The conversation with Shri Prabhav Paturi at his home in Hyderabad with him sitting cross legged and narrating his in-depth personal experiences with spirituality, particularly rooted in Indian traditions and practices gave a wonderful insight on how our traditions flow and converge. His earliest childhood memories, such as his connection with the sun and the realization of Shiva while riding in front in a scooter with his father Dr Nagaraj Paturi (Dean IKS INDICA, through his experiences with his grandfather's teachings on Sri Vidya upasana and the influence of his guru and the Aghora tradition, all show how the paths differ but the quest is the same.
The metaphorical and literal interpretations within the Aghora parampara, particularly regarding Shamshan, Shiva, and Shava sadhanas, offer a unique glimpse into how spiritual practices intertwine with life experiences, transforming one's outlook. Prabhav’s experience with his guru Shri Vidurendranatha Saraswati (or Bapu as he fondly called him), the unexpected qualities he observed in him show how spirituality can sometimes defy societal expectations, leading to deep personal growth.
Prabhav’s work as a psychologist, incorporating Ayurvedic wisdom like Nadi pariksha and understanding of diverse genders through Sushrutha Samhita, demonstrates how ancient knowledge can be applied to modern therapeutic practices. It's fascinating how one can integrate this holistic view with modern psychology, especially in the realm of gender identity and mental health, advocating for a balanced approach that promotes well-being without invasive measures.
Prabhav has had a rich and nuanced spiritual and professional journey, one that bridges traditional wisdom with contemporary applications, particularly in helping others navigate their own psychological and spiritual challenges.
How do you apply your Vedic psychology experience to your work as a psychologist?
There are some things I’ve learned not from my grandfather, but from Bapu, which I currently apply in my therapy. One of the primary techniques is Nadi Pariksha or Nadi Vaidyam, which helps us understand the individual's Prakruthi, the state of growth or imbalance (Vriddhi), and the presence of any Doshas. Based on this, I try to suggest remedies within the framework of Ayurveda, though in India, we are not formally allowed to prescribe medicines.
In the modality of Vedic psychology, the study of Upanishads plays a central role. For example, I use the Taittiriya Upanishad for the Panchakosha analysis of a person, or the Ishavasya Upanishad in connection with Nyaya Shastra, to understand the causes (Karanas) of a person’s condition. Even within Ayurvedic theory, we can determine the kind of emotional state or energy (Avesha) a person is experiencing—whether it's psychological or psychosomatic. These definitions come from Ayurveda and are linked to the Manovikaras (mental disorders).
Another area many people aren’t aware of is related to what modern psychology refers to as Queer Affirmative Therapy. In this practice, when someone identifies as a particular gender, as a psychologist, I have to honor their perspective. However, Ayurveda offers a different, and in my view, more useful understanding. The Sutra Sthanas of the Sushruta Samhita, written at least 2000 years ago, mentions nearly 48 different genders and distinguishes gender from sex. It acknowledges gender as a preference, unrelated to biological sex, and this understanding is helpful for my work in Queer Affirmative Therapy.
In Ayurveda, we study gender through the lens of the three Gunas and explore how different Doshas contribute to such tendencies. Dosha in this context isn't viewed as a disease but as something that can be balanced. Ayurveda also offers remedies, not to change a person’s gender, but to address associated mood disorders and other issues. As both a psychologist and a researcher, I can confidently say that individuals who are non-binary or outside the conventional gender spectrum tend to face more psychological challenges, and there’s a clear correlation. With the three interventions—psychological, Ayurvedic, and Vedic—people either find clarity about their identity or, if they choose to remain non-binary, they live a healthier and happier life.
In contrast, modern medicine uses methods like puberty blockers or surgical procedures to alter a person’s body, often leaving them without the option to revert if they later wish to. I don’t agree with the claim that gender identity is entirely determined at birth, as there is no substantial evidence in modern science to support that. I believe it’s a choice, and Ayurveda helps people make healthier choices by promoting a better psychological outlook.
As Navaratri is approaching, how do we understand the concept of the Divine Feminine based on how people worship Devi, especially the Mahavidyas?
The concept of the Mahavidyas originates from Tantra, and texts such as the Mahakala Samhita, Tantrasara, and the Tripura Tapini Upanishad discuss the Mahavidyas and their emergence. In South India, the only Mahavidya with widespread acceptance is Lalitha, who in Mahavidya terminology is known as Shodashi, her mantra form. In the South, she is worshipped in various forms, such as Rajashyamala or Bala Tripurasundari. In the North, the origins of these teachings can be traced back to rishis who lived in Kashmir, and the term Kashmir Shaivism is often associated with Shakti. This is perhaps why the teachings of Mahavidyas spread more extensively than in the South.
However, nowadays, there is more general awareness of the Mahavidyas, though often with misunderstandings. In North India, people tend to focus on one Devi. For example, in West Bengal and the Seven Sister States, Kali is predominantly worshipped, while certain areas in Bengal are devoted solely to Ma Tara. People in Madhya Pradesh and Jharkhand focus more on Ma Bagalamukhi or Chinnamasta. Preference for specific Mahavidyas varies by region, but it's also important to learn how to transcend these boundaries and see each Mahavidya as being connected.
In my lineage, which is known as Tara Kula, we see all the Mahavidyas through the lens of Tara and identify which of Tara’s attributes each Devi represents. This perspective is something I've been taught but is often missing in both South and North Indian traditions. While most people confine the Mahavidyas to the concept of the Dasha Mahavidyas, the Mahavidyas themselves are much broader.
As a polytheist, (as Hinduism while not being Polytheist is more so than being Monotheistic) I can see parallels between the Mahavidyas and Greek goddesses. For instance, if Lalitha’s qualities were more aggressive, I would compare her to the Greek goddess Hecate. If Hecate were to be seen as a Mahavidya, she might be named something like Parambika, though not quite Paraparambika, who is Lalitha. Ultimately, the Mahavidyas represent the feminine concept. Without perceiving Devi as Adi Parashakti, the ultimate form, or Sarveshwari, who is omnipresent, spiritual growth in sadhana becomes limited.
So in this world of gender emphasis, how do we view Devi and her different attributes?
The distinction between men and women as separate and unequal didn't emerge in India until after the Mughal or other foreign invasions. Before that, male and female attributes were seen as complementary, and this was reflected in how society functioned. The idea of division and imbalance between the genders developed later, and education became focused on how to balance the perceived disadvantages of both men and women. Today, societal norms often dictate that men and women should behave in specific ways, but this wasn’t always the case in traditional Indian communities.
For instance, the concept of a "stay-at-home dad" is seen as modern, yet in some Indian communities, men staying home while the women worked was not unusual. Who stayed home or went to work depended on the nature of the work and the community, rather than rigid gender roles. This sense of collective responsibility shifted with modernity, which favoured individualism over community.
In contrast, the traditional Indian view of Devi embraces her as both a nurturer and a warrior, whereas modern views often reduce femininity to nurturing alone. If we look at the concept of angels in other cultures, for example, the female figures are often depicted as non-combative, unlike our own tradition where each community has a specific form of Devi that meets its needs. When we lost the concept of community, we also lost this balanced understanding of feminine power.
If we regain that sense of community, the traditional forms of Devi will once again make sense. In the meantime, women can draw from Devi’s attributes to promote auspiciousness at the individual, household, and community levels. Even in the small details, like choosing the right kind of jewellery for different times of day or seasons—whether sunlight, moonlight, or rain—there’s an understanding of what is auspicious and how it can be expressed.
Women can learn from Devi how to be present in every situation and how to protect themselves when necessary. In my kula, my guru would even say that we pray to be reborn as women in our next life so that we can bring this auspiciousness into the world. Ultimately, our goal is Manidveepa, where we attain a light body, and that body is female.
