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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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are limited using Kriyas as the interventions; therefore, author has made an attempt to put the observed finding and unpublished observations following the practice of each Kriya technique.

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Background: Lunar phases have proven conclusive effects on outcomes of pregnancy. Studies have shown conception on a "full moon" day results in a male infant and that on a "no moon" day results in a female infant. It is common belief that the delivery during inauspicious time of the day (Rāhukālam [RK]) could have deleterious effects on pregnancy outcome although there are no scriptural references to this. The present study was designed to look at the effects of specific time periods or Kālams on pregnancy outcomes. Materials and Methods: This retrospective controlled study reviewed the maternal and birth outcome from 1885 parturition records (2010-2012) of the obstetric unit of Rangadore Hospital, Basavanagudi, Bengaluru. Pregnancy outcome of deliveries during day in 4 time periods (90 min each) as designated in calendar prepared by Ontikoppal Panchangam for Bengaluru were compared. The three study periods were RK (inauspicious), Yamaganda Kβlam (YK) (inauspicious), and Gulika Kālam (GK) (auspicious). The control period was that which did not fall under any of the specified Kālams. All night time deliveries (8 pm to 6.00 am) were excluded. Chi-square test was used to compare the number of events of different maternal and fetal outcomes in the four different periods. Outcome Measures - Maternal: Cardio topographic abnormalities during first or second stages of labor, postpartum hemorrhage, perineal tear, Analgesic medication requirement, and Epidural analgesia requirement. Fetal: Presence of meconium stained amniotic fluid, APGAR scores, physical injuries to baby at birth, need for phototherapy, need for neonatal intensive care unit, and other complications. Results: There was no significant difference between four Kālams in any of maternal and fetal outcomes. Conclusions: The present study suggests that there is no influence of the birth time falling within the three Kālams (RK, YK, and GK) on complications of maternal outcomes and fetal outcomes.

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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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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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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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Science and religion are generally considered to be disparate and inconsistent, if not conflicting, attempts at understanding reality. However, they need not be so considered. Spiritual psychology may be seen as a discipline that combines in its pursuit spirituality and science. We can conceive of spiritual psychology as a science in search of the sacred. Indian psychology derived and constructed from classical Indian philosophies of mind and practices like yoga, and parapsychology as pursued in the West provide indirect support to spiritual psychology. They suggest possible existence of paranormal sources of knowing and states of consciousness that transcend the cerebro-centric conception of human nature. A meta-theory of spiritual psychology and Indian psychology presented here shows the complementarity of science and spirituality. Some of the important conceptual and methodological issues in studies of spirituality and parapsychology are discussed. The implications of these for studying and understanding parapsychological phenomena are considered.

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Background: Several recent experimental studies have strongly suggested that the ancient concept of 'Muhurta', or influence of starting time on outcome of a process or project, can be tested in systems in microbiology. This implies that factors connected to Jyotish astrology can act on biological systems, leading to the study of time as a heterogeneous variable in biological and social sciences. Aims: The purpose is to provide perspectives on the new results by exploring ancient conceptions of time, as recorded in various sections of the Vedic literature, with reference to conceptions of time within Vedic astrology. Materials and Methods: Various sections of the Vedic literature and associated philosophies were examined; statements concerning the nature of time were abstracted and integrated. Results: Various different conceptions of time are described, in order to show how the profound relationship between the timeless and time, first experienced in meditation, was first conceptualized and understood. The distinction between the Real and unreal, the indivisible, timeless reality underlying time, and measurable time, corresponding to mahakāla and kāla (the timeless and time), is used to define ritual time (Karma kāla), which was the original purpose of Jyotish astrology-to help guarantee the success of ritual actions. Discussion and Conclusions: Only by expanding awareness beyond time, kala, to become established in the timeless, mahakala, can an individual be liberated and go beyond the 'bite of time'.

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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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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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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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The imbalances between our outlook toward life and insight cause stress. This could most of the times result in psychosomatic ailments. By modification of our innermost attitude, we can bring peace, satisfaction and comfort irrespective of the external environment. There are many systems of healing for countering perceived stress, which helps to manage stress as well as its impact on the systems of the body. In this paper, an attempt is made to review the Indian Rāgās and the interwoven agreeable rasās (aesthetic mood) in them. The willful submission to the notes of the music and the willingness to release the negative thought patterns may be helpful in healing physically. Based on many research made on the metaphysical causation of disease, we have attempted to list particular melody or rāgās depicting a particular aesthetic mood, which could help to heal a particular disease.

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Asura grahonmada (AG) is one among 18 types of bhootonmada. Deva shatru and daitya grahonmada are used synonymously for AG. Bhootonmada is a broad category which comprises of various psychiatric or neuropsychiatric problems and they are assumed to be caused by affliction of evil spirits. Till date, no studies have been conducted on AG, and it is an under-explored topic in ayurvedic psychiatry field. The present study is focused on better understanding of AG and its clinical applicability. The present study aims at better understanding of AG along with its clinical applicability. AG is characterized by Jihma drishtim (crooked/dishonest/cruel/deceitful look), Dushtaatmaanaam (deceitful/exploitative/unlawful), Krodhanam (aggressive/hostile/impulsive), Atruptam (unsatisfied/unpleasant), Sasweda gaatram (sweating), Deva, braahmana, guru dveshinam (arrogant/grandiose/envious/negative emotionality), Nirbhayam & Shooram (reckless behaviour/impulsive), Abhimaaninam (grandiosity), Vyavasaayinam (violent/unlawful/firmness/persistence), 'Rudro aham',' upendro Aham', 'skandho aham', 'vishaakho aham' bhaashamaanam (grandiosity), Vikruta vaacham (hostility/verbal aggression), Asakrit hasantam (laughing frequently/affective dysregulation), Sura amisha ruchim (fond of alcohol and meat) and Dantai, nakhai himsantam (violent/physical aggression). The clinical picture of AG shows similarity with various psychiatric conditions such as antisocial personality disorder, narcissistic personality disorder, borderline personality disorder, bipolar disorder (BD), and comorbidity among these conditions.

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Bhramari Pranayama is said to be an aid to attain Samadhi or contemplative absorption. It is a yogic technique that comprises attending to self-produced sound emulating a bumblebee along with breath control. The vibration of sound produced is the aid to enhance the level of consciousness to reach the state of Samadhi. In this review, an attempt has been made to understand the processing of sound-Bhramari in particular, right from the origin of the sound, with the help of ancient texts such as Saivagama texts, Yoga Upanishads, Gheranda Samhita, Hatha Yoga Pradeepika, and various other texts. Features of Bhramari Pranayama are dealt in detail with its suitability to spiritual practice, research, and its potentiality as a therapy tool.

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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

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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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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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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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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

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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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Aural keloid is a development of growth in the ear which developed after ear piercing. It can present unilaterally or bilaterally with a raised and irregular border. The present report deals with a case of “aural keloid” diagnosed as “unmantha” according to Ayurveda. Efficacy of treatment was assessed on the photography. The main objectives of the treatment were to provide relief in signs and symptoms of “aural keloid” and also to prevent reoccurrences. Total four assessments were done, before treatment and after follow-up. Shastra karma is done followed by kshara karma and internal Ayurvedic medicines with dietary restrictions along with the lifestyle changes. In the present case, the patient got “clinical cure” with good improvement in itching, redness/inflammation, and also in discomfort after the procedure. With the Ayurvedic treatment procedures followed by internal medicines seem to prevent recurrence/relapse with high cure rate with no adverse effects.

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Background: The purpose of this study is to analyze the individual's performance orientation based on their aura life color. Methods: For the present study, a questionnaire was framed to assess seven aura colors based on eight components, such as approach to physical reality, mental attitude, emotional makeup, social style, personal power and leadership style, financial choices, career options and spirituality, and individual's performance orientation factors: loyalty, workaholic and goal-orientation. Data from 189 respondents was drawn from service (academic and hospital) and manufacturing (textile and auto component) sectors in Coimbatore, Tamil Nadu (India). Results: The questionnaire was subjected to reliability analysis and found to be reliable. The Independent Sample T Test analysis was done between aura life colors of higher (violet, indigo, blue, green) and lower (yellow, orange, red) order chakras with all performance orientation factors. It is inferred that individuals in aura life colors of higher order chakras are comparatively more loyal and goal-oriented when compared with individuals in lower order chakras. Similarly, it is identified that there is significant difference between individuals with violet - red, blue - red and green - red aura life colors with performance orientation factors. The result of which is, violet respondents are goal-oriented and blue respondents are found to be loyal when compared with respondents of red aura life color. Also, green respondents are found to be workaholic and goal-oriented when compared with respondents of red aura life color. Conclusion: The results of this study will guide researchers, in how performance can be improved by progression of individuals in aura life colors of lower order chakras to higher order chakras through spiritual management techniques.

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The vigorous life of a Sannyasin, an ascetic, seems to be practically difficult in this modern age. But Swami Vivekananda affirms that a life of spiritual enlightenment is very much possible in his "The Song of Sannyasin", which he had composed with 13 stanzas in July 1895 at Thousand Island Park, New York. The powerful words of Swamiji echoes the profound wisdom base from the Upanishads motivating even a normal man towards renunciation to attain the higher goal of spiritual perfection. A scholar of Vedanta, who reads this poem, will be fascinated to see how the Upanishad mantras have got translated into English through the poetic words of Swamiji. Hence this research tried to bring out the Upanishadic connection for all 13 stanzas of this poem and to establish the relevance and practical application of the age old Upanishadic wisdom.

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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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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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