4 Important Stages of States of Consciousness, Factors of Personality, and Functions of Mind in Indian Psychology

Introduction

Indian psychology provides a deep and layered understanding of  states of consciousness, personality, and the mind’s functioning. Unlike the Western model, which focuses primarily on measurable behavior and brain activity, Indian psychology draws on introspective insights, metaphysical assumptions, and spiritual goals. These insights are sourced from foundational texts such as the Upanishads, Patanjali Yoga-Sutras, Bhagavad Gita, and Samkhya-Vedanta philosophy.

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States of Consciousness in Indian Psychology

Indian philosophy classifies consciousness into four primary states (avasthas), most clearly described in the Mandukya Upanishad. These are not merely sleep or wakefulness states but deeply experiential levels of awareness.

States of Consciousness in Indian Psychology

1. Jagrat – Waking State

The waking state is associated with external consciousness. In this state, awareness is directed outward through the senses. The ego identifies with the physical body and external world. Though seemingly real, this is the most superficial layer of consciousness.

2. Swapna – Dream State

In this state, awareness is turned inward. The mind constructs a reality based on memory, impressions (samskaras), and desires. This state reflects the creative and imaginative aspects of the mind, functioning without the constraints of physical laws.

3. Sushupti – Deep Sleep State

Here, all mental activity ceases. There are no thoughts, images, or desires, yet consciousness persists in a latent form. Vedanta interprets this as a state of undifferentiated bliss where the ego is temporarily absent. It provides a clue to the deeper nature of the self.

4. Turiya – The Fourth State

Beyond the first three is Turiya, a transcendental state of pure awareness. It is not a condition but the background of all states. In Turiya, the distinction between subject and object disappears. It is non-dual, eternal, and the ultimate reality (Brahman). Realization of Turiya is equated with liberation (moksha).

Theory of Sleep in Indian Psychology

These states suggest a vertical model of consciousness, where the surface levels mask deeper truths, and inner disciplines are required to access subtler states.

Functions of the Mind (Antahkarana)

Indian psychology divides the inner functioning of the mind (antahkarana) into four faculties, each performing distinct psychological functions:

1. Manas (Sensory Mind)

• • Receives and processes sensory data
  • Facilitates attention, doubt, and basic thought
  • Involved in preliminary cognition and reaction

2. Buddhi (Intellect)

• • Performs discrimination (viveka) and decision-making
  • Associated with reasoning and understanding
  • Central in discerning right from wrong or real from unreal

3. Ahamkara (Ego)

• • The “I-maker” that identifies experiences with the self
  • Creates a sense of individuality and ownership
  • Often the source of psychological suffering due to attachment and pride

4. Chitta (Memory and Subconscious)

• • Storehouse of impressions (samskaras) and tendencies (vasanas)
  • Influences present behavior through past conditioning
  • Central in both karmic theory and personality formation

These components do not operate in isolation but are part of a unified system directed by Purusha (consciousness) or Atman (self) in Indian metaphysics.

Factors of Personality

Indian psychology explains personality through the Triguṇa Theory, central to Samkhya and the Bhagavad Gita. The three gunas—Sattva, Rajas, and Tamas—are qualities of prakriti (nature) that define individual temperament, behavior, and mental state.

1. Sattva – Purity and Harmony

• • Characterized by clarity, wisdom, compassion, calmness
  • Leads to knowledge, detachment, and ethical behavior
  • A sattvic person is introspective, balanced, and spiritually inclined

2. Rajas – Activity and Passion

• • Associated with desire, ambition, restlessness, and attachment
  • Rajas dominates in individuals driven by action, competition, or material goals
  • A rajasic person may achieve success but is prone to stress and imbalance

3. Tamas – Inertia and Darkness

• • Reflects ignorance, confusion, laziness, and delusion
  • Leads to apathy, addiction, or destructive behavior
  • A tamasic personality resists growth and is prone to mental stagnation

Everyone possesses all three gunas in varying proportions. Personality development, in Indian psychology, involves increasing sattva, moderating rajas, and reducing tamas.

Pancha Kosha

In Indian psychology, particularly within the Vedantic tradition, the concept of Pancha Kosha describes five layers or “sheaths” (koshas) that cover the true self (Atman) and constitute the human experience. These are:

Pancha Kosha

1. 1. Annamaya Kosha – the physical or food sheath, representing the gross body.
   2. Pranamaya Kosha – the energy sheath, composed of life force (prana) and breath.
   3. Manomaya Kosha – the mental sheath, encompassing thoughts, emotions, and sensory processing.
   4. Vijnanamaya Kosha – the intellectual sheath, related to discernment and wisdom.
   5. Anandamaya Kosha – the bliss sheath, experienced in deep meditation or deep sleep.

According to Vedanta, the journey of self-realization involves moving inward through these increasingly subtle layers to recognize the pure consciousness that lies beyond them. Each sheath plays a role in shaping human personality and consciousness, but none are the true self, which is immutable, eternal, and blissful.

Samskaras and Vasanas

Another significant factor in personality and mind functioning is the concept of samskaras (mental impressions) and vasanas (latent tendencies). These are the karmic imprints left by past experiences, actions, and desires.

• • Samskaras shape one’s preferences, fears, and habitual reactions
  • Vasanas drive subconscious motivations, often outside conscious awareness

Safaya (1976) explains that psychological healing in Indian psychology involves bringing these impressions to consciousness, purifying them through ethical conduct, meditation, and self-inquiry.

Relevance to Modern Psychology

Contemporary psychology is increasingly interested in states of consciousness, altered states, and contemplative practices. Indian insights on consciousness and personality are now influencing:

• • Mindfulness-based therapies
  • Transpersonal psychology
  • Integral psychology
  • Yoga and meditation-based treatments for anxiety and depression

Understanding the gunas, the antahkarana, and consciousness layers allows for a more nuanced approach to mental health, one that includes ethical development, introspection, and spiritual awareness.

Conclusion

Indian psychology offers a profound and integrated view of the mind, personality, and consciousness. Through the four states of consciousness, the multi-layered structure of the mind, and the guna-based personality model, it captures the complexity and potential of human life. Unlike reductionist models, it does not limit mental processes to brain activity or social influence, but sees them as stages in the evolution of consciousness.

In this tradition, psychology is not just about behavior or cognition—it is a path to self-realization, where the ultimate aim is not adjustment but freedom (moksha). By revisiting these ancient insights, modern psychology can move toward a more holistic and transformative science of the human mind.

References

Safaya, R. (1976). Indian Psychology. Meerut: Moti Lal Banarsidass.

Radhakrishnan, S. (1929). Indian Philosophy. London: George Allen & Unwin.

Patanjali. Yoga Sutras. (Various translations)

Upanishads. Mandukya, Brihadaranyaka, and Chandogya.

Cornelissen, R., Misra, G., & Varma, S. (2014). Foundations of Indian Psychology. Pearson Education India.