Sources and how this unit was checked

This page explains how the unit was made, lists the places where it corrects or qualifies the course books, and gives the full references for every work the unit cites.

How this unit was made

The books. The unit is built on six books supplied for the course:

• Rao and Paranjpe, Psychology in the Indian Tradition (2016), a course textbook.
• Cornelissen, Misra and Varma (Eds.), Foundations and Applications of Indian Psychology (2nd ed., 2014), a course textbook. The syllabus lists it as Foundations of Indian Psychology: Theory and Application.
• The same editors' two earlier volumes, Foundations of Indian Psychology (2011): Vol. 1, Theories and Concepts, and Vol. 2, Practical Applications.
• Rao, Paranjpe and Dalal (Eds.), Handbook of Indian Psychology (2008).
• Durganand Sinha, Psychology for India (2015), edited by Misra and Dalal, a collection of Sinha's papers. The syllabus lists it under its editors' names.

The syllabus's first textbook, Dalal's Whither Indian Psychology? (2019), was not available, so this unit could not check it. Where the unit says "none of the course books" says something, it means these six.

The research. Separate research passes read the books for each syllabus topic and wrote notes with page or section references for every claim. Where the books disagree, or give a date that historians do not accept, the research checked mainstream reference works: the Stanford Encyclopedia of Philosophy, the Internet Encyclopedia of Philosophy and Oxford Bibliographies. It also checked library catalogues for the dates of early books, and official documents for recent policy. The e-book texts of Rao and Paranjpe (2016) and Sinha (2015) have no page numbers, so the unit cites them by section or chapter.

The review. An independent reviewer read every page against the research notes and the books. It checked the accuracy of dates, names and quotations; whether a reader new to psychology and to India could follow each page; whether the Western bridges were fair to both sides; and the meanings, spellings and pronunciation hints in the glossary. Corrections from that review were made, and a second review checked the corrections before the unit was marked finished.

The November 2026 extension. In November 2026 the unit was extended from a student's class notes. The notes added new sections to Before you begin, Becoming a discipline, The paradigm debate, Ancient forms, Perspectives on reality and Philosophy and psychology. They also led to a new page on Basic concepts and positive psychology, a multiple-choice test and applied cases. Each addition was researched from the course books into two new research dossiers, and an independent reviewer checked it. A few points from the notes were left out because no source could confirm them: that Western psychology "started" between 1950 and 1970, and the points about "generations" and "archetypes".

What the unit could not check. Some studies are known only through what the course books say about them. The unit reports what those books say and does not claim to have read the original papers. They are listed separately below. Several claims are marked on their pages as uncertain, and a few figures were left out because they could not be confirmed.

Corrections and cautions

The unit corrects or qualifies the course books in the places below. Each item links to the page that explains it.

Dates

• Traditional dates given as historical ones. Rao and Paranjpe (2016) date Shankara to 788 to 820 CE, Patanjali to the 2nd century BCE and the Alvars to 4203 to 2706 BCE. Historians say "the 8th century" for Shankara, place the Yoga SutraYoga Sutraयोगसूत्रYogasūtrasay: yo-guh soo-truhLiterally: threads (aphorisms) on yogaThe Yoga Sutra is the classic text of the Yoga school, by Patanjali. In about 195 short lines it explains how to calm and master the mind.Western link Close to a manual of attention training and self-regulation. The key difference: its goal is the freedom of pure consciousness (purusha), not only better mental health.Full entry in the glossaryClose in the 1st or 2nd century CE, and date the Alvars to the 6th to 9th centuries CE. Before you begin and Basic concepts
• The NatyashastraNatyashastraनाट्यशास्त्रNāṭyaśāstrasay: naat-yuh-shaas-truhLiterally: treatise on dramaThe Natyashastra is an ancient book on drama, dance and music, credited to Bharata. It contains an early theory of emotion called rasa.Western link Close to theories of basic emotions and of audience response in drama. The key difference: rasa is a shared, aesthetic emotion that is enjoyed, not a private reaction.Full entry in the glossaryClose. Cornelissen, Misra and Varma (2014, p. xvii) give 400 to 200 BCE, earlier than the usual estimate of the 2nd century BCE to the 2nd century CE. Before you begin
• Jadunath Sinha's first volume appeared in 1934, not 1933 as Rao and Paranjpe (2016) and Rao (2008) give. Kiran Kumar (2008) calls it Cognition, the title of the enlarged 1958 edition. Ancient forms
• Rhys Davids's Buddhist Psychology first appeared in 1914; Rao and Paranjpe give 1924, the date of a later printing. Ancient forms
• Akhilananda's Hindu Psychology was published in New York in 1946; 1948 is the London edition. Ancient forms
• The start of psychology in India. Books give 1905, 1915 or 1916. Each is right for a different event: Seal's syllabus and laboratory, Sengupta's return from Harvard, and the formal department. Becoming a discipline
• The Indian Journal of Psychology. Dalal (2014) implies a first issue in 1925; library catalogues date volume 1 to January 1926. Becoming a discipline
• The Pondicherry Manifesto dates from 2002. The Preface of the Handbook of Indian Psychology (2008) says 2003. Becoming a discipline
• Sinha's "The young and the old". The reprint's own reference list gives 1979 in one place; its credit line and the book's list of chapters give 1978, which the unit uses. Becoming a discipline
• PERMA and Flow. PERMA is Seligman (2011), not "Seligman 1990" as in Rao and Paranjpe (2016, sec. 7.3.3). Csikszentmihalyi's Flow is from 1990, not 1991 as the same book gives in sec. 2.11. Basic concepts
• Madhva's dates. The Internet Encyclopedia of Philosophy gives 1238 to 1317, and Britannica gives them as possible dates. The Handbook (Paranjpe and Rao, 2008, p. 254) gives 1199 to 1278. Basic concepts

Attributions and wording

• "Double life" is the phrase of the Foundations editors, not Durganand Sinha's. "Two worlds" is Dalal's, and "split in the personality" is Salagame's. Becoming a discipline
• Bose's degree. Dalal calls it "the first Ph.D. from any Indian University in psychology"; other sources describe a D.Sc. The unit says "doctorate". Becoming a discipline
• Sri Aurobindo's 1910 use of "Indian psychology", reported by Kiran Kumar (2008), could not be confirmed. Ancient forms
• Koltko-Rivera's definition of a worldview. A longer phrase often credited to him, about "what is and what ought to be", could not be checked, so the unit does not use it. Worldview
• Two meanings of avidyaavidyaअविद्याavidyāsay: uh-vid-yaaLiterally: not-knowing (a + vidyā)Avidya means ignorance, but not a lack of facts. It is a basic mistake about who we are, such as taking the body or mind to be the true self.Western link Close to a basic cognitive error or false belief about the self. The difference: it is not removed by new information, only by direct insight.Full entry in the glossaryClose. Rao and Paranjpe (2016) use the word for "ignorance" in some sections and say it "does not mean ignorance" in another. Ancient forms and Perspectives on reality

Claims that need care

• "Biological, socio-cultural and indigenous perspectives" is the syllabus's framing. None of the six books uses it; the unit builds each perspective from the nearest sources. Three perspectives
• Numbers of traditional healers. Dalal (2011) gives more than half a million healers and more than 90 per cent of Indians using them, but one citation behind these figures may be wrong. Treat them as Dalal's estimate. Three perspectives
• Karma and recovery. The abstract of Dalal and Pande (1988) does not say in which direction karmakarmaकर्मsay: kuhr-muhLiterally: action, deed; from kṛ-, to doKarma means action, and also the result that every action brings back to the person who did it, in this life or a later one.Western link Close to moral causation, or 'you reap what you sow'. The difference: in most schools karma is an impersonal law that works across lives; theistic schools say God oversees it, but even there it is not a judge's verdict on a single life.Full entry in the glossaryClose explanations were linked with recovery, so the unit does not say either. Three perspectives and Worldview
• Psychic powers. Rao (2008) and Sedlmeier (2014) report evidence for extrasensory perception. Mainstream psychology does not accept it as established. The paradigm debate
• "Madhyamaka is nihilism" (Misra, 2014, p. 121). The Stanford Encyclopedia of Philosophy gives strong reasons against this reading. Perspectives on reality
• "The Buddha only rejected the everyday self" is Rao and Paranjpe's interpretation, made from a VedantaVedantaवेदान्तVedāntasay: vay-daan-tuhLiterally: end of the VedaVedanta is the family of schools based on the Upanishads. They ask how the self (atman) relates to ultimate reality (Brahman).Western link Sometimes compared with idealist philosophy, which holds that mind or spirit is basic. The key difference: Vedanta claims this can be known by direct experience, not only by argument.Full entry in the glossaryClose standpoint, not the view of Buddhist schools. Perspectives on reality
• The CharvakaCharvakaचार्वाकCārvākasay: chaar-vaa-kuhLiterally: uncertain (one guess is 'sweet-tongued', caru + vac); the other name, Lokayata, means 'directed at the world' (loka + ayata)Charvaka, also called Lokayata, is India's materialist school. It held that only matter is real and that perception is the only sure way of knowing.Western link Close to materialism and empiricism in Western philosophy. Like modern physicalism, it explains the mind as a product of the body.Full entry in the glossaryClose school is known mainly through its opponents, because its own texts are lost. Perspectives on reality
• "The spiritual East and the material West." Contrasts of this kind in the course books oversimplify both sides. Worldview
• "The union of prakriti and purusha" is sometimes given as the goal of SankhyaSankhyaसांख्यSāṃkhyasay: saang-khyuhLiterally: enumeration, countingSankhya explains everything with two realities: pure consciousness (purusha) and nature (prakriti). In Sankhya, the mind belongs to nature, not to consciousness.Western link Close to mind-body dualism, as in Descartes. The key difference: Sankhya puts the mind on the material side; only pure consciousness is separate.Full entry in the glossaryClose and Yoga. In SankhyaSankhyaसांख्यSāṃkhyasay: saang-khyuhLiterally: enumeration, countingSankhya explains everything with two realities: pure consciousness (purusha) and nature (prakriti). In Sankhya, the mind belongs to nature, not to consciousness.Western link Close to mind-body dualism, as in Descartes. The key difference: Sankhya puts the mind on the material side; only pure consciousness is separate.Full entry in the glossaryClose the two never interact, and the goal is to tell them apart (kaivalyakaivalyaकैवल्यsay: kai-vuhl-yuhLiterally: aloneness, isolation (kevala, alone)Kaivalya is the final goal of Sankhya and Yoga: the 'aloneness' of pure consciousness (purusha), freed from all mixing with mind and matter.Western link No close match. It loosely resembles 'pure awareness' or witness consciousness, but kaivalya is a lasting freedom, not a passing state.Full entry in the glossaryClose). Before you begin and Perspectives on reality
• "From pandita to pamara." The word pamara is an insult in the classical sources, and the books on the reading list do not use the pair. Before you begin
• "Abhava vairagya." This term from the class notes appears in none of the course books or classical texts checked. One popular source uses it for detachment from what one cannot get (Kumar, 2017, a blog), so the unit teaches it as a popular term for a passing kind of detachment, not as a classical category. Basic concepts
• Abstracts only. Several research findings on the basic-concepts page (Banth and Talwar, 2012; Mulla and Krishnan, 2009; Goyal and colleagues, 2014; Capaldi and colleagues, 2014; Butler and Kern, 2016) were read as published abstracts in a research index, not in full. Basic concepts
• The Hagelin crime study. Rao and Paranjpe (2016, sec. 7.3.2) report the study of Hagelin and colleagues (1999) without criticism. It comes from the Transcendental Meditation movement, and mainstream science does not accept its claimed effect. Basic concepts
• "Contact with the psychic being." Miovic (2014, p. 283) says that all the traits studied in positive psychology come from this contact. That is the doctrine of one school, not a finding. Basic concepts
• "Member checking" and Carl Rogers's "phenomenal field." These Western comparisons on the paradigm debate page are standard ideas, but they come from the research notes, not from a book read for the unit, so no reference is given for them. The paradigm debate
• Windelband and the words "nomothetic" and "idiographic." The paradigm debate page names the philosopher Wilhelm Windelband (1894) as the source of the two words, which Allport (1937) brought into psychology. This is standard history of psychology. Windelband's own text was not read for the unit, so it is not in the reference list. The paradigm debate

References

Course textbooks and reference books

These six books are the main sources for every page.

• Cornelissen, R. M. M., Misra, G., & Varma, S. (Eds.). (2011). Foundations of Indian psychology: Vol. 1. Theories and concepts. Pearson.
• Cornelissen, R. M. M., Misra, G., & Varma, S. (Eds.). (2011). Foundations of Indian psychology: Vol. 2. Practical applications. Pearson.
• Cornelissen, R. M. M., Misra, G., & Varma, S. (Eds.). (2014). Foundations and applications of Indian psychology (2nd ed.). Pearson.
• Rao, K. R., & Paranjpe, A. C. (2016). Psychology in the Indian tradition. Springer.
• Rao, K. R., Paranjpe, A. C., & Dalal, A. K. (Eds.). (2008). Handbook of Indian psychology. Foundation Books / Cambridge University Press India.
• Sinha, D. (2015). Psychology for India (G. Misra & A. K. Dalal, Eds.). SAGE.

Chapters in the course books

The unit quotes or summarises these chapters by author. Page ranges are given where they could be checked against the books' contents pages.

In Rao, Paranjpe and Dalal (Eds.), Handbook of Indian psychology (2008):

• Bhatt, S. R. (2008). Indian theories of perception: An inter-school dialogue from Buddhist perspective (pp. 315-337).
• Bhawuk, D. P. S. (2008). Anchoring cognition, emotion and behaviour in desire: A model from the Bhagavad-Gita.
• Dash, A. S. (2008). Indian psychology of motivation (pp. 338-349).
• Duerlinger, J. (2008). Indian Buddhist theories of persons.
• Jain, J. P. (2008). Jaina psychology.
• Jha, A. K. (2008). Personality in Indian psychology (pp. 350-362).
• Jha, V. N. (2008). The Nyaya-Vaisheshika theory of perceiving the world of our experience.
• Kalupahana, D. J. (2008). The foundations of early Buddhist psychology.
• Kapur, M. (2008). Psychological theories and practices in Ayurveda.
• Kiran Kumar, S. K. (2008). Indian thought and tradition: A psychohistorical perspective (pp. 19-52).
• Kristeller, J. L., & Rikhye, K. (2008). Meditative traditions and contemporary psychology (pp. 506-538).
• Manickam, L. S. S. (2008). Research on Indian concepts of psychology: Major challenges and perspectives for future action (pp. 492-505).
• Menon, S. (2008). Transpersonal psychology in the Bhagavad-Gita: Reflections on consciousness, meditation, work and love (pp. 167-189).
• Paranjpe, A. C., & Rao, K. R. (2008). Psychology in the Advaita Vedanta.
• Rao, K. R. (2008). Prologue: Introducing Indian psychology (pp. 1-18).
• Rao, K. R., & Paranjpe, A. C. (2008). Yoga psychology: Theory and application (pp. 190-220).
• Rao, K. R., Paranjpe, A. C., & Dalal, A. K. (2008). Preface; Glossary.
• Tart, C. (2008). Altered states of consciousness and the spiritual traditions: The proposal for the creation of state-specific sciences.
• Taylor, E., & Sugg, J. G. (2008). Yoga psychology and the Samkhya metaphysic.

In Cornelissen, Misra and Varma (Eds.), Foundations and applications of Indian psychology (2nd ed., 2014):

• Braud, W. (2014). Integrating yoga epistemology and ontology into an expanded integral approach to research (pp. 80-97).
• Cornelissen, R. M. M. (2014). What is knowledge? A reflection based on the work of Sri Aurobindo (pp. 98-118).
• Cornelissen, R. M. M., Misra, G., & Varma, S. (2014). Introduction (pp. xi-xxii).
• Dalal, A. K. (2014). A journey back to the roots: Psychology in India (pp. 18-39).
• Kapoor, K. (2014). The philosophy of healing in Indian medicine (pp. 223-226).
• Kiran Kumar, S. K. (2014). Ego and ahamkara: Self and identity in modern psychology and Indian thought (pp. 164-173). (Published under the name Kiran Kumar K. Salagame.)
• Miovic, M. (2014). Psychotherapy and Integral Yoga Psychology (pp. 278-292).
• Misra, G. (2014). Knowing in the Indian tradition (pp. 119-133).
• Misra, G. (2014). Psychology of emotions: Some cultural perspectives (pp. 205-222). (Cited on the basic concepts page as Misra, 2014, pp. 216-217.)
• Pandey, A. (2014). Psychotherapy and Indian thought (pp. 257-277).
• Paranjpe, A. C. (2014). Healing and counselling in a traditional spiritual setting (pp. 227-246).
• Priya, K. R. (2014). Broadening of consciousness: A healing process among the survivors of the Kachchh earthquake (pp. 351-362).
• Rao, K. R. (2014). Indian psychology: Implications and applications (pp. 3-17).
• Sedlmeier, P. (2014). Indian psychology and the scientific method (pp. 53-79).
• Singh, K. (2014). Beyond mind: The future of psychology as a science (pp. 40-52).

In Cornelissen, Misra and Varma (Eds.), Foundations of Indian psychology (2011):

• Cornelissen, R. M. M., Misra, G., & Varma, S. (2011). Introduction. In Vol. 1.
• Cornelissen, R. M. M., Misra, G., & Varma, S. (2011). Section introductions and glossary. In Vol. 1 (Section II introduction, p. 129; Section IV introduction, p. 251).
• Dalal, A. K. (2011). Folk wisdom and traditional healing practices: Some lessons for modern psychotherapies. In Vol. 2 (pp. 21-35).
• Gaur, S. D. (2011). Why am I here? Implications of self and identity for conceptualizing motivation. In Vol. 1 (pp. 401-414).
• Kashyap, R. L. (2011). Psychological ideas in the Vedas and their relevance to contemporary psychology. In Vol. 1 (pp. 57-67).
• Paranjpe, A. C. (2011). The principles and practice of karma yoga in the writings and life of B. G. Tilak. In Vol. 1 (pp. 415-450).
• Pickering, J. (2011). Indian psychological thought in the age of globalization. In Vol. 1 (from p. 103).

Durganand Sinha's papers, reprinted in Sinha (2015):

• Misra, G., & Dalal, A. K. (2015). Introduction: Life and works of Durganand Sinha. In D. Sinha, Psychology for India.
• Sinha, D. (1965). Integration of modern psychology with Indian thought. Journal of Humanistic Psychology, 5(1), 6-17. https://doi.org/10.1177/002216786500500102 (Ch. 2 of the reprint.)
• Sinha, D. (1978). The young and the old: Ambiguity of role models and values among Indian youth. In S. Kakar (Ed.), Identity and adulthood (pp. 56-64). Oxford University Press. (Ch. 7 of the reprint.)
• Sinha, D. (1982). Towards an ecological framework of deprivation. In D. Sinha, R. C. Tripathi, & G. Misra (Eds.), Deprivation: Its social roots and psychological consequences. Concept.
• Sinha, D. (1988). Basic Indian values and behaviour dispositions in the context of national development: An appraisal. In D. Sinha & H. S. R. Kao (Eds.), Social values and development: Asian perspectives (pp. 31-55). SAGE. (Ch. 8 of the reprint.)
• Sinha, D. (1989). Research in psychology in the developing world: An overview. Psychology and Developing Societies, 1(1), 105-126. https://doi.org/10.1177/097133368900100109 (Ch. 1 of the reprint.)
• Sinha, D. (1990). Intervention for development out of poverty. In R. W. Brislin (Ed.), Applied cross-cultural psychology (pp. 77-97). SAGE. (Ch. 10 of the reprint.)
• Sinha, D. (1994). Indigenization of psychology in India. Indian Psychological Abstracts and Reviews, 1(1), 179-215. (Ch. 3 of the reprint.)
• Sinha, D. (2002). Culture and psychology: Perspective of cross-cultural psychology. Psychology and Developing Societies, 14(1), 11-25. https://doi.org/10.1177/097133360201400102 (Ch. 4 of the reprint.)

Other books

Used for the history of the field, the early labels for Indian psychology, the main criticisms, and the Western ideas set beside Indian ones (nomothetic research, flow, mindfulness, self-actualisation, character strengths and wellbeing).

• Akhilananda, S. (1946). Hindu psychology: Its meaning for the West. Harper & Brothers.
• Allport, G. W. (1937). Personality: A psychological interpretation. Henry Holt.
• Berry, J. W., Poortinga, Y. H., Segall, M. H., & Dasen, P. R. (1992). Cross-cultural psychology: Research and applications. Cambridge University Press.
• Csikszentmihalyi, M. (1990). Flow: The psychology of optimal experience. Harper & Row.
• Freud, S. (1923). Das Ich und das Es [The ego and the id]. Internationaler Psychoanalytischer Verlag.
• Halbfass, W. (1991). Tradition and reflection: Explorations in Indian thought. State University of New York Press.
• James, W. (1890). The principles of psychology (Vols. 1-2). Henry Holt.
• James, W. (1902). The varieties of religious experience: A study in human nature. Longmans, Green.
• Kabat-Zinn, J. (1994). Wherever you go, there you are. Hyperion.
• Kakar, S. (1982). Shamans, mystics, and doctors: A psychological inquiry into India and its healing traditions. Knopf.
• Kelly, G. A. (1955). The psychology of personal constructs (Vols. 1-2). Norton.
• Kim, U., & Berry, J. W. (Eds.). (1993). Indigenous psychologies. Sage.
• King, R. (1999). Orientalism and religion: Postcolonial theory, India and "the mystic East". Routledge.
• Kuhn, T. S. (1962). The structure of scientific revolutions. University of Chicago Press.
• Kuhn, T. S. (1970). The structure of scientific revolutions (2nd ed.). University of Chicago Press.
• Kuppuswamy, B. (1985). Elements of ancient Indian psychology. Vikas.
• Maslow, A. H. (1954). Motivation and personality. Harper.
• Mishra, R. C., Sinha, D., & Berry, J. W. (1996). Ecology, acculturation, and psychological adaptation: A study of Adivasis in Bihar. Sage.
• Murphy, G. (1953). In the minds of men: The study of human behavior and social tensions in India. Basic Books.
• Nanda, M. (2003). Prophets facing backward: Postmodern critiques of science and Hindu nationalism in India. Rutgers University Press.
• Peterson, C., & Seligman, M. E. P. (2004). Character strengths and virtues: A handbook and classification. American Psychological Association; Oxford University Press.
• Ramachandra Rao, S. K. (1962). Development of psychological thought in India. Kavyalaya Publishers.
• Rhys Davids, C. A. F. (1914). Buddhist psychology: An inquiry into the analysis and theory of mind in Pali literature. G. Bell and Sons.
• Rhys Davids, C. A. F. (1936). The birth of Indian psychology and its development in Buddhism. Luzac.
• Said, E. W. (1978). Orientalism. Pantheon Books.
• Seligman, M. E. P. (2002). Authentic happiness. Free Press.
• Seligman, M. E. P. (2011). Flourish: A visionary new understanding of happiness and well-being. Free Press.
• Sen, I. (1986). Integral psychology: The psychological system of Sri Aurobindo. Sri Aurobindo International Centre of Education.
• Sinha, D. (1986). Psychology in a Third World country: The Indian experience. Sage.
• Sinha, J. (1934). Indian psychology: Perception. Kegan Paul, Trench, Trubner.
• Sivananda, S. (1938). How to get vairagya. https://ocoy.org/wp-content/uploads/How-To-Get-Vairagya-Sivananda.pdf (Read in this online edition.)
• Vivekananda, S. (1896). Yoga philosophy: Lectures delivered in New York, winter of 1895-6, on raja yoga or conquering the internal nature; also Patanjali's yoga aphorisms, with commentaries. Longmans, Green.
• Wolff, C. (1732). Psychologia empirica, methodo scientifica pertractata. Officina Libraria Rengeriana.
• Wolff, C. (1734). Psychologia rationalis, methodo scientifica pertractata. Officina Libraria Rengeriana.

Journal articles

Used for the criticisms of Indian psychology, the evidence on meditation, the research on worldviews and karma beliefs, and the research on positive psychology (wellbeing, resilience, gratitude, equanimity, meaning, nature connectedness and karma yoga). One article, on the word pamara, is used for its meanings.

• Agrawal, M., & Dalal, A. K. (1993). Beliefs about the world and recovery from myocardial infarction. Journal of Social Psychology, 133(3), 385-394. https://doi.org/10.1080/00224545.1993.9712157
• Banth, S., & Talwar, C. (2012). Anasakti, the Hindu ideal, and its relationship to well-being and orientations to happiness. Journal of Religion and Health, 51(3), 934-946. https://doi.org/10.1007/s10943-010-9402-3
• Batson, C. D., Duncan, B. D., Ackerman, P., Buckley, T., & Birch, K. (1981). Is empathic emotion a source of altruistic motivation? Journal of Personality and Social Psychology, 40(2), 290-302. https://doi.org/10.1037/0022-3514.40.2.290
• Bhatia, S. (2002). Orientalism in Euro-American and Indian psychology: Historical representations of "natives" in colonial and postcolonial contexts. History of Psychology, 5(4), 376-398. https://doi.org/10.1037/1093-4510.5.4.376
• Bonanno, G. A. (2004). Loss, trauma, and human resilience: Have we underestimated the human capacity to thrive after extremely aversive events? American Psychologist, 59(1), 20-28. https://doi.org/10.1037/0003-066X.59.1.20
• Butler, J., & Kern, M. L. (2016). The PERMA-Profiler: A brief multidimensional measure of flourishing. International Journal of Wellbeing, 6(3), 1-48. https://doi.org/10.5502/ijw.v6i3.526
• Capaldi, C. A., Dopko, R. L., & Zelenski, J. M. (2014). The relationship between nature connectedness and happiness: A meta-analysis. Frontiers in Psychology, 5, Article 976. https://doi.org/10.3389/fpsyg.2014.00976
• Cornelissen, M. (2002). [The Pondicherry Manifesto of Indian Psychology]. Psychological Studies, 47(1-3), 168-169.
• Dahlsgaard, K., Peterson, C., & Seligman, M. E. P. (2005). Shared virtue: The convergence of valued human strengths across culture and history. Review of General Psychology, 9(3), 203-213. https://doi.org/10.1037/1089-2680.9.3.203
• Dalal, A. K. (2000). Living with a chronic disease: Healing and psychological adjustment in Indian society. Psychology and Developing Societies, 12(1), 67-81. https://doi.org/10.1177/097133360001200105
• Dalal, A. K., & Pande, N. (1988). Psychological recovery of accident victims with temporary and permanent disability. International Journal of Psychology, 23(1-6), 25-40. https://doi.org/10.1080/00207598808247750
• Davis, D. E., Choe, E., Meyers, J., Wade, N., Varjas, K., Gifford, A., Quinn, A., Hook, J. N., Van Tongeren, D. R., Griffin, B. J., & Worthington, E. L., Jr. (2016). Thankful for the little things: A meta-analysis of gratitude interventions. Journal of Counseling Psychology, 63(1), 20-31. https://doi.org/10.1037/cou0000107
• Desbordes, G., Gard, T., Hoge, E. A., Hölzel, B. K., Kerr, C., Lazar, S. W., Olendzki, A., & Vago, D. R. (2015). Moving beyond mindfulness: Defining equanimity as an outcome measure in meditation and contemplative research. Mindfulness, 6(2), 356-372. https://doi.org/10.1007/s12671-013-0269-8
• Emmons, R. A., & McCullough, M. E. (2003). Counting blessings versus burdens: An experimental investigation of gratitude and subjective well-being in daily life. Journal of Personality and Social Psychology, 84(2), 377-389. https://doi.org/10.1037/0022-3514.84.2.377
• Gross, J. J. (1998). The emerging field of emotion regulation: An integrative review. Review of General Psychology, 2(3), 271-299. https://doi.org/10.1037/1089-2680.2.3.271
• Johnson, K. A., Hill, E. D., & Cohen, A. B. (2011). Integrating the study of culture and religion: Toward a psychology of worldview. Social and Personality Psychology Compass, 5(3), 137-152. https://doi.org/10.1111/j.1751-9004.2010.00339.x
• Kohli, N., & Dalal, A. K. (1998). Culture as a factor in causal understanding of illness: A study of cancer patients. Psychology and Developing Societies, 10(2), 115-129. https://doi.org/10.1177/097133369801000202
• Koltko-Rivera, M. E. (2004). The psychology of worldviews. Review of General Psychology, 8(1), 3-58. https://doi.org/10.1037/1089-2680.8.1.3
• Koltko-Rivera, M. E. (2006). Rediscovering the later version of Maslow's hierarchy of needs: Self-transcendence and opportunities for theory, research, and unification. Review of General Psychology, 10(4), 302-317. https://doi.org/10.1037/1089-2680.10.4.302
• Lamba, N., Bhatia, A., Shrivastava, A., & Raghavan, A. (2021). Religious factors affecting death anxiety in older adults practicing Hinduism. Death Studies, 46(8), 1973-1981. https://doi.org/10.1080/07481187.2021.1876789 (Published online 2021; issue dated 2022.)
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Works known only through the course books

The unit cites these works as the course books report them. The research did not read them, so they are listed with the book in which the unit found them.

Reference works, web sources and policy

Used to check dates, school doctrines, the meanings of Sanskrit words and recent policy, and to confirm the usual four goals of psychology.

• Encyclopaedia Britannica: "Hinduism" (https://www.britannica.com/topic/Hinduism), used for the dates of the first Puranas and the traditional count of eighteen, and "Madhva" (https://www.britannica.com/biography/Madhva), used for his possible dates. Both were read through search summaries only.
• Internet Encyclopedia of Philosophy: "Advaita Vedanta", "Bhagavad Gita", "Jain philosophy", "Madhva" (V. Stoker), "Upanisads" and "Yoga". https://iep.utm.edu/
• Oxford Bibliographies in Hinduism: "Rig Veda", "Natyashastra" and "Alvar".
• Stanford Encyclopedia of Philosophy: "Abhidharma", "Buddha", "Nagarjuna", "Thomas Kuhn" and "Wilhelm Maximilian Wundt". https://plato.stanford.edu/
• Library catalogues (Wellcome Collection, Open Library, National Library of Ireland, CAVAL) for the dates of Jadunath Sinha's, Rhys Davids's and Akhilananda's books.
• University of Calcutta, Department of Psychology. https://caluniv.ac.in/academic/Psychology.html
• Ministry of Education, Government of India. (2020). National Education Policy 2020. The official text could not be fetched; paragraph 4.27 was checked through secondary sources.
• Indian Knowledge Systems Division, Ministry of Education. https://old.iksindia.org/
• University Grants Commission. (2023). Guidelines for incorporating Indian knowledge in higher education curricula. University Grants Commission.
• Indian Psychology Institute, Pondicherry. https://www.ipi.org.in
• Iyer, R. (Trans.). (1987, September). The Sankhya Karika of Ishvarakrishna. Hermes. https://theosophytrust.org/922-the-sankhya-karika-ishvarakrishna (Verses 12, 13, 16, 23, 24, 27, 30 and 37. An English translation only; the Sanskrit wording was not checked.)
• Two web pages on the four goals of psychology (describe, explain, predict, control): https://www.explorepsychology.com/goals-of-psychology/ and https://psychcentral.com/health/what-are-the-four-goals-of-psychology. They show that this is a standard formula of introductory textbooks, which the course books do not state. Both were read through search summaries only.
• Monier-Williams, Apte and Molesworth dictionaries, entry "smashanavairagya", via wisdomlib.org. https://www.wisdomlib.org/definition/smashanavairagya
• Rama Prasada (Trans.). Yoga Sutra 1.15 with the commentaries of Vyasa and Vachaspati Mishra, via wisdomlib.org. https://www.wisdomlib.org/hinduism/book/yoga-sutras-with-commentaries/d/doc1216614.html
• Kumar, S. M. (2017, March). 976. Vairagya, the dispassion. Me & My Thoughts (blog). http://memyinnerthoughts.blogspot.com/2017/03/976-vairagya-dispassion.html (The only source found for the popular term "abhava vairagya", with smashana and prasooti vairagya.)
• Primary texts cited by verse (Bhagavad Gita, Yoga Sutra, Brihadaranyaka, Taittiriya and Chandogya Upanishads, Narada Bhakti Sutra, Bhagavata Purana) are paraphrased on the pages, except where a course book's translation is quoted.