IJAMS I International Journal of Ayurveda & Medical Sciences ISSN: 2455-6246

ABSTRACT

Manas Prakriti: An Influential Aspect to Upsurge The Mental Health

Anam Aftab, Shobhna Joshi1, Sangeeta Gehlot

Department of Kriya Sharir, Faculty of Ayurveda, IMS, 1Department of Psychology, Faculty of Social Science, Banaras Hindu University, Varanasi, India

INTRODUCTION “Without mental health, there can be no true physical health”

this statement is quoted by Dr Brock Chisholm, a psychiatrist, and

the first Director-General of the World Health Organization, in

1954.[1]

The proclamation shows that mental vigor has always been

an imperative facet to acquire absolute health. But unfortunately, if

the evaluation of the development regarding the awareness, health

services, and health policies in the domain of mental health, the pace

appears to be slow. The data show 14% of the global burden of

diseases is accredited to mental illness.[2]

Moreover, according to

WHO, report (2016), estimated suicide rate in India is 15.7/100,000,

which is higher than the regional average of 12.9 and the global

average of 10.61.[3]

In the same lineage, other mental ailments like

stress, depression, psychosis, dementia, intellectual disabilities,

developmental disorders etc are growing continuously and imparting

a significant effect on health .[4]

These data capitulate that in spite of

the great progression of health delivery system there is still a dearth

of clinical psychologists and psychiatrist to deal with mental illness.

At this juncture, the world needs such therapies that could

effectively tackle the conditions, moreover enhance the mental

strength of the sufferer and seize the occurrence of diseases.

On this account, Ayurveda has an extensive heritage

of knowledge regarding the psyche and psychotherapy. Ayurveda

being a perfect and balanced blend of science with philosophy

considered human as computation of Sharira (body), Indriya

(senses), Sattva (psyche), and Aatma (soul)).[5]

Among these four

entities three again i.e Sattva (psyche), Aatma (soul) and Sharira

(body) are stamped as Tridanda.[6]

It is unfortunate and non-

deniable that in spite of acquiring high relevance of Sattva (mind) in

Ayurvedic narratives, the authors, researchers and scientist of the

stream have overlooked this sphere and mainly focused on physical

health and illness with less emphasis on the psychological

involvement. It inspires the researcher to explore the concept of

personality depicted in ancient science which can apt as handy to

programme an individualized protocol for deciding the type and

dosage of medicine as well for providing distinct counseling or

therapy to get maximum of the therapeutic effect.

REVIEW ARTICLE

In the present scenario of globalization, health care system has given more emphasis on the care of ailing people rather than providing

them a better health. No doubt, the emergence of new psychosomatic diseases is progressively increasing with the time but

simultaneously the basic aim of providing better physical and mental health care by the preventive measures has been ignored.

Moreover, the burden of mental disorder is likely to be underestimated because of inadequate appreciation of the interplay between

mental illness and other health disorders. Today time has changed; a community is much aware and actively participating in seeking

and maintenance of complete true health. For that, they are more tempted towards the various traditional systems of medicine, and

because of worldwide acceptability of Ayurveda and its fact of taking body as a sum of Sharira (physique), Indriya (senses), Sattva

(mind) and Aatma (soul) cosmos have pinned their eye on the mystifying knowledge of it. It is stated in Ayurvedic literature that the

physician may assess the „Sattva‟ or „Manas Prakriti (mental constitution)‟ in the patient for the correct diagnosis and prescription of

the drug by getting an idea of his Sattva Bala (mental strength). Personalized counseling and do‟s or don‟ts can also be prescribed for

speedy improvement cause of fact of the interrelationship of Manas with Deha. This review has been done with the aim of exploring

the concept of Manasika Prakriti in accordance to its implementation for preventive practices which may lead to healthy, disease-free

and more productive lives.

Key words: Indian Medicine, Manasika Prakriti, Mental health, Personality, Psyche

Address for correspondence: Dr. Anam Aftab,

JR-3, Department of Kriya Sharir, FoA,

Institute of Medical Sciences, BHU, Varanasi, U.P., India.

Email: anatamimi@yahoo.co.in

Aftab et al: Manas Prakriti: An influential aspect to upsurge the mental health

International Journal of Ayurveda & Medical Sciences I Oct-Dec 2018 I Vol 3 I Issue 4 32

Aims and objectives of this study

This review aims to explore the concept of personality viz mental

constitution mentioned in ancient literatures along with the

description of contemporary researches carried out in the stream of

psychology. The researcher also highlighted its importance in

pursuance of absolute health, diagnosis of diseases and designing of

personalized counseling for the speedy improvement.

MATERIALS AND METHODS All the three standard books of Brihadtrayee were extensively

searched. Also, various other textbooks of Ayurveda and theses

regarding the search objective were reviewed. All the pertinent

references were gathered, sorted and depicted in the present

manuscript. Databases like PubMed, Scopus and Google Scholar

were also searched for the parallel studies providing the supportive

data to the obtainable doctrines.

Manas Prakriti: the concept of personality in Ayurveda

According to ancient science, Triguna (three dimensions of mind

viz. Sattva, Rajas, Tamas) the main driving force for the make-up of

mental constitution of the individual and termed as Manas Prakriti.

The concept of Prakriti in Ayurveda is one of the most accepted and

implicated principle by the intellectuals of other sciences too. It has

its integrity to reflect on the distinctiveness of the individual and

forecasting a personalized protocol for their prevention and cure

from the ailments. This personalized approach of Ayurveda is an

outcome of the different permutation and combination among the

dimensions of Tridosha (biological entities derived responsible for

physiological functions and it‟s regulations) as well as Triguna at

the time of conception. The preponderance of three Doshas (Vata,

Pitta and Kapha) and three Gunas (Sattva, Rajas and Tamas) in

Shukra (male gamete) and Shonita (female gamete) add up to the

determination of one‟s physical and mental „Prakriti‟.[7]

Vata, Pitta,

and Kapha throw into the formation of „Deha Prakriti‟ (bodily

constitution) while Triguna adds up to the „Manas Prakriti‟. Hence,

a Manas Prakriti of an individual is genetically determined at the

time of conception and their relative dominance forms the basis of

psychological variations among the individuals. It determines an

individual‟s behavior, thought process, mental activities etc.

The conceptual delineation of Triguna has been obtainable since

the Vedic period. Here the “Guna” does not only stand for the

attribute but it signifies the component which constitutes in the

formation of Manas or Sattva. Western psychologists have

conducted a lot of conceptual and empirical researches to explore

and establish the ancient fundamentals of Triguna in terms of

psychology. Although Indian psychologists have also deliberated the

notion of Triguna, [8-11]

but it is pathetic to say very least rather

negligible apprehension is shown by the intellectuals of the

mainstream of Ayurveda. They also opined that the conception of

expression of mental functions, mental processes and consciousness

seems to be the manifestation of Triguna. This Triguna constitutes

Sattva, Rajas and Tamas. Sattva is the representative of firmness

whereas Rajas signifies the excitement/energy and Tamas

symbolizes the inertia chiefly. [12]

Sattva Guna is full of “divine attributes”. The people having

dominance of Sattva Guna, inherit the characteristics of being

humble and caring. They are very contented and resolute firmness

over desires. They have a critical and analytical thought process and

can easily discriminate between enviable and unenviable actions.

They are very committed towards the obligation and have the zeal to

execute their duty perfectly. They are free from the doubts and

performed their action with full comprehension. The Sattva

dominant people are captivated more towards divine and spiritual

values. Self-respect, mental strength, obligations for teachers,

contemplation compassion, silence, self-discipline, and purity of

character are the key element of Sattvika people .[12]

According to

Acharya Sushruta, Sattvika person (one who has the dominance of

Sattva Guna) have qualities like; non violence, desirous to share

good with others, forgiveness, truthfulness, right conduct, faith in

scriptures, good amount of knowledge, intelligence, ingenuity,

memory, courage, steadfastness, and tendency of doing benevolent

acts without any expectation in return.[13]

On the other hand Rajas Guna contributes to obsession,

excitement and desire. People having dominance of Rajas Guna is

full of attachment and wishes for materialistic things, they are self-

centric individuals and unable to single out the things which bring

distorted comprehension of right and wrong. Excessive passion and

desire carried greediness and restlessness in the individual. They

cannot accept rejection or denial. Enthusiasm, excitement, interest

are the key features of Rajas Guna.[12]

Sushruta portrayed Rajasika

person as one who has dominance of Rajas Guna. They have

qualities such as more of grief, habit of wandering, cowardice in

nature, pride, harsh speech, cruelty, crookedness, selfishness, self

boasting, seeking only pleasure, lust and anger. [14]

In the same order, Tamas Guna stands for expectations and false

impression. Tamas produces doubt, indolence and daydreaming. The

people having a preponderance of Tamas Guna are vigilant and

unforgiving in nature. It also brings cynicism and pessimism. The

Tamsika individuals found happiness in self-delusion and

miscomprehension.[12]

Sushruta stated that Tamsika person (one

who has dominance of Tamas Guna) has qualities such as indignity,

no belief in God, scripture etc., tendency of indulging in sinful acts,

restraining the intellect, ignorance, cruel mentality, not inclined to

do any activity and tendency to sleep always.[15]

Shrivastava K, 2012 also represented that

people having the quality of Sattva as well as Rajas Guna are

“spiritually active” and are noble and ethical in actions as well as

thought, whereas people having Rajas and Tamas preponderance are

“materially active”.[12]

They have the ability to build good relations

and achieve their objectives.

Aftab et al: Manas Prakriti: An influential aspect to upsurge the mental health

International Journal of Ayurveda & Medical Sciences I Oct-Dec 2018 I Vol 3 I Issue 4 33

On the basis of developmental perfections or milestones sixteen

varieties or stages are described by Charaka and Sushruta.[16, 17]

Kashyapa added two more to make it eighteen.[18]

It seems that this

classification is designed in accordance to the mental development

of an individual. Ayurveda has described most of its principle on the

analogy with universe, as the basic fundamentals of this science are

based on the belief that whatever there is in the universe that all is

present in the individual too. This might be the reason that scholars

of Ayurveda have mentioned and named the personalities on the

behavioral mental traits having analogy to the divine personalities of

universe. For instance if one keenly observes the behavioral traits of

Brahma Sattva person, he will feel that it is coinciding with the

qualities of Lord Brahma. The same methodology has been applied

for description of other sixteen personalities too based on the

characteristic features of an individual, which often resemble the

characters of the specific divine personalities or other creatures.

According to Acharya Charak, these three diverse statuses of mind

with their subdivisions are as follows: [19]

A. Sattvika Prakriti:1.Brahma 2.Aarsha 3.Aindra 4.Yaamya

5.Varuna 6.Kaubera 7.Gandharva

B. Rajasika Prakriti:1. Asura 2.Rakshas 3.Pishacha 4.Sarpa

5.Preta 6.Shakuna

C.Tamasika Prakriti:1.Pashu 2.Matsya 3.Vanaspatya.

If we examine deeply, somewhere it also shows the

chronology of evolution because all the traits are arranged in a very

systematic manner starting from Brahma to Vanaspatya. For

instance in Brahma Sattva – the one of the feature of Brahma Sattva

person which means complete absence of greediness but if we move

just to the second personality i.e Aarsha Sattva, it is given that

which denotes "little susceptibility to the greediness”. In this

sequence, it can be said that the description of all traits are in

systemic gradation. Some authors have depicted Manasika Prakriti

as an organized developemental stage of the individual. If all

features are analyzed together they merely present the structured

progression of conation effectively.

If we consider it as a chronological development, which actually

seems so, Brahma Kaya person should be considered as the superior

most who has highly developed perfection with least Rajas and

Tamas and can be regarded as the best.

Furthermore, Acharya Vagbhatta in Ashtanga Samgraha has

divided psyche into seven types i.e Sattva, Rajas, Tamas, Sattva-

Rajas, Sattva-Tamas, Tamas-Rajas and Samaguna Prakriti .[20]

Acharya Vagbhatta further stated that different combination of less

or more degrees of the attributes like Sattva and other Gunas

intermingled with all other features of the body give rise to

innumerable kind of personalities. [21]

Objectivity of assessment of Manas Prakriti

1) Important facet of health

Different Acharya in treatises have advocated that people who

are in pursuance of health have to sustain the equilibrium between

Sharira (body) and Manas (mind) and when it comes to the

definition, Acharya Sushruta has equally conceptualized the

importance of contented soul, senses and mind along with the

harmony of Dosha, Agni, Dhatu and Mala in the attainment of

absolute health.[22]

Hence Manas wellness occupied equal priority

along with physical being.

2) One of the factors to assess patient’s physical strength

Sattva Pariksha (assessment of psyche) has been considered as

one of the parameters used for assessment of Aatura Dehabala

(patient‟s physical strength) during treatment plan.[23]

Hence the

connotation of psyche plays an important role for both the

psychiatric and physical ailments, and the better comprehension of

state of the psyche or Sattva can be understood by knowing the

status of Triguna, (Sattva, Rajas and Tamas) which determine the

individual‟s nature, belief and perception in different condition and

situations.[24]

3) Interrelationship between mind and body

Acharya Charaka has also expounded the relationship of Manas

with Sharira. He stated that “शरीरं ह्यपि सत्त्वमनुपवधीयत,े सत्त्वं च

शरीरम्” [25]

which shows the interrelationship of the body with the

mind. This notion of inter-relationship has been supported by so

many modern researches. For instance, study shows that low

physical fitness level leads to stress, unhealthy lifestyle and less

mental satisfaction.[26-31]

Another study illustrates how physical

fitness influences the metabolic syndrome, obesity and self-

esteem.[32-34]

A study also reported how the physical fitness

component such as muscular strength and muscle endurance affect

depression and anxiety, [35]

etc.

Furthermore, Acharya Sharangdhar has given direct relationship

between Sharirika elements and Manasika elements. He outlined

Vata as a Rajo Gunadominant body element, [36]

while Pitta is

Sattvagunadominant, [37]

and Kapha is Tamoguna dominant.[38]

If

the psychic traits present in Sharirika Prakriti are analyzed, the

following views can be drawn.

A. Rajasa Prakriti features are more prominent in Vata Prakriti.

B. Sattvika Prakriti features as well as Rajasika Prakriti features are

more prominent in Pitta Prakriti.

C. Tamasika Prakriti features as well as Sattvika Prakriti features

are more prominent in Kapha Prakriti.

Moreover, not only science but the philosophers also accept the

inter-relationship of Manas with Sharira. Western philosophers

deemed that there are several nerve centers which directly get

influenced by the varying degree of stress as well as meditation.

Bhayaja Atisara (~diarrhoea in case of anxiety, nervousness, fear)

[39] and Shokaja Atisara (~diarrhoea in state of grief, agony etc)

[39]

mentioned by the Acharyas are very good examples to understand

the interlinking of Deha and Manas.

Need of evaluation of Manas Prakriti

The description of Prakriti has inspired the researchers to

establish the principle empirically and for that, so many explorations

Aftab et al: Manas Prakriti: An influential aspect to upsurge the mental health

International Journal of Ayurveda & Medical Sciences I Oct-Dec 2018 I Vol 3 I Issue 4 34

from tool development to Ayurgenomicshave been conducted. [40]

These current advancements also motivated the scholars to explore a

possible association between the Deha Prakriti (body constitution)

and different objective parameters encircling the fields of

haematology, biochemistry, physiology, psychology, and genomics.

[41-48] A pilot study revealed the possibility of utilizing Prakriti to

correlate phenotypes with genotypes in the human population, which

could have wide-ranging implications for healthcare [49,50,42]

and so

on. In this way, extensive researches have been performed in the

field of Deha Prakriti but the Manas Prakriti is one of the most

unexplored areas of investigation and still the drift of researches in

this domain are not taken and reported scientifically. Substantial

literature is available on the association between mind and body in

India as well as in western countries. There is also mixed findings

regarding the relationship between Deha and Manas Prakriti.

However, negligible studies have focused on the accurate notion to

find this relationship.

Now it becomes a necessity to discover the standards for mental

health awareness as a means of enhancing prevention, ascertaining

early recognition, and also stimulating simple and practical

interventions within the community,[2]

and Ayurveda has an

unfamiliar heritage of knowledge for achieving the goal.

Supporting evidences validating Sattvika, Rajasika and Tamasika

attributes

So many studies have been conducted in psychology to

investigate the alliance between Indian and western model of

personality. Triguna theory has been correlated with the different

models of personality like the Eysenckian model of personality, [51]

MBTI model of personality, [52]

and so on. Apart from this many

conceptual and empirical study have been performed by various

scholars. [53-69]

Furthermore, many psychologists work upon the effect of

Triguna on different aspect and domain of cognitive functions.

Sattvika predominance individual endorsed an abstract memory,

pragmatic and logical insight and productive and rational thought

process. whereas, the Rajas Guna predominates possesses concrete

memory, ego-centric perception and unstable and scattered thinking,

and Tamasika people have poor memory, indistinct perceptions and

puzzled thinking.[70]

Another researchers showed that the Sattvika

people manifest full-fledged awareness, comprehensible

perceptions and cognition, and intuition, while Rajasika individuals

showed awareness, sharp insight, clear cognitions, accurate and

substantial thinking. Moreover, Tamasika people reflected hazy

awareness, hallucination, flawed memory and deprived attention. [71]

Uma, Lakshmi and Parameswaran (1971) also opined that Sattvika

people are more introverted whereas Rajasika individuals are

extroverted,[64]

and Tamas more toward psychoticism.[72]

In public sector organization Chittranjan, Daftuar and Sharma

(1997) conducted a study and revealed that Sattva works for "self

actualization", Rajas for their "esteem" and Tamas only for their

"basic needs".[73]

Sattvika personality scores in low delinquency

prone group and higher scores with Tamasika Guna group.[74]

Vijaykumar Nandvadekar and Sandeep V. Binorkar (2016) stated

that majority of Sattvika Prakriti individuals had IQ between 111-

120 , Rajasika Prakriti belong to IQ 101-110 and Tamasika Prakriti

had IQ between 101-110.[75]

The assessment of Triguna was also performed in order to know

the existence of Sattvika , Rajasika and Tamasika factor in normal

and patient group. Lakshmi Bai, Murthy and Nagalakshmi (1975)

conducted a study in 30 normal, 15 neurotic and 15 psychotic

patients. The result showed proportion of Rajas and Tamas Guna

were significantly higher in the patient group, especially the

psychotics.[76]

Moreover Kapur, Hirisave, Reddy, Barnabas and

Singha1 (1997) conducted a study to explore the temperamental

differences between normal and psychologically ill children aged 4-

6 years on the ground of Triguna. Their study represented the high

disposition of Sattvika Guna in normal children than the psychiatric

samples.[77]

Das (1991), and Pulkit, Vivek, Surbhi and Kamlesh

(2015) elucidated by their study that the dominance of Rajas or

Tamas attributes are associated with poor health or ailments.[78,79]

Sattva leads to low depression while Rajas to higher depression. The

study also revealed that high Sattva, low Rajas and high Tamas

groups reported as higher degree to psychological well being. [80]

DISCUSSION The trends for mental ailments are progressively increasing with

an alarming rate. At this point in time, there is an unavoidable need

to look into the opportunities which exist in the different medical

systems. Ayurveda is one of the most admissible and acceptable

medical system holds the outstanding potential to reverse the health

status as well as to promote positive health including physical and

mental both. [81]

Exploration of the conceptual framework brings

awareness among scholars and the development of an empirical tool

provides a base for the physician to assess the status of Triguna in

the patient for the correct diagnosis and prescription of the drug by

getting an idea of his Sattva Bala. Personalized counseling,

determination of type of drug, dosage and do‟s or don‟ts can be

prescribed for speedy improvement cause of fact of the

interrelationship of Manas with Deha. It is also evident that most of

the characteristics available in the classical text regarding Manas

Prakriti are significantly correlated to personality types which can

be further helpful to predict about the reaction of the individual in a

particular situation and will provide idea regarding the susceptibility

to particular personality disorder. In accordance to this

implementation of preventive practices from an early age may result

in leading healthy, disease-free and more productive lives. Thus,

eventually, this study can apt as a handy to program personalized

preventive and curative mental health. With the motive of bridging

all these gap few researchers have selected this study to investigate

and ascertain the concept of Manas Prakriti along with

Aftab et al: Manas Prakriti: An influential aspect to upsurge the mental health

International Journal of Ayurveda & Medical Sciences I Oct-Dec 2018 I Vol 3 I Issue 4 35

development of its empirical assessment tool like Manas Prakriti

Assessment Inventory (MPAI),[82]

etc and to provide a ray of hope

in promoting mental health by personalized counseling and therapy.

CONCLUSION The review explored the concept of personality or Manas Prakriti

portrayed in the Ayurvedic literature. It shows Sattva attribute is

responsible for the mental virtues and health while Rajas and Tamas

take the authority of various mental despair. The pre-assessment of

Manas Prakriti can be taken as a handy for knowing the status of the

three elements and to deciding the mental condition of a particular

individual which can help in diagnose the severity of diseases, alter

the dosage of drugs and planning individualized psychotherapy.

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MD Thesis, Department of Kriya Sharir, Faculty of Ayurveda,

IMS Banaras Hindu University. Uttar Pradesh 2019.

How to cite this article: Aftab A, Joshi S, Gehlot S. Manas

Prakriti: An Influential Aspect to Upsurge the Mental Health. Int

J Ayurveda & Med Sc 2018; 3(4): 31-37.

Source of Support: Nil Conflict of Interest: None