Indian Psychology takes in different ontological and epistemological premises.

It
maintainsitsdistinctassumptionsaboutontology,epistemologyandcontent.Morethan
materialisticdeterministicaspectsofhumanexistence,IndianPsychologytakesamore
inclusive spiritual growth perspective on human existence. In this sense no clear
distinctionismadebetweenpsychology,philosophyandspirituality, asconjointlythey
constituteacomprehensiveandpracticalknowledgeorwisdomabouthumanlife.Indian
Psychology has originated and prospered in the larger geographical region of Indian
subcontinentandiscompatiblewiththeculturalandsociallifeofthepeople,ithas,never
beenrestrictedtoanygivenregion.IndianPsychologyendeavourstoidentifyenduring
humanattributesandhelppeoplediscovertheiressentialnatureandtheirrelationship
with the transcendental. It strives to unravel atemporal and transcultural models of
human ontology. The Man as soul metaphor calls for a different ontological and
epistemologicalpositioninformulationofresearchquestionsbutitcertainlydoesnot
renderIndianPsychologyasfaithpsychology.
IndianPsychologystudiesconsciousnessinitsmultifacetedmanifestationsandretains
thecoreidentityasabasicattribute.Itrecognizesmultilayeredexistence(PanchKoshas)
ofhumanbeing,whichhasthepotentialtoevolveandmovetowardshigherlevelsof
existence.
Multilayeredexistence(PanchKoshas)ofhumanbeinghasthepotentialtoevolveand
movetowardshigherlevelsofexistence.Themerephysicallevel(Annamayakosha)is
thelowestlevel,andgraduallythroughotherlevelsPranamaya,Manomaya,Vijanmaya,
itgoestothelevelofAnandamayaKosha.Thetrueidentity(Atman)ofsatchitanand
entailsthehighestlevelofexistence(forasynthesisofpanchakoshaandphysical,social
andmetaphysicalself).Thecontingentandacquiredidentities/superimposedattributes
(upadhis)need notbeconfused withthecore identity which remains unaffected and
functionsasawitness(sakshi).
Indian Psychology lays intense focus on the aspiration for transcendental existence,
whichhelpsovercomethebodycentredegoisticstrivingsandoffersadecentredviewof
self.Ithasimplicationsforworkandsocialrelationships.Itallowsonetobemotivatedto
treatworkasanaturalduty(dharma)tobeperformedwithreferencetothedemandsof
thelocationinoneslifespaceratherthananyextrinsicincentive.Itisoneshumble
contributiontotheworldlyoperations.Insteadofemphasizingontheoutcomeorreward
outsidetheworkcontext,thiskindofthinkingpromotescompetenceinactionasyoga
(yogahkarmasukaushalam).Suchcompetencerequiressustainedanddetachedaction
(anasakti).Asindicatedearlier,anyactionismadepossiblebyseveralfactorstherefore
attributing causality to self is ignorance. IP endeavours to identify enduring human

attributesandhelppeoplediscovertheiressentialnatureandtheirrelationshipwiththe
transcendental. IP strives to unravel atemporal and transcultural models of human
ontology.
IndianPhilosophyrecognizestheinterplayofthemanifestandunmanifestpartsofour
existenceinchangingtheeventsinthisworld.Thismakesroomforgoingbeyondstrict
determinism,acceptingtheemergentnatureofreality.Itsuggestsplausibleexplanations
andstrategiestodealwithuncertainty.Animportantillustrationofthisisfoundinterms
ofclassificationofhumanaction(Karma)intermsof Sanchit (accumulated)and Pra

rabdha
(inaction)Karma.Thisclassificationimpliesthathumanaction/behaviourisan
evolvingprocess,onethatunfoldsinthecourseoftime.Alsoimportantistheideaof
distributednotionoflocusofcontrol.IPhasalsoexpandedthenotionofcausalitybeyond
selfandnonself(internalexternal)categoriesofperceivedcauses.Anyactiondepends
onthecontributionoffivefactors,i.e.,karta (agent),karma(action),adhistha na
(body),
karana(instruments)anddaivam(providence)TheBhagavadGita.Theactorisoneof
themandcontributesjustapartofthetotal.Thisisincontrasttotheusualcategoriesof
internalandexternalattribution,whichlieswithinthedomainofegoisticself.
Instead of merely describing reality, IP emphasises on and promotes self positive
qualitiesthroughpersonaltrainingandpractice.Thegoalofsuchtrainingistonurturea
balancedpersonality,whichprimarilyinvolves sa tvik,ra jasic
and ta msikgunas or
qualities. Interestingly enough the objects in the surrounding environment also share
thesethreepropertiesandfinallytranscendthem.Therefore,thelifestyleshouldinvolve
a harmonious relationship with ones environment and not by subjugating the
environment.Sucharelationshipismutuallysupportiveforpersonandenvironmentand
doesnottaxanyoneofthem.The Ayurveda talksofthisharmonyatthelevelofdiet,
actionandleisuretomaintainhealth.Healthisastateofbalance(samatva)andahealthy
personisonewhoisselfanchored(swastha)inaworldofflux(samsa r)withabody
(sharira)thatdecays.Itmustbenotedthatwhileeveryonehasallthethreegunas,they
existindifferentcombinationsleadingtoastateof(im)balancereflectedinthechoiceof
actionsandensuringthehealthofmind,bodyandspirit.Adistinctionhasalsobeen
made between godlike and demonic qualities (daivi and asuri sampat) and it is
recommendedtoevolveinthedirectionofgodlikequalities.Oneswellbeingrequires
adhering to a personal and social conduct rooted in virtuous life (sukhasya mulah
dharmahChanakya).