‘Non-duality’ and ‘Reliance’ are the ‘regression rened principal components’ that inuences ‘spirituality’ in ‘Indian Saints’.

Background: Quantifying spirituality is a tough ordeal and pretty intricate considering its multidimensional nature. Religion and culture are its top exponents. An evaluating tool must envisage them as core components. A tool to measure spirituality by incorporating Hindu philosophy was hard to nd. Thus, we choose the commonly studied SAI (Spiritual Assessment Inventory) questionnaire and attempted to extract rened components with signicant predicting potentials which can pave the path for spiritual assessment among Indian Saints. Results: The legitimate KMO and Bartlett's Test of signicance of SAI for 1103 participants were .878 and 0.000; its Cronbach’s α was .810. Extracted Communalities for all 54 items of SAI ranged from .404 to .709. PCA (Principal Component Analysis) analysed 1097 participants that yielded 2 Principal Components (PCs)having a total of 7 variables; 3 for PC 1 and 4 for PC 2. The PCs thus derived explained 59.48% of the total variance of the participant’s spiritual score. The PCA for the two extracted components reported a Cronbach's α value of .69, the KMO and Bartlett's Test of signicance of .748 and 0.000, and a linear regression R 2 value at .605, F .000 and sig. f change .000. Standardized Beta for extracted component variables ranged from.10 to .28 with a signicance value of .000. Both the PCs had corresponding Eigenvalues > 1. The corresponding Monte Carlo PCA test of parallel lines Eigenvalues was calculated to cross-check the PCA Eigen gure for their validity. The PCA Eigen gure was found tenable after cross-checking. Conclusion: PC 1 with its 3 variables was named ‘Reliance’ and PC 2 with 4 variables were ‘Non-duality’ named. These two PCs accounted for to 59.48%of spirituality in Indian saints and demonstrated a strong positive prediction potential concerning spiritual scores (regression R 2 .605) in Indian Saints.


Introduction
The health paradigm has two protagonists: Spirit -Mind -Body and Body-Mind -Spirit. In eastern spiritualism, the 'Spirit -Mind -Body' paradigm is strongly prophesied [1][2][3][4] . The rst and the oldest component of the paradigm 'Spirit or spirituality' is a pretty complex issue. Its multidimensionality makes its empirical measurement harder [5][6][7] . Nevertheless, it can be stated that spirituality is now seen as a universal human phenomenon with huge potential for overall individual and global wellbeing [8][9][10] . India the 'land of spirituality' has constantly nurtured this concept since time immemorial [11][12][13][14] . The local populace looks at the Saints as its propagators. But empirical documentation of this oldest domain among the mentioned saviours is far and few. One of the causes may be a lack of 'religion and culturesensitive tool' to do so 15 . In this research an admired and authenticated SAI (Spiritual Assessment Inventory) instrument was explored for its local relevance 16 . It was then subjected to PCA (Principal Component Analysis) for extraction of prominent components that contributed to spiritual enrichment.
Those contributors were scrutinised for their scienti c assertion by a linear regression model for a closer look at the role played by their constituting variables in in uencing spirituality amongst studied participants.

Methods
Null hypothesis (H 0 ): All components and variables of SAI have equal contribution to spiritual development in Indian Saints.
The alternate hypothesis (H 1) : There are select variables in SAI which can be grouped under fewer independent components which may signi cantly in uence spiritual growth of Indian Saints.
Aim: The study aimed at quantifying spirituality by SAI and extracting valid 'Principal Components 'out of them. Objectives: 1. To score spirituality in numeric 2. To extract evident components by PCA analysis 3. To analyse them for their reliability and contributing aptitude in spiritual development in Indian Saints by a regression model Study design: Cross-sectional data from Indian Saints attending Ujjain Kumbha Mela (riverside religious and spiritual mass gathering) were collected by SAI and subjected to PCA (Principal Component Analysis).
Methodology: SAI (a theistic selective instrument for the quantitative measure of spirituality and religion) was used for data collection from 1103 (10%) of Indian saints who attended the Kumbha Mela of 2016; the prestigious and holy riverside festival of faith, religion and spirituality held at the cultural city of Ujjain, Madhya Pradesh, India [16][17][18] . Prior training of investigators to standardize the interviewing process, followed by conduction of a pilot survey and its SWOT analysis was conducted before the initiation of the nal study. Five Akhads (clans) representing the three important Hindu lineages; Shiva, Vishnu and Neutral/ Sikhs were randomly selected from a total of 13 that participated in the mega event 15 . Equality of participants from selected clans was ensured by systematic random sampling with a group interval of 10, and lineage proportionality was ensured by proportionate sampling method keeping representation of the clan lineage in mind. Thus 3 out of 7 Akhadas were selected from Shiva clans and1out of 4 each from Vishnu and Neutral clans. As the rst step for sample estimation; 10% (205) participants from each select clan were chosen for study purpose thus yielding an initial sample gure of 205 x 5 = 1025 participants. Additional 10% (102) participants were added to this initial gure considering the approximate decadal increment in participant number over and above the last Mela gure. Thus, the nal sample estimate was 1127 (1025 + 102) consenting participants/saints. The spiritual score for individual participants was generated in accord with SAI guidelines. SAI tool consisting of 54 variables was scored on Likert Scale of1 to 5, which recorded the responses ranging from 'not at all true' as '1' to 'very true' as '5' 15,16,18-20 . The select inventory was subjected to PCA suitability by conducting Reliability Statistics (Cronbach α), Kaiser-Meyer-Olkin Measure for Sampling Adequacy, Bartlett's Test of Sphericity for hypothesis testing. Standard 'Varimax rotation' was adopted as the components proved to be nonlinear (independent/nonrelated) by 'direct oblimin method' 21,22 . The component extraction was done by xing factor Communalities at > 0.4, component initial Eigenvalues > 1, and a factor loading of > .45 to suppress small coe cients. The validity of component Eigen value was con rmed by the corresponding MCA Test of Parallel Line tness analysis 23 -27 .
Extracted components are presented as Scree plots, component plots in the rotated matrix, naming of components with factor loading, component reliability statistics in terms of Cronbach's α and item predictability by the linear regression model. Results: We were able to collect data from 1103 participants. On screening for completeness of data,1097(99.45%) participants provided complete information on all 54 studied variables. SAI as an assessment tool was found to have a better unidimensional internal consistency reliability (Cronbach's α .81) 23-25. Exploratory Analysis in the form of 'The Bartlett's test' and 'Kaiser-Mayer Olkin measure' was applied to the data for verifying the legitimacy of conducting PCA [28][29][30][31] . Suitability for PCA analysis of the data set was a rmed by a meritorious KMO sampling adequacy value of .878 and Bartlett's Sphericity signi cance level at .000which favoured the alternate hypothesis [32][33][34] . The extracted Communalities value for all 54 variables ranged from .404 to .709, indicating their meaningful contribution in variances explained. In accord with the established standard, the recommended Communalities value of >.40 was employed to suppress small coe cients. All these analytical measures collectively enhanced tment, validity, and reliability of study objective thereby rejecting the null hypothesis [35][36][37][38] .
As an initial analysis, variables were subjected to Direct Oblimin Rotation in PCA and their component correlation matrix was analysed. None of the components suggested the presence of established corelationship (value <.30) thereby suggesting the adoption of orthogonal rotation as the chosen method for component extraction. The commonly used Varimax Orthogonal Rotation was used for nal analysis 39,40 .
By running PCA with the above-mentioned model tness criteria we were able to extract 3 components with 12 variables explaining 53.80% of the total variance. But when they were subjected to multilinear regression analysis 1 of the select 12 variables namely; variable(question) number 7 from instability subsection of SAI, which says 'there are times when I feel God is angry at me'; was found non-redundant (supplementary table number 1). This variable was subsequently dropped/excluded and PCA was redone keeping all other preconditions unaltered. The nal result led to a 2 component PCA with 7 variables that explained 59.48% of the total variance. All those 7 components recorded an acceptable overall reliability scale (Cronbach's α score of .695; with a range of .697 to .725).
As the development of spirituality is subjected to multiple domains with intradomain correlations it was unlikely that each extracted variable would record an individual R 2 >.5. Therefore, regression analysis was carried out under 'unit assumption' for the 7 extracted variables. It was observed that 7 of them together signi cantly in uenced spirituality (R 2 .605).  *RA: Realistic acceptance, A: Awareness, and G: Grandiosity.**These numbers represent the item under the above-mentioned subcategories.  The Scree plot, it's interpolation line and Eigen values of principal components are presented in gure number 1. The two components above the elbow were the nal detainees for further exploration. indicating strong intra-component correlation. Table number 3 presents the details in this regard. Next, the reliability score of SAI questionnaire along with the extracted components was estimated by Cronbach α. All of them had good estimates which also renders supports the study hypothesis (H 1    To establish the contribution of each selected variable to the above all spiritual scores in study participants, their 'standardized β' was calculated. The 'standardized β' for all extracted variables were found to have high statistical signi cance (.000). These details are presented in table number 5. This exercise yielded 2 core components consisting of a total of 7 variables, which cumulatively explained a high percentage (59.48%) of variance in spiritual score 36,38 . As a next step, the extracted core components were named keeping their constituent variables in mind. The 2 nd component explaining 23.24% of the spiritual score was named 'Nonduality'. It had 4 variables all of which were from RA subscale and pointed at a strong desire and sustained effort to stay associated with divinity or God ( Fig.   2 and table number 3).
The 'distinction and de nition' ambush between spirituality and religiousness is a topic of grand eternal debate. While some consider spirituality as a subset or superset of religiousness (Zinnbauer and Pargament religiousness2005; Zinnbauer et al. 1999), others opine religiousness as the most popular form of spiritual life that drives one to transcend the material sphere [45][46][47] . Though there are many de nition di culties, one thing that emerges as the front runner (core component) is the desire to transcendence i.e. going beyond or above one's "physical self'' [48][49][50] . This can happen through a combination of personal and as well as a religious domain which we have coined as 'nonduality' 51,52 . Nonduality identi es one as the part of the cosmos and prompts one to dissolve all personal boundaries to embrace the divine creation. This inclusiveness is fundamental to transcendental reform. Indian saints are in constant pursuit to spiritual transcendence by leading a dedicated religious life as seekers of truth through four major practices, namely; devotion, karma, body energy management and constant seeking for knowledge. This dynamic character of spirituality prompted many to consider it's multidimensional nature and even some name it as the 'sixth domain of personality' 53  Finally, the core variables contributing to the extracted factors were subjected to multilinear regression analysis. The MLR model was found sustainable with R at .778, R 2 at .605 and adjusted R 2 at .602 with a sig. F at .000. Standardized β coe cient for in uencing variables was estimated to evaluate the impact of a unit change in each of them with the corresponding changes on the total spiritual score. It was observed that per unit change in predictor variables there were highly signi cant changes (.000) in the spiritual score of participants. For example, a unit change in A5 (divine in uence in day-to-day activities) can lead to a corresponding increase in the spiritual score by 28 points. Similarly; per unit change in G2(devotional spiritual quest or surrender to almighty), RA3(relationship restoration), G3(divine favour), RA5 (repair of relationship), RA2 (trust) AND RA7(divine connect) the corresponding increase in spiritual score will be by a margin of 22, 18, 17, 14 and 10 points respectively (table number 5).
So, the present analysis renders empirical support to the age-old hypothesis; that transcendental reform is dependent on nurturing a 'non-dual' and 'reliance' conduct. The instrument SAI has 6 scales and 54 variables out of which the major contributors to spirituality in Indian saints were concentrated to 2 components consisting of 7 variables that were derived from 3 subscales.

Strengths and Limitations
This study has several important strengths. The most important being it's a large and representative sample size of 1103 participants all belonging to one religion. The percentage of missing data was merely 0.5% (6 cases). All variables (54) had High (>.4) extracted communalities and sampling adequacy (KMO .878). Fitment of extracted components to MLR model further rendered strength and support to the study. Other strong areas were conduction of a pilot survey to access feasibility issues, 2 weeks training workshop of team members before initiation of the study to ensure uniformity in information retrieval, and immediate SWOT (Strength, Weakness Opportunities and Threat) analysis based on feedback from the day's 'on-eld activities' to maintain high morale of research staffs and ensure good quality data.
Limitation: The tool used was not culture and religion-speci c thereby leading to some information bias because of comprehending issues. The scope for respondent bias cannot be overruled as the tool used respondents' repose for scoring the variables.
Conclusion: Spirituality in Indian saints is mainly transcendental where one tries to rise above one's physical being. The main factors responsible to achieve this are conceptualized in 'nonduality' and 'reliance'. Nondual relationship demolishes one's physical existence and drives one closer to the divine whereas reliance on divinity or God paves the path to transcendence. These components and their constituent variables should be kept in mind while designing a socio-cultural evaluation tool of spirituality from the Indian context.

Declarations
Con ict of interest: The author declares 'no con ict of interest'. Acknowledge: Our sincere gratitude to UHTC a charitable organization for their nancial support, and local administration and 'Heads of the clans' for kind permissions which were pivotal in the successful completion of this research. All studied participants, the research team members, medical interns and medico-social workers who had put an honest, sincere and motivated effort in completing this hard task demands a special mention. Our sincere thanks go to the Medical Director of UHTC Dr V. K. Mahadhik for his digni ed and diligent support and encouragement. A token of appreciation will not be out of place for Miss Gitisha Mishra, a teenager for her linguistic inputs. This is a list of supplementary les associated with this preprint. Click to download. SuplimentaryPCA20.docx