The authors have developed a personality scale to assess Tridoshas i.e. Vata, Pitta, and Kapha from psychological perspective in human beings. The Tridoshas are composed of the Pancha Mahabhutas, but one or the other Dosha is dominant singularly or in combination. There can never be a state when one or the other Pancha Mahabhutas and consequently the Tridoshas are absent totally. All five are essential to sustain life. Vata Dosha is composed of Akasa and Vayu Mahabhuta. Pitta Dosha is composed of Tejas or Agni and Ap Mahabhuta. Kapha Dosha is composed of Ap and Prithvi Mahabhuta. Although Tridosha is studied, understood, and applied in Ayurveda, the present authors have tried to validate the same from the domain of psychology. Since the authors are not from the domain of Ayurveda but of Psychology, there are some constructs that are not amenable for psychological testing which have been ignored. Only those constructs that can be used by psychologists to assess the psychological aspects of the Dosha Prakriti have been used to build items for the assessment of personality. In this process, the psychometric properties of the scale are established. The scale assesses the psychological manifestation of the Tridoshas, which was the basic objective. The standardization procedure involved in the development of the Mysore Psychological Tridosha Scale is herewith delineated.
Psychology as an organized science was studied in ancient India under the purview of human medicine, which has extensive roots right from Vedic times. But understanding, classifications, methodologies, characterization, typology, and so on of human behavior-incorporating body, mind, and soul-has been a corner stone of the Indian medical system, which has a significant segment on psychological aspects of human behavior, although it is not detailed under the name of "Psychology." The coining of the term is a relatively recent phenomenon compared with the medical tradition. Although psychology per se was not studied, some of the essential thoughts that burned at stalwarts of Indian intellectual traditions were the following: "Who is the person?" "How does he think?" "What is thinking?" "What is seeing?" "What is the mind?" and "What is it made up of?" These and many more questions that delve into a person's psyche were of utmost importance to our seers and sages. These have led to immense bodies of knowledge-spiritual, technical, practical, and empirical-which are yet to be explored and disseminated even to this day. "Indian psychology is a complex subject variously viewed as esoteric and spiritual, philosophical and speculative, practical and ritualistic, and of course, as we believe, systematic and scientific understanding of human nature. There is truth in all these characterizations" (Rao, Paranjpe, & Dalal, 2008, p. xvii). Indian psychology can also mean the psychology practiced by psychologists in India but is not restricted to this, although this is what most people think it is. Although the psychology studied in Indian colleges and universities is western in nature, there are now some universities that offer a basic course on Indian psychology.Indian psychology refers partly to aspects of psychology that are directed to understanding the behavioural perspectives and psychologically relevant existential problems of Indians. Again, this is only partially relevant. . . . Indian psychology is an indigenous psychology in that it is a psychology derived from indigenous thought systems and therefore is clearly best suited to address India specific psychological issues and problems. It is, however, more than indigenous psychology for the reason that it offers fruitful psychological models and theories, though derived from classical Indian thought, that hold pan human interest. (Rao et al., 2008, p. 2, 3) The rich phenomenology of consciousness contained in classical Indian thought, Hindu as well as Buddhist, is useful in a variety of ways and is immensely helpful in promoting cognitive science and for psychodiagnostic purposes. The epistemological dualism implied in Indian psychology has profound implications for learning. . . . It also fills the current value vacuum in education. Indian psychology has thus
The authors of this study have attempted to understand whether study habits affect academic achievement among secondary and senior secondary school students of Mysore. It is also attempted to know whether students at secondary level differ from senior secondary level on their study habits. The study was conducted on the sample of 625 students of Mysore City in India using stratified random sampling technique. Results indicated that the study habits facilitate higher academic achievement. Further, it was also found that secondary school students are significantly better than senior secondary students on study habits. The findings are analyzed and explained. Thus, study habit is found to be an important correlate of academic achievement.
Education is a process of accelerating the rate of maturation among children and adolescence. Both the childhood and adolescence are crucial stages of development, which will have to be channelized healthily in order to create a rich human resource. World Health Organization (WHO) defines individuals in the age group of 10-19 as adolescents, in the age group of 10-24 as young people and in the age group of 15-24 as youth (WHO 2007).
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