowed to learn martial pursuits. Respect and value of the women in the Vedic society not merely as household mistress but also as individuals with great potential to contribute to human society were revealed.

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Ayurveda considers Buddhi (intellect/cognition) as a separate entity which works in collaboration with the Manas (mind). Buddhi provides confirmative knowledge after proper analysis. Buddhi is considered as the organ of perception. Pancha indriya buddhis (Chakshu buddhi, Shrotra buddhi, Ghraana buddhi, Rasana buddhi, and Sparshana buddhi) are the basic intelligence or knowledge which are responsible to generate pancha indriya gyana (knowledge related to five sensory organs). In Ayurveda, till date, no studies are available on Pancha indriya buddhis. Pancha indriya buddhi and their clinical significance have been underexplored. “Chakshu buddhi” helps in seeing and perceiving different objects with different shapes, colors, and sizes. Chakshu buddhi's functions resemble with the functions of visual association area of the brain. “Shrotra buddhi” helps to hear and understand the sounds as well as speech and its functions resemble with the functions of auditory association area. “Ghraana buddhi” helps to perceive or identify different types of smells, and its functions are equivalent to the functions of piriform cortex, amygdale, and orbitofrontal regions of the brain. “Rasana buddhi” helps to perceive taste, and its functions are similar to insula/operculum or anterior temporal lobe. To perceive the stimuli of touch and to recognize the objects by touch ‘Sparshana buddhi’ is essential. The functions of Sparshana Buddhi are equivalent to sensory association cortex. Functions of Pancha indriya buddhis resemble with the functions of association cortices of the brain and the pathological states of indriya buddhis denote different types of Agnosia.

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