EXPLORATORY FACTOR ANALYSIS AND ITEM REDUCTION OF THE

VEDIC PERSONALITY INVENTORY

TOWARDS COMPLETION OF
MASTER OF SCIENCE IN YOGA THERAPY (MSc YC)

SUBMITTED BY
ABHISHEK SINGH
REGISTRATION NO.
1060819002

UNDER THE GUIDANCE OF

DR. JUDU ILAVARASU

Swämi VivekännadYoga Anusandhäna Samsthäna

No.19, Eknath Bhavan, Gavipuram Circle, Kempegowdanagar,
Bangalore-560019 India.Website: www.svyasa.org
 CERTIFICATE

This is to certify that ABHISHEK SINGH who has got MSc registration with start from August
2019 by Swami Vivekananda Yoga Anusandhana Samsthana, Deemed University, has
successfully completed the required training in acquiring the relevant background knowledge in
Yoga Consciousness and has completed the M.Sc. course of 2 years to submit this research
project entitled “Exploratory factor analysis and item reduction of the vedic personality
inventory” as per the regulations of the University.

DR. JUDU ILAVARASU, Ph. D

Associate professor

S-VYASA University, Bengaluru

Date: 26/06/2021
Place: Bengaluru
 DECLARATION

I hereby declare that the subjected study was conducted by me at Swami Vivekananda Yoga
Anusandhana Samsthana (S-VYASA), Bengaluru, under the guidance of DR. JUDU
ILAVARASU, Ph. D S-VYASA University Bengaluru.

I also declare that the subject matter of my dissertation entitled “Exploratory factor analysis
and item reduction of the vedic personality inventory” has not previously formed the basis of
the award of any degree, diploma, associate-ship, fellowship or similar titles.

DATE: 26/06/2021 Abhishek Singh

PLACE: Bengaluru
 ACKNOWLEDGEMENT

Firstly, I would like to express my gratitude to the divine power, persons and all surroundings
which guided and supported directly and indirectly throughout the tenure of the study.

I am extremely thankful to Swami Vivekananda Yoga Anusandhana Samsthana (SVYASA)

for offering me the opportunity for preparing and completing the study and allowing to utilizing
resources.

I am with wholeheartedly thankful to my research guide Dr. judu ilavarasu for their precious
guidance while preparing the research. Their guidance has proved to be highly useful and
without them, the study might not have been possible.

I am also thankful to Dr. Rajesh S.K for making me work independently and Padmasri Didi,
who supported with various aspects of this research.

I am also thankful to dear classmates Niyata Sahu, Rashmi, Prachi, Richa and Pooja of MSc
2019 batch for their co-operation, patience and support.

I would like to take this opportunity to extend our warm thoughts to my family and friends and
whosoever helped me with their inspiration and support in making this research a wonderful
learning experience.
 Abstract

Background: VEDIC PERSONALITY TOOL Questionnaire is a cost-effective screening tool to

detect different personality (Guna) of the people. Further the data can be used to interpret the
sattva, Rajas, and tamas.

Aim: The aim of this study is to analyses & item reduction of Vedic personality inventory tool.

Methodology: The study employed tool development method through which a questionnaire
with 56 items was developed. The questionnaire was given in the campus to all the courses
except BAMS & staff of college. Data was collected through questionnaire and then transfer to
the Excel sheet which was further analyzed and interpreted by software JASP. As it was a
survey design there was no intervention.

Result: This questionnaire study was done on total 3792 volunteer whose age range was 17 to
75years. Out of 18 items six items from each of the factor based on the higher to lower value.
The overall internal consistency measured using Cronbach’s alpha was 0.78 for 18 item and
three factor solution the alpha value is 0.87 (tamas), 0.85 (sattva), 0.73 (Rajas).

Conclusion: I have performed an analysis on whole data and item reduction of Prepared Vedic
inventory tool, the Cronbach’s alpha of sattva and Rajas is more than Rajas so by seeing the
value of Cronbach’s alpha we can say that the quality of sattva and tamas is more in all
participants and Rajas is less as compare to other two Gunas, we also matched the question of
sattva, Rajas and tamas from the Vedic inventory tool we come to conclusion that factor 1 is
tamas, factor 2 is sattva and factor 3 is Rajas.
STANDARD INTERNATIONAL TRANSLITERATION CODE USED TO
TRANSLITERATE SANSKRIT WORDS

a = A ìa = ' pa = p

ä = Aa ca = c pha = )

i = # cha = D ba = b

é = $ ja = j bha = É

u = % jha = H ma = m

ü = ^ ï = | ya = y

å = \ öa = q ra = r

è = § öha = Q la = l

e = @ òa = f va = v

ai = @e òha = F ça = z

o = Aae ëa = [ ña = ;

au = AaE ta = t sa = s

à = A tha = w ha = h

ù = A> da = d kña = ]

ka = k dha = x tr = Ç

kha = o na = n jïa = }

ga = g gha = "
 CHAPTER-1

INTRODUCTION

TRIGUNA

TriGuna theory is Indian theory of personality and this theory was propounded thousands of
years ago covering major concept of psychology like perception, motivation and emotion
(Kumar Yadav et al., 2016). Indian psychology has defined personality with the help of TriGuna
theory or three Gunas (Singh, 2008). Three Gunas are present in every human being in this
world and these three Gunas describes or decides the way of living of the person. These three
Gunas may vary in degree of existence from person to person but all the three exist in every
human being. The Sattva Guna is goodness, Rajas Guna is activity and Tamas Guna is inertia.
The TriGunas are considered as most important concept which dates back from Atharva Veda,
then discussed in Bhagwad Gita and then appeared in Samkhya Darsha (Praveen, 2008).

TRIGUNA AND THE UNIVERSE

The concept TriGuna also examines the nature of the universe. īśvarakrsna, one of the
prominent experts in the advocating of sānkhya school, states in his sānkhya-kārika while
describing the nature of the universe 'sattva is considered to be buoyant and illuminating, Rajas
to be stimulating and mobile; tamas alone is heavy and enveloping; their functioning for the goal
(of the spirit) is like (the action of) a lamp'.

Amongst the three, sattva is responsible for the lightness in things, the upward movement of the
burning fire or the blowing across of the wind. Tamas weighs down things and renders them
inactive. Neither of these would have the energy to fulfill its proper function but for the
stimulating activity of Rajas. The functions assigned in each case are appropriately only to the
particular constituent; hence, the word “alone” occurring in “tamas alone” should be understood
after sattva and Rajas also. These three constituents of primal nature are said to co-operate for the
summum bonum of the Spirit. From their contrariety this seems impossible (Sastri, 1973).

6
THEORY OF PERSONALITY
Psychologist are now using TriGuna concept to human personality (Kumar CTL Kiran, Thomas,
2013). According to Indian psychology, the three Gunas, Sattvic, rajsic, and tamsic, are the
foundations of personality formation that determine an individual's orientation toward
something.

TriGuna theory of personality based on Samkhya philosophy of yoga describes that balance of
Gunas for exhibiting creativity (Kisor, 2001).

The Samkhya philosophy is one of six Indian philosophical systems. It promotes prakriti (matter)
and purusa (spirit) ontological dualism (self). Samkhya philosophy provides details of human
personality. Personality has two mutually interdependent constituents: self and psychological
apparatus (Karana), which is the organ and functions. Personality is responsible for the
relationship between matter and self. The interaction takes the form of mahat (awareness), which
is limited to one person (ego). Further, ego manifests in mind, with five gross elements and five
subtle elements of divergent personality of TriGuna’s. Gunas are temperamental aspects of an
individual(Sciences, 1986). The three Gunas are most subtle qualities of nature that underlie
matter. Sattva is an intelligence quality that promotes harmony, balance, and awakening. Rajas is
the quality of action, passion, and quality of change. Tamas is a trait associated with boredom,
ignorance, and lethargy. (Frawley, 2010). TriGuna is mutually reliant on one's control over the
other two Gunas, and personality types are determined by temperamental superiority. Individuals
differ in their cognitive, affective, and personality aspects according to interplay of TriGuna.
Predominance of any one of the Gunas in individuals could be either, Sattvic, Rājasic, or
Tamasic(Kisor, 2001).

There are minimal numbers of studies conducted within the framework of TriGuna theory of
personality on organizational set up. Study by Kaur and Sinha (1992) revealed that Sattva Guna
is positively related to organizational set up, because Sattvic personality consists of passion,
patience, control on behavior, creative leadership, and intellectual ability to bring change.
Similarly, Mathew discovered in 2010 that Sattvic individuals outperform Rājasic and Tamasic
people. A Sattvic Guna enhances leadership quality by dominating the other two Gunas with

7
control of behavior. But considering the service management, Biswas (2010) found that Rajas
and Sattva Gunas in people would be effective in-service management. Sattva Guna and Rajas
Guna have a positive relationship, with transformational leadership potentials such as bringing
change, creativity, decision-making, organizational effectiveness, passion, and ethical values,
whereas Rajas and Tamasic Guna have a negative influence on management, according to
studies(Kejriwal & Krishnan, 2004).

The previous works on TriGuna personality have emphasized the superiority of Sattva Guna on
Rajas and Tamas Gunas, leading to well-being and effective work culture. Thus, Indian dualism
gives a holistic concept of personality by emphasizing the equilibrium of mind and soul,
resulting in the development of individual attributes and a shift in Guna temperament in the
person. In the current scenario of competitive global economy there is need of innovative leaders
who can bring change for healthy competition and sustain the business in the distressing
economy. As a result, incorporating the ancient Indian Samkhya philosophy of TriGuna theory
of personality into organizational management aids in transformation and innovation, as well as
the development of a new culture of healthy work life, effective organizational development, and
holistic individual growth.

Rājasic Personality:

The Rājasic temperament is lively, restless, and passionate at all times. His desires are
concentrated on activity, as well as joy and grief feelings. He is emotional and high-strung. He
has an unquenchable desire for constant, intense action. His existence is driven by a desire for
power (Rao). The characteristics of activity and action are dominant in the Rājasic type. This
category includes people who are enthusiastic, connected to the fruits of their deeds, greedy,
inspired, ambitious, egoistic, aggressive, luxurious, selfish, less contented, and so on. They have
a desire to rule and a desire to wield power.
Rajas dominating personality is always 'on the go,' full of activity but lacking in direction. His
expenses are proportional to his assets. He has a lot of energy, and if you show him a match, he'll
light up. A Rājasic individual has primarily two responses: rage and greed. His cravings are

8
compulsive, but his willpower is weak, therefore he falls prey to his own desires. Everything in
its current state is influenced by selfish attachment, such 'I’, ‘me’, ‘mine’ and so on. People are
also affected by this selfish devotion. It portrays affection while sabotaging relationships by
neglecting the needs and welfare of others. The strongest of all the senses is a Rājasic person's
drive for sensory fulfilment and sexually (Rastogi, 2005).

Rājasic, according to Chaturvedi (1991), yearns for the best and to have it all to himself. To get
his sensory fulfilment, he may resort to illicit ways. People who are Rājasic enjoy foods that are
salty or bitter, hot, sour, or spicy, and which encourage pain, discomfort, and sickness.
Rajas (activation) is defined by restless overactivity, uncontrolled energy, great desire, and an
inability to be alone or silent, according to Mathew (2008). Extraverted instability or a proclivity
to acquire extraverted sorts of maladjustment under stress is referred to as Rajas (activation).
People with high Rajas are impatient, hasty, risk-takers, reckless, adventurous, analytical,
efficient in preparing practical things for the future, competitive, go-getters, assertive,
aggressive, maniacal, haughty, egoistic, rebellious, domineering, individualistic, greedy,
possessive, dogmatic, and so on. They have a strong sense of sportsmanship. They acknowledge,
praise, and support others' achievements, while allowing others to maintain the benefits and
rewards of their hard work. Anger and intense, possessive love are their prevailing emotions.
They are mechanically skilled and have a high level of practical intelligence. They show
organizational abilities and strong group identifications. They show inability to be restful. They
value power, are autocratic, and need rigid external moral control, have moral conflicts, and so
on. They are willing to die to protect their honor or the group's honor. They believe in self-
discipline and personal choice (internal locus of control). To summarize, Rajas motivates a
person to be active, energetic, aggressive, and acquisitive, according to Rangacharya (1989).
They exhibit both the pleasure principle and the achievement syndrome.

9
 CHAPTER-2

LITERATURE REVIEW

2.1 ANCIENT LITERATURE REVIEW

Bhagwad gita

n tdiSt p&iwVya< va idiv dev;

e u va pun>,

sTv< àk«jEmuR´< ydeiÉ> SyaiTÇiÉguR[E>.

na tadasti påthivyäà vä divi deveñu vä punaù |

sattvaà prakåjairmuktaà yadebhiù syättribhirguëaiù ||

These three forms of nature have an impact on all living things on Earth and in the higher
celestial abodes in this material universe.
(Bhagwat Gita, Ch: 18 V: 14)

tÇ sÅv< inmRlTvaTàkazkmnamym!,

suos¼en b×ait }ans¼en can".

tatra sattvaà nirmalatvätprakäçakamanämayam |

sukhasaìgena badhnäti jïänasaìgena cänagha ||

Among these, Sattva Guna, the mode of kindness, is luminous and full of wellbeing
since it is purer than the others. It bonds the soul by developing affection for a sense of bliss and
wisdom, O pure one.
(Bhagwat Gita, Ch: 14 V: 6)

rjae ragaTmk< ivi˜ t&:[as¼smu˜vm!,

10
 tiÜb×ait kaENtey kmRs¼en deihnm!.

rajo rägätmakaà vidghi tåñëäsaìgasamudghavam |

tanribadhnäti kauinteya karmasaìgena dehinam ||

Rajo Guna, Arjun, is the nature of passion. It is born of worldly cravings and feelings, and it
binds the soul to fruitful deeds through attachment.
(Bhagwat Gita, Ch: 14 V: 7)

tmSTv}anj< ivi˜ maehn< svRdeihnam!,

àmadalSyinÔaiÉStiÇb×ait Éart.

tamastvajïänajaà vidghi mohanaà sarvadehinäm |

pramädälasyanidräbhistatribadhnäti bhärata ||

Tamo Guna, O Arjun, is the source of delusion for the embodied spirits since it is born of
ignorance. Through ignorance, sloth, and sleep, it deceives all living organisms.

(Bhagwat Gita, Ch: 14 V: 8)

sÅv< suoe sÃyit rj> kmRi[ Éart,

}anmav&Ty tu tm> àmade sÃyTyut.

sattvaà sukhe saïjayati rajaù karmaëi bhärata |

jïänamävåtya tu tamaù pramäde saïjayatyuta ||

Sattva connects one to material happiness, Rajas binds one to acts, and Tamas binds one to
delusion.

(Bhagwat Gita, Ch: 14 V: 9)

11
 rjStmíiÉÉUy sÅv< Évit Éart,

sj> sÅv< tmíEv tm> sÅv< rjStwa.

Rajastamaçcabhibhüya sattvaà bhavati bhärata |

sajaù sattvaà tamaçcaiva tamaù sattvaà Rajastathä ||

O scion of Bharat, sometimes righteousness (Sattva) triumphs over desire (Rajas) and ignorance
(Tamas). At times, passion (Rajas) triumphs over goodness (Sattva) and ignorance (Tamas), and
at other times, ignorance (Tamas) triumphs over both (Rajas).

(Bhagwat Gita, Ch: 14 V: 10)

svRÓare;u dehe=iSmNàkaz %pjayte,

}an< yda tda iv*aiÓv&˜< sÅvimTyut.

sarvadbäreñu dehe'sminprakäça upajäyate|

jïänaà yadä tadä vidyädbivådghaà sattvamityuta||

Know it to be a manifestation of the mode of goodness when all the gates of the body are
illuminated by knowledge.

(Bhagwat Gita, Ch: 14 V: 11)

laeÉ> àv&iÄrarMÉ> kmR[amzm> Sp&ha,

rjSyetain jayNte ivv&˜e Ért;RÉ.

lobhaù pravåttirärambhaù karmaëämaçamaù spåhä|

Rajasyetäni jäyante vivådghe bharatarñabha||

12
The signs of greed, labor for worldly gain, restlessness, and yearning occur when the mode of
passion predominates Arjun.

(Bhagwat Gita, Ch: 14 V: 12)

Aàkazae=àv&iÄí àmadae maeh @v c,

tmSyetain jayNte ivv&˜e k…énNdn.

aprakäço'pravåttiçca pramädo moha eva ca|

tamasyetäni jäyante vivådghe kurunandana||

The major indications of the mode of ignorance, O Arjun, are nescience, lethargy, negligence,
and illusion.

(Bhagwat Gita, Ch: 14 V: 13)

^Xv¡ gCDiNt sÅvSwa mXye itóiNt rajsa>,

j"Nygu[v&iÄSwa Axae gCDiNt tamsa>.

ürdhvaà gacchanti sattvasthä madhye tiñöhanti räjasäù|

jaghanyaguëavåttisthä adho gacchanti tämasäù||

Those who are in the mode of kindness ascend; those who are in the mode of passion remain in
the middle; and those who are in the mode of ignorance descend.
(Bhagwat Gita, Ch: 14 V: 18)

naNy< gu[e_y> ktaRr< yda ÔòanupZyit,

gu[e_yí pr< veiÄ mÑav< sae=ixgCDit.

13
 nänyaà guëebhyaù kartäraà yadä drañöänupaçyati|

guëebhyaçca paraà vetti madbhävaà so'dhigacchati||

When knowledgeable people recognize that the three Gunas are the only agents of action in all
works, and they recognize me as transcendental to these Gunas, they realize my divine essence.
(Bhagwat Gita, Ch: 14 V: 19)

ˆgu[anetantITya iÇNdeih dehsmuÑvan!,

jNmm&TyujraÊ>oEivRmu´ae=m&tmïute.

úuëänetänatétyä trindehi dehasamudbhavän|

janmamåtyujaräduùkhairvimukto'måtamaçrute||

One achieves immortality by transcending the three forms of material nature associated with the
body, which frees one from birth, death, old age, and misery.

(Bhagwat Gita, Ch: 14 V: 20)

kEilR¼EôINgu[anetantItae Évit àÉae,

ikmacar> kw< cEta<iôNgu[anitvtRt.

e

arjuna uväca|

kairliìgaistrénguëänetänatéto bhavati prabho|

kimäcäraù kathaà caitäàstringuëänativartate||

Arjun enquired, "O Lord, what are the traits of people who have gone beyond the three Gunas?"
What is their demeanor? How do they break free from the Gunas enslavement?

(Bhagwat Gita, Ch: 14 V: 21)

14
 àkaz< c àv&iÄ< c maehmev c pa{dv,

n Öeiò sMàv&Äain n inv&Äain ka'œ]it.

çré bhagavänuväca|

prakäçaà ca pravåttià ca mohameva ca päëdava|

na dveñöi sampravåttäni na nivåttäni käìkñati||

The Supreme Divine Personality said to Arjun, "Those who are transcendental to the three Gunas
neither hate illumination (which is born of Sattva), activity (which is born of Rajas), nor even
delusion (which is born of Tamas) when they are abundantly present, nor do they yearn for them
when they are absent."

(Bhagwat Gita, Ch: 14 V: 22)

%dasInvdasInae gu[EyaeR n ivcaLyte,

gu[a vtRNt #Tyev< yae=vitóit neG'te.

udäsénavadäséno guëairyo na vicälyate|

guëä vartanta ityevaà yo'vatiñöhati negìate||

They are unaffected by natural modes and stay unaffected by them. Knowing that it is only the
Gunas who act, they remain steadfast in their self.

(Bhagwat Gita, Ch: 14 V: 23)

smÊ>osuo> SvSw> smlaeòaZmkaCÁn>,

tuLyiàyaiàyae xIrStuLyinNdaTms<Stuit>.

manapmanyaeStuLyStuLyae imÇairp]yae>,

15
 svaRrMÉpirTygI gu[atIt> s %Cyte.

samaduùkhasukhaù svasthaù samaloñöäçmakäcïnaù|

tulyapriyäpriyo dhérastulyanindätmasaàstutiù||

mänäpamänayostulyastulyo miträripakñayoù|

sarvärambhaparityagé guëätétaù sa ucyate||

Those who are alike in happiness and distress; who are established in the self; who look upon a
clod, a stone, and a piece of gold as of equal value; who remain the same amidst pleasant and
unpleasant events; who are intelligent; who accept both blame and praise with equanimity; who
remain the same in honor and dishonor; who treat both friend and foe alike; and who have
abandoned all enterprises – they are said to have risen above the three Guṇas.

(Bhagwat Gita, Ch: 14 V: 24, 25)

ÇEgu{yiv;ya veda inôEgu{yae ÉvajuRn,

inÓRNÓae inÅysÅvSwaeinyaeRg]em AaTmvan!.

traiguëyaviñayä vedä nistraiguëyo bhavärjuna|

nirdbandbo nittyasattvasthoniryogakñema ätmavän||

O Arjun, the Vedas discuss the three forms of material nature. Ascend to a level of pure spiritual
consciousness by rising above the three states. Be placed in the self, free of dualities, forever
fixed in truth, and without regard for material gain or safety.

(Bhagwat Gita, Ch: 2 V: 45)

iÇivxa Évit ï˜a deihna< sa SvÉavja,

saiÅvkI rajsI cEv tamsI ceit ta< ï&[u.

16
 trividhä bhavati çradghä dehinäà sä svabhävajä|

sättviké räjasé caiva tämasé ceti täà çråëu||

Every human being is born with innate faith, which can be of three types: sttvic, rjasic, or tmasic,
according to the Supreme Divine Personality. Now hear what I have to say about it.

(Bhagwat Gita, Ch: 17 V: 2)

inyt< s¼rihtmragÖe;t> k«tm!,

A)làePsuna kmR ytTsaiÅvkmuCyte.

niyataà saìgarahitamarägadveñataù kåtam|

aphalaprepsunä karma yatatsättvikamucyate||

The method of goodness is action that is in accordance with the scriptures, is free of attachment
and aversion, and is done without a desire for rewards.

(Bhagwat Gita, Ch: 18 V: 23)

yÄukamePsuna kmR sah»are[ va pun>,

i³yte b÷layas< tÔajsmudaÿtm!.

yattukämepsunä karma sähaìkäreëa vä punaù|

kriyate bahuläyäsaà tadräjasamudähratam||

Passion is defined as action that is motivated by self-interest, carried out with pride, and fraught
with anxiety.

(Bhagwat Gita, Ch: 18 V: 24)

Vivekachudamani

17
Shankara wrote the Vivekachudamani, a collection of poetical couplets, about the eighth century.
The philosophical system that this collection aims to reveal is known as 'Advaita Vedanta,' or
non-dualism, and it is one of Hinduism's fundamental orthodox philosophies. Viveka learns
through the book how to distinguish between the genuine and the unreal. Shankara is influenced
by a number of Shrutis (eg. the Upanishads).

Ah<kar> s iv}ey> ktaR Éae´aiÉmaNyym!,

sÅvaidgu[yaegen cavSwaÇymïute.

ahaìkäraù sa vijïeyaù kartä bhoktäbhimänyayam|

sattvädiguëayogena cävasthätrayamaçrute||

Know that it is Egoism that, by identifying with the body, transforms into the doer or
experiencer, and, in collaboration with the Gunas such as the Sattva, assumes the three states.
(Vivekachudamani, V: 104)

AVy´naiç prmezzi´>

Ana*iv*a iÇgu[aiTmka pra,

kayaRnumeya suixyEv maya

yya jgTsvRind< àsUyte.

avyaktanämni parameçaçaktiù

anädyavidyä triguëätmikä parä|

käryänumeyä sudhiyaiva mäyä

yayä jagatsarvanidaà prasüyate||

18
The Lord's power is Avidya (Nescience) or Maya, also known as the Undifferentiated. She has
no beginning, is composed of the three Gunas, and outperforms the effects (as their cause). Only
the results she generates can be deduced by a person of sound mind. She is the one who is
responsible for the creation of the entire cosmos.

(Vivekachudamani, V: 108)

zuÏaÖyäüaivÉaexnaZya

spRæmae r¾uivvektae ywa,

rjStm>sÅvimit àisÏa

gu[aStdIya> àiwtE> SvkayER>.

çuddhädvayabrahmävibhodhanäçyä

sarpabhramo rajjuvivekato yathä|

Rajastamaùsattvamiti prasiddhä

guëästadéyäù prathitaiù svakäryaiù||

Maya can be destroyed by realizing the pure Brahman, the one without a second, just as the
erroneous notion of a snake can be eradicated by the rope's distinction. Rajas, Tamas, and Sattva
are the names of her Gunas, which are named for their different roles.

(Vivekachudamani, V: 110)

iv]epz´I rjs> i³yaiTmka

yh> àv&iÄ> às&ta pura[I,

ragadyae=Sya> àÉviNt inTy<

19
 Ê>oadyae ye mnsae ivkara>.

vikñepaçakté Rajasaù kriyätmikä

yahaù pravåttiù prasåtä puräëé|

rägädayo'syäù prabhavanti nityaà

duùkhädayo ye manaso vikäräù||

Rajas have vikepa-Shakti, or projecting power, which is inherent in action and from which this
primordial flow of activity has arisen. Mental changes such as attachment and mourning are also
formed as a result of this.

(Vivekachudamani, V: 111)

kam> ³aexae laeÉdMÉa*sUya

Ah<kare:yaRmTsra*aStu "aera>,

xmaR @te rajsa> puMàv&iÄ>

ySmade;a tÔjae bNxhetu>,,

kämaù krodho lobhadambhädyasüyä

ahaìkärerñyämatsarädyästu ghoräù|

dharmä ete räjasäù pumpravåttiù

yasmädeñä tadrajo bandhahetuù

Lust, rage, avarice, arrogance, spite, egoism, envy, jealousy, and other negative traits of Rajas
are the source of man's worldly tendencies. As a result, Rajas are a source of enslavement.

(Vivekachudamani, V: 112)

20
 2.2 SCIENTIFIC LITERATURE REVIEW

Author Title Tools and Limitations Results Conclusion

and method and Strength
year
(Singh, A study of 178 graduate Descriptions Distributions Shrimad
2008) relationship students (122 of the of scores of Bhagavada
between females and Bhagavad- VPI and 16 Purana
TriGuna and 56 males) Gita PF along with (Skandha-XI,
cattellian were (Prabhupada, their means, Chapter-25)
factors randomly 1986) and standard Hence, the
of personality drawn from Dasgupta deviations, present finding
the various (1961), fifty skewness’s, has provided
colleges of statements and kurtoses significant
Kurukshetra were are reported in informations
with the age formulated for Table-5 and about the
ranging from each Guna. Table-6. An relationship
17 to 20 It was felt that inspection of among TriGuna
years with normalizing these tables of Prakriti
the mean age transformatio reveals that (Vedic Model)
of 18.5 years. n is not these and their
required and distributions relationship
hence not are more or with factors of
under taken. less normal. personality (G,A
Despite minor and Q2) indexed
discrepancies by 16 PF
in (Cattellian
some of the model).
distributions Combination of
TriGunas and
Cattellian
personality
dispositions are
also
matching to the
contextual
descriptions of
Rājasic and
Tamsic person
given in
the 14th Chapter
of Shrimad
Bhagavadgita,
Ashawmedha
Parva of

21
 Mahabarta
(Section-36 &
37)

Relationship 80 Indian Sattva was Correlation he Indian

(Pulkit between professionals found to be analysis perspective of
Khanna TriGuna (males = 51 positively between Guna personality deals
, 2013) theory and and females correlated and with the
well-being = 29) with with well‑being tri‑dimensional
indicators mean well‑being. scores across classification of
age = 28.8 Rajas and both samples Gunas (Sattva,
years (SD = Tamas were was Rajas, and
7.19) who negatively employed. Tamas) entailing
were correlated Correlation physical, mental,
administered with was also and spiritual
Psychologica well‑being. studied at the elements of
l Capital The level of both personality. The
Questionnair predominance samples present study
e[3] and of males in individually aims to examine
Big‑Five both samples in terms of the relationship
Personality hindered a fair Guna scores between Gunas
Inventory[4] gender‑based and the other and well‑being
and the comparison of tests indicators such
second test scores. administered. as psychological
sample Moreover, all Differences in capital,
consisted of participants mean scores personality, life
110 students were limited on Guna satisfaction, and
(males = 82 to urban, and subjective
and females educated well‑being happiness.
= 28) population. across the Future work in
with mean variables of the area can look
age = 21 age and at a holistic
years (SD = gender picture
2.72) who were also integrating
were studied. different
administered indigenous
Satisfaction components,
with Life including
Scale and Ayurveda, Yoga,
Subjective folk medicines,
Happiness etc., and their
Scale. impact on
body‑mind
processes.

22
(Banerj Relationship The study three Gunas Sattva Guna The study has
ee, between has been namely, provides for been done to
2020) personality done Sattva, Rajsic intellectual develop and
and job on the and Tamsic clarity, standardise
performance: employees of are considered reflective measure to
Indian service sector as basis of discernment. evaluate impact
perspective of of the personality Rajas of Sattva
TriGuna Gwalior from formation personality and Rajas Gunas
theory central India. according to hence shows on job
The Indian impact on job performance.
objective of psychology performance reliability
this study is which decides as they measure. In this
to evaluate an believe in study the job
the impact of individual’s transactional performance as
Sattva and orientation contract and dependent
Rajas Guna towards the focus is variable and
on employee something. economic and Sattva
job short-term. and Rajas Gunas
performance. Tamasic as independent
The personality variables. The
identified people have study has been
person was external focus done on the
approached (Frawley and employees of
either with Summerfield service sector of
printed Kozak, 2001) the Gwalior
questionnaire and more region. The
or with the concerned objective of this
help of or interested study is to
email or in worldly evaluate the
online affairs impact
questionnaire (Ganguli, of Sattva and
. The 2005) they Rajas Guna on
respondents always have job performance
were focus on the as a result we
informed that future found that Sattva
the data that (Murthy and and Rajas
we are Kumar, 2007) Gunas are
collecting or what they important
will be used will get in dimension in
only for return blinded employees
academic by personal behaviour which
research. The desires, affect the
return rate of audacity, individual
the experiences behaviour
questionnaire struggle towards his job
s (Goswami performance in

23
 was 83%. and Adhikari, the organisation
Total 167 1988) and which leads to
questionnaire hence success and
s were showing failure his in job
received positive performance.
back out of significant The results of
200 and impact on job study clearly
finally performance show that of
149 of an Sattva Guna is
responses employee. not making any
were used. significant
impact on job
performance of
employee while
Rajas Guna has
significant
positive impact
on the job
performance.
(Kumar Creativity and Present study study is not The present Considering the
, 2013) TriGuna describes the free of study study as one
personality of TriGuna limitations. describes the among the many
managers personality There could creativity and initiatives in
of 40 be personality of bringing a
managers errors due to managers culturally rooted
from conduction of with and holistically
different the theoretical inclined Oriental
metropolitan questionnaires framework of philosophy to
cities of , participation TriGuna analyze
India and of the theory of the workplace,
their nature managers in personality. the research has
of creativity. the study, and Results are a lot of scope in
IAS rating any other divided into the future
scale, and external three sections that can done
Wallach factors namely: with qualitative
and Kogan on the nature of methodology
verbal performance personality, and extensive
creativity test of the sample. nature of analysis.
were the two While creativity and Sattvic
measurement working personality, personality
tools that managers and creativity performance is
were have very less of managers superior than
surveyed leisure time to other
through mail. devote to personalities,
Based on the academic and
descriptive work, their correspondingly

24
 analysis, the motivation, the results on
following mood, fatigue, creativity scale
four types of and stress in show that all
personalities participating personality
were in such groups have a
identified: a study might urge to be
Sattvic, have impacted creative, but
Rājasic, the results. A managers with
Sattvic- creative Sattvic
Rājasic, and person in the personality are
Sattvic- management able to display
Tamasic field holds the their creative
personalities. key for abilities
success. The very
organizational exceptionally
excellence than other
depends on groups, thus
innovative showing their
ideas balance and
of employee, harmony of
who possesses mind and soul.
divergent
thinking, and
harmony of
mind and
soul, and
balance of
temperament.

(Swaro TriGuna: A Sampling Lack the the value for The reliability
op, conceptual Method was stamp of the equal has
2016) study and the administered objectivity length was been high the
development on 2300 demanded by found to be validity has been
and validation persons the modern 0.933 and that satisfactory. It
of AHS scale who hailed science. Yet, of unequal will be useful
from all potentially, length was in
walks of life. many a times, found to be contemporary
Out of them subjective 0.934 thus research on
446 persons experiences of predicting happiness and
had ill- those high well-being since
filled the individuals reliability. the
booklet and belonging to The Guttman conceptual
hence they ancient India Split-half foundation of
were apparently coefficient sattva, Rajas,
rejected and form to be when and tamas as
were not fragments of computed was derived from

25
included in objective thus 0.645. the gitā suggests
final truths. It is in The high level clearly there is a
analysis. this context of correlation causal
The data of today that the indicates that relationship
the empirical the scale is between desire
remaining analysis of highly and happiness
1854 those reliable. The and the link
participants concepts test has high between them is
was appears internal the instrumental
included for relevant and consistency motives
further render and hence determined by
analysis. meaningful. reliable. the three.
These Altruism,
participants Hedonism and
represented Sadism
the understood as
following one
occupations manifestation of
and hence the operation of
the sattva, Rajas,
sample was and tamas and
quite assessed through
heterogeneou the present tool
s. The age of can contribute
the for
participants the
ranged rapprochement
between 15 of Indian
and 75. Psychology with
Positive
Psychology.

26
 CHAPTER-3

AIMS AND OBJECTIVE

3.1 AIM

The aim of the study is-

To do the complete analysis of “The Vedic personality inventory” tool.

The item reduction of prepared Vedic personality inventory tool.

3.2 OBJECTIVE

Exploratory factor analysis on the large data set.

27
 CHAPTER-4
METHOD

Material and methods

A total of 3792 students of SVYASA Yoga University pursuing residential and distance courses
participated in the study.

Age range
17 years to 75 years.

Participant
N = 3792.

Sample Size
The total number of
Males = 1357
Females = 2435

Inclusion Criteria
Given consent to participate in the study.
Age range between 14 to 75 years
English language proficiency

Exclusion Criteria
Non-Teaching staff
Teaching staff
BAMS students

28
Ethical Consideration
This study was done in an educational setup with curricular activity as primary focus. This
assessment was part of their course curriculum and therefore no separate informed consent was
used. This is a retrospective data of available records from a regular academic course assessment.

Variable – Sattva, Rajas, Tamas

29
 CHAPTER-5

DATA EXTRACTION AND ANALYSIS

5.1 DATA EXTRACTION

1. Data Auditing
• Total Number of observations: 3792
• Total Number of columns: 76
• E-mail column were empty.

2. Data Preparation
• Deleted the e-mail column.
• Cleared age column as it had few character values, example- ’25years’. Few
participants has mentioned their name in age column. Removed 13 entries.
• Removed post responses from pre or posts column. Total post responses were 790.
• Now we left with 2986 observations.
• Removed duplicates entries based on the name. Total duplicates- 311.
• Final number of entries for observation is 2675.

5.2 DATA ANALYSIS

One of the aims of the study is to do analysis of prepared ‘The Vedic personality inventory’ tool.
Hence, I was doing analysis on all 2675 observations. We used exploratory factor analysis to
determine number of natures of underline factor of the “Vedic personality inventory tool “there
were 56 questions (items) so we push the entire 56 questions into the variable.

1st Phase Factor analysis:

We are using software JASP for our analysis.

30
Using the parallel analysis, I got 7 factors but according to our study we only need three factors
(sattva, Rajas, tamas). So, we had manually changed the factor to three as we have three factor
sattva, Rajas &tamas, so now we got three factors. Principal axis was performed to evaluate the
number of underlying factors by employing oblique rotation (oblimin) and correlation matrix as
the domain were anticipated to be correlated.

Scree plot

By observing the screen plot, we can analyses that there are only two dots above 1 hence only
two factor I can be reasonable to be extracted. All other factors are below 1

Bartlett’s test and Chi-squared test:

Exploratory factor analysis on a sample of n=56 was performed bartlett’s test of sphericity was
performed to check suitability of performing factor analysis and result was statistically
significant showing that factor analysis can be performed.

Bartlett's test
Χ² df p
59377.214 1540.000 < .001

Chi-squared Test
Value df p
9341.708 375 < .001

31
Kaiser-Meyer-olkin test:

The Kaiser Meyer olkin KMO test a measure of sampling adequacy revealed that values for all
the items were greater than 0.75. The mean of sampling adequacy was 0.95. Range was 0.97 to
0.86.

We change the factor loading to 0.49 so that we can only get highest factor items.

By this we get in -

Factor 1, six highest loading items: 14, 24, 33, 35, 41, 52,

Factor 2 six highest loading items: 4, 12, 10, 25, 28, 37

Factor 3 six highest loading items: 2, 9, 11, 16, 22, 50

2nd Phase Factor analysis:

We performed factor analysis again on the items 2, 4, 9, 10, 11, 12, 14, 16, 22, 24, 25, 28, 33, 35,
37, 41, 50, 52.

Bartlett’s test and Chi-squared test:

Bartlett’s test of sphericity was performed to check suitability of performing factor analysis and
result was statistically significant showing.

Factor analysis can be performed.

Bartlett's test
Χ² df p
15992.363 153.000 < .001

Chi-squared Test
Value df p
367.635 102 < .001

32
Kaiser-Meyer-olkin test:

The Kaiser Meyer olkin KMO test a measure of sampling adequacy revealed that values for all
the items were greater than 0.75. The mean of sampling adequacy was 0.95. range was 0.97 to
0.86.

Kaiser-Meyer-Olkin test

MSA
Overall MSA 0.899
Q2 0.923
Q4 0.880
Q9 0.848
Q10 0.872
Q11 0.924
Q12 0.870
Q14 0.916
Q16 0.866
Q22 0.883
Q24 0.936
Q25 0.876
Q28 0.884
Q33 0.927
Q35 0.907
Q37 0.893
Q41 0.922
Q50 0.905
Q52 0.912

33
 CHAPTER 6

RESULT

The 18 items with factor loading showing in this diagram.

Factor Loadings
Factor 1 Factor 2 Factor 3 Uniqueness
Q2 0.344 0.842
Q4 0.668 0.568
Q9 0.750 0.519
Q10 0.696 0.482
Q11 0.379 0.808
Q12 0.693 0.523
Q14 0.758 0.431
Q16 0.709 0.540
Q22 0.670 0.508
Q24 0.613 0.531
Q25 0.711 0.495
Q28 0.649 0.598
Q33 0.674 0.516
Q35 0.798 0.406
Q37 -0.147 0.620 0.564
Q41 0.737 0.442
Q50 0.464 0.771
Q52 0.796 0.426

Path diagram:
Path Diagram was also made for further analysis. This path diagram represents that the sattva,
Rajas, tamas having six items each.
Factor 1 which is tamas having items: 14, 24, 33, 35, 41, 52.
Factor 2 which is sattva having items: 4, 12, 10, 25, 28, 37
Factor 3 which is Rajas having items: 2, 9, 11, 16, 22, 50

34
Reliability test:
We performed reliability test on our sixteen items –
2, 4, 9, 10, 11, 12, 14, 16, 22, 24, 25, 28, 33, 35, 37, 41, 50, 52
The overall internal consistency measured using Cronbach’s alpha was 0.77 for 18 item and
three factor solution the alpha value are 0.87 (tamas), 0.83 (sattva), 0.73 (rajas).

This questionnaire study was done on total 2675 volunteer. whose age range was 17 to 75years.
The male having age from 17 to 64years and female having 17 to 75.
The descriptive statistics of the assessed subject for this construct age and gender given below.

Descriptive Statistics

Age

Female Male

Valid 1713 962

Missing 0 0

Mean 31.349 32.411

35
 Descriptive Statistics

Age

Female Male

Std. Deviation 9.067 10.282

Minimum 17.000 17.000

Maximum 64.000 75.000

Male Female

Distribution Plots

The descriptive statistics of the assessed subject for this construct age and courses given below.

Descriptive Statistics
Age
BNYS BSc MD MSc None PGDYT PhD YIC
Valid 234 86 7 1029 121 7 6 1185
Missing 0 0 0 0 0 0 0 0
Mean 19.504 28.686 32.286 33.860 34.273 28.286 31.667 32.275
Std. Deviation 1.741 9.461 7.952 8.959 10.303 5.589 6.593 9.052
Minimum 17.000 17.000 24.000 19.000 18.000 23.000 24.000 17.000
Maximum 30.000 53.000 44.000 75.000 64.000 39.000 39.000 66.000

36
BNYS Bsc

MD Msc

PGDYT PhD

37
YIC

Frequencies for Course

Course Frequency Percent Valid Percent Cumulative Percent
BNYS 234 8.748 8.748 8.748
BSc 86 3.215 3.215 11.963
MD 7 0.262 0.262 12.224
MSc 1029 38.467 38.467 50.692
None 121 4.523 4.523 55.215
PGDYT 7 0.262 0.262 55.477
PhD 6 0.224 0.224 55.701
YIC 1185 44.299 44.299 100.000
Missing 0 0.000
Total 2675 100.000

As we can see in above frequency table the cumulative percentage of male is more in yic which
is 100% and least percentage in BNYS which is 5%.

38
The 1st graph showing that more number of participant are in age between 20 to 30 years.
The 2nd graph showing there are more YIC students then other courses.

39
 CHAPTER 7
DISCUSSION

We intended to do analysis & item reduction of prepared Vedic inventory tool in total we
selected 18 items from 56 items and three factors (sattva, Rajas and tamas). In which factor 1
was tamas, factor 2 was sattva and factor 3 was Rajas. By using factor analysis, we selected six
highest loading items in each factor. Total we got 18 items.

So, we did one more time factor analysis of 18 items. The maximum loading is 0.796 in factor 1
and minimum is 0.344 in factor 3.

The final items are 2, 4, 9, 10, 11, 12, 14, 16, 22, 24, 25, 28, 33, 35, 37, 41, 50, 52.

In total 2676 samples and 18 item the Cronbach’s alpha for overall 18 item was 0.786 which is
significant. Then we separately check Cronbach’s alpha for sattva, Rajas, and tamas so it is
shown alpha value are 0.87 (tamas), 0.85 (sattva), 0.73 (Rajas).

So, as we can see that sattva and tamas are dominant.

40
 CHAPTER -8

CONCLUSION

We have performed an analysis on whole data set and item reduction of prepared “THE VEDIC
PERSONALITY INVENTORY” TOOL.

From 56 items we finally got 18 items. the Cronbach’s alpha of sattva and tamas is more than
Rajas so by seeing the value of Cronbach’s alpha we can say that the quality of sattva and tamas
is more in our subject and Rajas is less as compare to other two Gunas.

We also matched the question of sattva, Rajas and tamas from “THE VEDIC PERSONALITY
INVENTORY” TOOL. We come to conclusion that factor 1 is tamas, factor 2 is sattva and
factor is Rajas.

41
 CHAPTER-9

APPRAISAL

Strength of the study

The most notable feature of this study was its cumulative percentage. Another notable feature is a
large number of samples. The total samples are 3792. We utilized the samples of students and working
population as the focus of the research. This tool can be used to know different Guna in
different people. The reduced items are only 18 from total 56 items.

Limitations of the study

Although our sample size was very large it was very difficult to reduce the item and to find duplicate
in the data. There were 311 duplicates in the data. We observe that many people fill the age in a
categorical manner which was difficult to convert into nominal hence we removed the age
which was categorical. Some participants filled the questionnaire many times, it was hard to
separate them out. Also, when we were selecting the factor, it was coming seven factors, so we
manually reduce the factor into three.

Scope of the study

This tool can be used further for checking the Rajas, sattva and tamas prakriti.
It will be easy for students to give response because only 18 items are in the questionnaire.

42
 CHAPTER -10
REFRENCE

Banerjee, R., Pathak, R., & Mathur, G. (2020). Relationship between personality and job
performance: Indian perspective of TriGuna theory. International Journal of Business
Excellence, 20(1), 122–129. https://doi.org/10.1504/IJBEX.2020.104844
Frawley, D. (2010). The Three Gunas: How to Balance Your Consciousnesse.
http//www.vedanta.com
Kejriwal, A., & Krishnan, V. R. (2004). Impact of Vedic Worldview and Gunas on
Transformational Leadership. Vikalpa, 29(1), 29–40.
https://doi.org/10.1177/0256090920040103
Khanna, P., Singh, K., Singla, S., & Verma, V. (2013). Relationship between TriGuna theory
and well-being indicators. International Journal of Yoga - Philosophy, Psychology and
Parapsychology, 1(2), 69. https://doi.org/10.4103/2347-5633.157888
Kisor, K. C. (2001). Classical Indian Philosophy of Mind: The Nyaya Dualist Tradition. Motilala
Banarsidas Pvt. Ltd.
Kumar CTL Kiran, Thomas, T. M. (2013). CREATIvITy AnD TriGuna PERSOnALITy OF
MAnAgERS. Journal of Organisation and Human Behavior, 2(1), 1–6.
Kumar Yadav, S., Prakash, S., & Kumar Jain, R. (2016). TRI-GUNAS (SATTVA, RAJAS AND
TAMAS) AND RISK-TAKING BEHAVIOR AMONG UNDERGRADUATE STUDENTS.
International Journal of Research -GRANTHAALAYAH.
https://doi.org/10.29121/granthaalayah.v4.i1.2016.2852
Praveen, C. (2008). TriGuna and Personality. https://socioed.wordpress.com/2016/04/18/77-
TriGuna-And-Personality
Rastogi, M. R. (2005). TriGuna and Psychological ‘Well-being’. Indian Journal of Community
Psychology.
Sastri, S. S. . (1973). The sankhyakarika of Isvara Krsna. University of Madras.
Sciences, N. (1986). Perspective of Rajayoga in its Application to Mental Health Patanjali ’ s
Concept of Mind and Causes of Mental Afflictions . Patanjali ’ s Yoga philosophy is an
extension of Sankhya philosophy ( a dualistic system ), which rests on. 04(02), 133–138.
Singh, L. (2008). A study of relationship between TriGuna and Cattellian Factors of Personality.
December 2008. https://doi.org/10.13140/RG.2.1.1452.3282
Swaroop, R., Salagame, K. K., & Kallahalla, A. B. (2016). TriGuna :A Conceptual Study and the
Development and Validation of AHS Scale. Indian Journal of Positive Psychology, 7(4),
380–389. https://doi.org/10.15614/ijpp/2016/v7i4/133840

43
 APPENDIX

Respondent Type Course Name Age Gender

Distance Education MSc Vatsala singh 35 Female

Student

Distance Education MSc Ashok kumar dubey 55 Male

Student

Staff MSc Susheel kumar sah 67 Male

Distance Education MSc Madhavi h a 41 Female

Student

Distance Education MSc N.valsan 62 Male

Student

Distance Education MSc Shankar.r 27 Male

Student

Distance Education MSc Priya yadav 23 Female

Student

Distance Education MSc Neeraj shivanagouda patil 45 Female

Student

Distance Education MSc Kumaraswamy 38 Male

Student muddalingaiah

Distance Education MSc Nalini s prasad 43 Female

Student

Distance Education MSc C p rajesh 42 Male

Student

Distance Education MSc Devendra singh 29 Male

Student

Distance Education BSc Vanitha g b 42 Female

Student

44
The reduced items (a new questionnaire) are given below:

1. I even have little or no interest in spiritual understanding.

2. Fruits and vegetables are among my favorite foods.
3. I become happy once I believe the fabric assets that I possess.
4. I enjoy spending time in bars.
5. I am good at using willpower to realize goals.
6. Cleanliness is very important to me.
7. I often feel depressed.
8. I greatly admire materially successful people.
9. Having possessions is very important to me.
10. I often feel like a victim.
11. I feel that my knowledge is always increasing.
12. I take guidance from higher ethical and moral laws before I act.
13. I often feel fearful.
14. I often feel emotionally unbalanced.
15. I am self-controlled
16. I often feel dejected.
17. I never believe abandoning my wealth and position for an easier life.
18. I often feel mentally unbalanced.

Below given Vedic inventory tool:

1. I am straightforward in my dealings with other people.

2. I have very little interest in spiritual understanding.
3. I am satisfied with my life.
4. Fruits and vegetables are among my favorite foods.
5. All living entities are essentially spiritual.
6. In conducting my activities, I do not consider traditional wisdom.
7. I often act without considering the future consequences of my actions.
8. I usually feel discontented with life.
9. I become happy when I think about the material assets that I possess.
45
10. I am good at using willpower to achieve goals.
11. I enjoy spending time in bars.
12. Cleanliness is very important to me.
13. Others say that my intelligence is very sharp.
14. I often feel depressed.
15. I often put off or delay my responsibilities.
16. I greatly admire materially successful people.
17. When I speak, I really try not to irritate others.
18. I believe life is over when the body dies.
19. I often feel helpless.
20. I enjoy foods with strong tastes.
21. I am constantly dissatisfied with my position in life.
22. Having possessions is very important to me.
23. When things are tough, I often bail out.
24. I often feel like a victim.
25. I feel that my knowledge is always increasing.
26. I prefer city night life to a walk in the forest.
27. For me, sex life is a major source of happiness.
28. I take guidance from higher ethical and moral laws before I act.
29. I enjoy intoxicating substances (including coffee, cigarettes and alcohol).
30. I often feel greedy.
31. I become greatly distressed when things don't work out for me.
32. I am often angry.
33. I often feel fearful.
34. I do not have doubts about my responsibilities in life.
35. I often feel emotionally unbalanced.
36. I enjoy eating meat.
37. I am self-controlled.
38. I am very dutiful.
39. When I give charity, I often do it grudgingly.
40. Self-realization is not important for me.

46
41. I often feel dejected.
42. I carry out my responsibilities regardless of whether there is success or failure.
43. I often neglect my responsibilities to my family.
44. I am easily affected by the joys and sorrows of life.
45. I often whine.
46. Regardless of what I acquire or achieve, I have an uncontrollable desire to obtain
more.
47. I am currently struggling with an addiction, physical or psychological, to some type of
intoxicant (including caffeine, cigarettes and alcohol).
48. I often envy others.
49. My job is a source of anxiety.
50. I never think about giving up my wealth and position for a simpler life.
51. It often happens that those things that brought me happiness later become the source of
my suffering.
52. I often feel mentally unbalanced.
53. I don't have much will power.
54. I often neglect my responsibilities to my friends.
55. I often act violently towards others.
56. I am good at controlling my senses and emotions.

47