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<p style="text-align:justify;">Tamas means darkness, illusion, ignorance, inertia, inactivity, dullness etc.  It is one of the three fundamental qualities along with [[Sattva|sattva]] and [[Rajas|rajas]]. Tamas has two significant characters i.e. resistance and heaviness. These are responsible for restraining or controlling  thoughts. It induces lethargy, fatigue, sleep etc. As per [https://en.wikipedia.org/wiki/Bhagavad_Gita Bhagavad Gita], tamas is responsible for ignorance and sleep. It is the leading cause of darkness in the [[Manas|mind]], negligence & delusion, illusion & hallucinations.<ref name="ref1">Mrunalini R. Patel, BSc. Applying the knowledge of [[Ayurveda|ayurveda]] to appraise the US nutritional paradigm. California College of Ayurveda. 2010 Nov 24.</ref>The excessive lazy and sleepy person has a tamas dominant psychic constitution ([[Tamas|Tamasika]] [[Manas|manas]] [[Prakriti|prakriti]]). [Cha. Sa. [[Sharira Sthana]] 4/36] This article describes the concept and applications of tamas.
</p>
{{Infobox
|title =  Contributors
|label1 = Section/Chapter/topic
|data1 = Concepts/[[Tamas]]  
|label2 = Authors
|data2 = Bhojani M. K. <sup>1</sup>,<br/>Kabadwal Dipti<sup>2</sup>
|label3 = Reviewer
|data3 = [[Gopal Basisht|Basisht G.]]<sup>3</sup>, 
|label4 = Editor
|data4 = [[Yogesh Deole|Deole Y.S.]]<sup>4</sup>
|label5 = Affiliations
|data5 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India<br/><sup>2</sup>Department of Samhita Siddhant, A.I.I.A., New Delhi, India<br/><sup>3</sup> Rheumatologist, Orlando, Florida, U.S.A.<br/><sup>4</sup>Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India
|label6 = Correspondence emails
|data6 =meera.samhita@aiia.gov.in, 
carakasamhita@gmail.com
|label7 = Publisher 
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India
|label8 = Date of publication:
|data8 =November 21, 2022
|label9 = DOI
|data9 = {{DoiWithLink}}
}}

== Etymology and derivation ==
Tamas  is the Sanskrit word that means darkness, inert, dullness or inactivity.<ref name="ref2">https://en.m.wikipedia.org</ref> It is derived from the word ‘tama’ meaning darkness. 

=== Classical interpretations ===
<div style='text-align:justify;'>
[[Sattva|Sattva]], [[Rajas|rajas]], and tamas are connected with three [[Dosha|doshas]] ([[Vata dosha|Vata]], [[Pitta dosha|pitta]], [[Kapha|kapha]])  [Su. Sa. Sharira Sthana 4/23] 
Therefore, all neurophysiological functions of the body are coordinated by them.
Tamas has been described in the context of three types of mental strengths (trividha sattva), psychological constitutions ([[Prakriti|prakriti]]), & psychological characteristics ([[manasa]] [[guna]]). [Cha. Sa. [[Sharira Sthana]] 4/36]
* It is mentioned in the context of three fundamental universal qualities (mahaguna) [As Sa. Sutra Sthana 1/41].
* Tama is described under mahaprakriti  [Su. Sa. ShariraSthana 4/97] & twelve pranas. [Su. Sa. Sharira Sthana 4/3]
* Tamas is described as karana [[dravya]]. (Acharya Prabhakara)
</div>

'''Properties of tamas:''' [[Katu|Pungent (katu)]] & [[Kashaya|astringent (kashaya)]] [As. Sa. Sutra Sthana 12/91]
a]. It increases the desire for pleasure (kamavardhaka), reduces fatigue in the [[Sharira|body]] and [[Manas|mind]] (klamahara), responsible for darkness. It leads to confusion (mohajanak), hallucination (drikabhramaka), heaviness (guru), and forgetfulness (avaraka). [Bhava Prakash Nighantu 1: 4: 273]

=== Characteristics of tamasika person ===
Overthinker or depressed (vishada), atheist (naastika), does not follow proper rules & regulations (adharmasheela), lethargy (akarmasheela), fond of excessive [[Nidra|sleep (nidaralu)]], senseless (durmedhastvam). [Su. Sa. Sharira Sthana 1/18]

== Interrelationship of tamas with five basic elements ([[Pancha mahabhuta|panchamahubhuta]]) and [[dosha]] ==
<div style='text-align:justify;'>
During the evolutionary process, the five basic elements are created by the combination of triguna.12) [Su. Sa. Sharira Sthana 1/3-4] 
The [[Prithvi mahabhuta|earth element (prithvi mahabhuta)]] is created by tamas. [Su. Sa. Sharira Sthana 1/20]. [[Sattva|Sattva]] entity is cause for reflection of a person's purity, essence, and intelligence. [[Rajas|Rajas]] is responsible for all the movements of [[Sharira|body]] or [[Manas|mind]]. Tamas is responsible for the equilibrium of the quality of [[Sattva|sattva]] and [[Rajas|rajas]]. <ref name="ref3">Satva, rajas, tamas as per ayurveda by  Raghuram Y.S (Md ayu), Dr Manasa (bams) available on  //www.easyayurveda.com/2019/01/15/tridosha-satva-rajas-tamas</ref>
[[Kapha|Kapha dosha]] is made up of [[Jala mahabhuta|water (jala)]], [[Prithvi mahabhuta|earth (prithvi)]].[As. Sa. Sutra Stana20/3] [[Kapha|Kapha dosha]] maintains the equilibrium of [[Vata dosha|vata]] and [[Pitta dosha|pitta dosha]] and also reduces adverse effects of [[Vata dosha|vata]] & [[Pitta dosha|pitta dosha]]. Rajas is connected with [[Vata dosha|vata dosha]], sattva with [[Pitta dosha|pitta dosha]], and tamas with [[Kapha|kapha dosha]] as per similarity in creation and functions.<ref name="ref3" /> he diet and regimen that increases physical entities also enhance psychological entities.
</div>

== Diet and regimen that increases the quality of tamas ==
<div style='text-align:justify;'>The food that makes the mind sluggish and promotes [[Vyadhi|diseases]] increases tamas. 
As per Bhagavad Gita, tamasika food requires a lot of energy and time to digest. It has a grounding effect, usually creating passivity and reducing [[Sharira|body]] and [[Manas|mind]] activity. Characters of the food liked by tamasika person are as follow:
<ol><li style="font-weight:bold">Yatayamam: <span style="font-weight:normal">The food which has passed a three and half hours time (one yama) after its preparation.</span></li>
<li style="font-weight:bold">Gatarasa (tasteless): <span style="font-weight:normal">The food which has lost its original taste and quality because of over or under-cooking, without adding all ingredients that are required for preparation.</span></li>
<li style="font-weight:bold">Pooti (putrid): <span style="font-weight:normal">Food that has a putrid odor. Ex. garlic, onion, mushroom, frozen etc.</span></li>
<li style="font-weight:bold">Paryushita (stale food): <span style="font-weight:normal">Packed bread, bottled or canned food, preserved food etc.</span></li>
'''<li style="font-weight:bold">Amedhya: <span style="font-weight:normal">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.</span></li>
</ol>
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 ==
<div style='text-align:justify;'>
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 ===
<div style='text-align:justify;'>The tamas dominant [[Manas|manas]] [[Prakriti|prakriti]] (psychic constitution) is broadly classified into three types:
<ol><li style="font-weight:bold">Pashava (animal trait): <span style="font-weight:normal">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.</span></li>
<li style="font-weight:bold">Maatsya (fish trait): <span style="font-weight:normal">Coward (bheeru), unintellectual (abudham), fond of food (aaharalubdha), 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. </span></li>
<li style="font-weight:bold">Vanaspatya (tree trait): <span style="font-weight:normal">Excessive laziness (aalasyam), always fond of food (kevalambhininivishtam aahare), 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. [[Sharira Sthana]] 4/39] 
</span></li></ol>
</div>

=== Applied aspect ===  
Tamas is involved as an essential pathogenic factor in some [[Vyadhi|diseases]] given below. 
# Intoxication, psychoneurosis (mada)
# Unconsciousness (murccha)
# Extreme alcoholism (madatayaya)
# Coma (sanyasa)
# Insanity ([[Unmada Chikitsa|unmada]])
# Epilepsy ([[Apasmara Chikitsa|apasmara]])
# Intellectual defects ([[Prajnaparadha|prajnaparadha]])
# Hallucination, delusion, obsession, illusion (attatvabhinivesha)
# Lust (kama)
# Confusion (moha)
# Grief (shoka)
# Depression (vishada)
# Drowsiness (tandra)<ref name="ref4">Kumar Jitendra1, Gond Pushpa, Byadgi P.S.31Junior Resident. Critical evaluation of manas roga in ayurveda. Indian Journal of Agriculture and Allied Sciences. 2015 Jun 27;106-107. ISSN 2395-1109 Volume: 1, No.: 2.</ref>

== Psychiatric features related to tamas ==
<div style='text-align:justify;'><ol><li style="font-weight:bold">Delusion: <span style="font-weight:normal">It is a false belief based on incorrect inferences. This symptom is usually seen in schizophrenia.</span></li>
<li style="font-weight:bold">Hallucinations: <span style="font-weight:normal">It is a false perception by special senses without any external stimulus. Hallucination may be seen in insanity, high-grade fever, & in drug poisoning.</span></li>
<li style="font-weight:bold">Illusion: <span style="font-weight:normal">It is the false perception by the special senses of external stimuli.</span></li>
<li style="font-weight:bold">Impulse: <span style="font-weight:normal">A sudden desire to do something without external stimuli or thinking about the result. usually this character is seen in dementia, epilepsy etc </span></li>
<li style="font-weight:bold">Obsession: <span style="font-weight:normal">Excessive thoughts, ideas, or emotions that cannot be eliminated logically</span></li>
<li style="font-weight:bold">Lucid internal: <span style="font-weight:normal">It is the period at which all signs and symptoms of insanity are not visible, and the person's behavior looks healthy.<ref name="ref5">Gautam Biswas,Review of forensic medicine  and toxicology , 2nd edition chapter 29 page number 353-35. Jaypee brothers medical publishers (p) limited.</ref></div>

== General principles of treatment ==
<div style="text-align:justify;">
Maintaining nutritional status, prevention & cure of mental illness needs proper living conditions & environment that promotes mental health. Following are principles for the prevention and treatment of pacifying tamas relating disorders. 
* Intake of a balanced diet
* Following rules and regulations for the preparation & intake of food (ashtha aharavidhi visheshayatana) and dietary guidelines ([[ahara vidhi]])
* Daily regimen ([[dinacharya]])
* Night regimen (ratricharya) 
* Seasonal regimen ([[ritucharya]])

=== Specific treatments of tamas dominant disorders ===
<div style="text-align:justify;"><ol><li style="font-weight:bold">Restraining psychological urges (manasika vega dharana): <span style="font-weight:normal">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 Sthana]] 7/25-29] </span></li>
<li style="font-weight:bold">Spiritual therapy (daivavyapashraya chikitsa): <span style="font-weight:normal">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></span></li>
<li style="font-weight:bold">Rational therapy (yuktivyapashraya chikitsa): <span style="font-weight:normal">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></span></li>
<ol type="a">
  <li style="font-weight:bold">Pacification therapies ([[Shamana|Shamana)]]: <span style="font-weight:normal">This normalizes the [[Dosha|dosha]] in the [[Sharira|body]]. Some medicines indicated in mental illness are described below:</span></li>
{| class="wikitable" style="margin:auto"
! Single drugs
| Centella asiatica Linn. (Mandukaparni), Convolvulas pleuricaulis  (Shankhapushpi), [[Guduchi|Tinospora cordifolia Miers. (Guduchi)]], Glycyrrhiza glabra Linn. (Madhuyashthi) 24)  [Cha. Sa. [[Chikitsa Sthana]] 1/30-31]
|-
! [[Ghee|Ghee]]
| Kalyanakaghrita, mahakalyanaka ghrita,  panchagavya ghrita, purana ghrita, prapurana ghrita [Cha. Sa. [[Chikitsa Sthana]] 9/35-61] 
Mahapaishachika ghrita, Brahmi ghrita, Lashunadi ghrita, Shatadhauta ghrita,) [Cha. Sa. [[Chikitsa Sthana]] 10/17-25] etc.
|-
! Syrup
| Shankhapushpi<ref name="ref8">www.ayurtimes.com/shankhpushpi-syrup-benefits-side-effects/</ref>
|-
! Oil
| Shadapidutailam [Bhaisajya ratnavali, Shirorogadhikara 65/81-83]
|-
! [[Rasa|Rasa]] [[Aushadhi|aushadhi]]
| Smritisagara rasa, [Yogaratnakar Apasamara Chikitsa] <br/>Unmadagajankusha rasa<ref name="ref3" />[Bhaishajyaratnavali Unmada Rogadhikara]
|-
|}
<li style="font-weight:bold">Purification procedures ([[Shodhana|shodhana]]) : <span style="font-weight:normal">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. [[Chikitsa Sthana]] 10/61]</span></li></ol>
<li style="font-weight:bold">Psychotherapy (sattvavajaya): <span style="font-weight:normal">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]</span></li>
<li style="font-weight:bold">Naisthiki chikitsa : <span style="font-weight:normal">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" />
<li style="font-weight:bold">Yoga: <span style="font-weight:normal">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" /></span></li></ol>

== Current researches ==
<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: <span style="font-weight:normal">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></span></li>
<li style="font-weight:bold">Transformational Leadership & [[Triguna|Triguna]] Theory: <span style="font-weight:normal">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></span></li>
<li style="font-weight:bold">Demographic correlated of [[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>: <span style="font-weight:normal">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.</span></li></ol>

=== Research theses ===
<ol style='text-align:justify;'><li style="font-weight:bold">Srivatsa (2000): <span style="font-weight:normal">Concept of Manasa Prakriti and its role in Psychopathology w.s.r to Anavasthita Chittatva (General Anxiety Disorders) and its Management. Department of Basic Principles. I.P.G.T.& R.A., Jamnagar.<br/>This research showed that [[Manas prakriti|manasa prakriti]] plays main role in vulnerability ([[hetu]] skandha), severity, prognosis ([[linga]] skandha), bioavailability of drugs, dose, mode of administration, route of administration (chikitsa skandha). Anavasthita chittatva (unstable [[Manas|mind]]), a vata nanatmaja vikara 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.</span></li>
<li style="font-weight:bold">Kavita M. Vyas (2011): <span style="font-weight:normal">Interrelationship of Shareera- Doshas and Manasa- Doshas and their influence on physio-psychopathology. Department of Basic Principles, I.P.G.T. & R.A., Jamnagar.<br/>In this study, interrelationship between both kinds of [[dosha]] has been established at different levels like origin, functioning, health, diseases and salvation was studied. 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]].</span></li>
<li style="font-weight:bold">Dr Hetal D. Amin (2012): <span style="font-weight:normal">Philosophical and applied ayurvedic aspects of [[Manas|manas]] with special reference to [[Smruti (memory)|smriti]]. Department of Basic Principles I.P.G.T. & R.A., Jamnagar.<br/>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 sattvavajaya chikitsa stands first in the management of mental disorders (manas [[Vyadhi|vyadhi]]), hence it is better to adopt sattvavajaya chikitsa for managing mental diseases. </span></li></ol>

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