IJAMS I International Journal of Ayurveda & Medical Sciences

ISSN: 2455-6246

REVIEW ARTICLE

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

ABSTRACT

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

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
[1]
1954. 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
[2]
diseases is accredited to mental illness. 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
[4]
a significant effect on health . These data capitulate that in spite of
the great progression of health delivery system there is still a dearth
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
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.
 Aftab et al: Manas Prakriti: An influential aspect to upsurge the mental health

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
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

All the three standard books of Brihadtrayee were extensively execute their duty perfectly. They are free from the doubts and

searched. Also, various other textbooks of Ayurveda and theses performed their action with full comprehension. The Sattva

regarding the search objective were reviewed. All the pertinent dominant people are captivated more towards divine and spiritual

references were gathered, sorted and depicted in the present values. Self-respect, mental strength, obligations for teachers,

manuscript. Databases like PubMed, Scopus and Google Scholar contemplation compassion, silence, self-discipline, and purity of

were also searched for the parallel studies providing the supportive character are the key element of Sattvika people .[12] According to

data to the obtainable doctrines. Acharya Sushruta, Sattvika person (one who has the dominance of
Sattva Guna) have qualities like; non violence, desirous to share
Manas Prakriti: the concept of personality in Ayurveda
good with others, forgiveness, truthfulness, right conduct, faith in
According to ancient science, Triguna (three dimensions of mind
scriptures, good amount of knowledge, intelligence, ingenuity,
viz. Sattva, Rajas, Tamas) the main driving force for the make-up of
memory, courage, steadfastness, and tendency of doing benevolent
mental constitution of the individual and termed as Manas Prakriti.
acts without any expectation in return.[13]
The concept of Prakriti in Ayurveda is one of the most accepted and
On the other hand Rajas Guna contributes to obsession,
implicated principle by the intellectuals of other sciences too. It has
excitement and desire. People having dominance of Rajas Guna is
its integrity to reflect on the distinctiveness of the individual and
full of attachment and wishes for materialistic things, they are self-
forecasting a personalized protocol for their prevention and cure
centric individuals and unable to single out the things which bring
from the ailments. This personalized approach of Ayurveda is an
distorted comprehension of right and wrong. Excessive passion and
outcome of the different permutation and combination among the
desire carried greediness and restlessness in the individual. They
dimensions of Tridosha (biological entities derived responsible for
cannot accept rejection or denial. Enthusiasm, excitement, interest
physiological functions and it‟s regulations) as well as Triguna at
are the key features of Rajas Guna.[12] Sushruta portrayed Rajasika
the time of conception. The preponderance of three Doshas (Vata,
person as one who has dominance of Rajas Guna. They have
Pitta and Kapha) and three Gunas (Sattva, Rajas and Tamas) in
qualities such as more of grief, habit of wandering, cowardice in
Shukra (male gamete) and Shonita (female gamete) add up to the
nature, pride, harsh speech, cruelty, crookedness, selfishness, self
determination of one‟s physical and mental „Prakriti‟.[7]Vata, Pitta,
boasting, seeking only pleasure, lust and anger. [14]
and Kapha throw into the formation of „Deha Prakriti‟ (bodily
In the same order, Tamas Guna stands for expectations and false
constitution) while Triguna adds up to the „Manas Prakriti‟. Hence,
impression. Tamas produces doubt, indolence and daydreaming. The
a Manas Prakriti of an individual is genetically determined at the
people having a preponderance of Tamas Guna are vigilant and
time of conception and their relative dominance forms the basis of
unforgiving in nature. It also brings cynicism and pessimism. The
psychological variations among the individuals. It determines an
Tamsika individuals found happiness in self-delusion and
individual‟s behavior, thought process, mental activities etc.
miscomprehension.[12] Sushruta stated that Tamsika person (one
The conceptual delineation of Triguna has been obtainable since
who has dominance of Tamas Guna) has qualities such as indignity,
the Vedic period. Here the “Guna” does not only stand for the
no belief in God, scripture etc., tendency of indulging in sinful acts,
attribute but it signifies the component which constitutes in the
restraining the intellect, ignorance, cruel mentality, not inclined to
formation of Manas or Sattva. Western psychologists have
do any activity and tendency to sleep always.[15]
conducted a lot of conceptual and empirical researches to explore
Shrivastava K, 2012 also represented that
and establish the ancient fundamentals of Triguna in terms of
people having the quality of Sattva as well as Rajas Guna are
psychology. Although Indian psychologists have also deliberated the
“spiritually active” and are noble and ethical in actions as well as
[8-11]
notion of Triguna, but it is pathetic to say very least rather
thought, whereas people having Rajas and Tamas preponderance are
negligible apprehension is shown by the intellectuals of the
“materially active”.[12] They have the ability to build good relations
mainstream of Ayurveda. They also opined that the conception of
and achieve their objectives.
expression of mental functions, mental processes and consciousness
seems to be the manifestation of Triguna. This Triguna constitutes
International Journal of Ayurveda & Medical Sciences I Oct-Dec 2018 I Vol 3 I Issue 4 32
 Aftab et al: Manas Prakriti: An influential aspect to upsurge the mental health
On the basis of developmental perfections or milestones sixteen
varieties or stages are described by Charaka and Sushruta.[16,
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
[19]
with their subdivisions are as follows:
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-
[20]
Rajas, Sattva-Tamas, Tamas-Rajas and Samaguna Prakriti .
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
[21]
innumerable kind of personalities.
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
International Journal of Ayurveda & Medical Sciences I Oct-Dec 2018 I Vol 3 I Issue 4
Sharira (body) and Manas (mind) and when it comes to the
17]
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 सत्त्वमनुपवधीयते, 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
[36]
Vata as a Rajo Gunadominant body element, while Pitta is
[37]
Sattvagunadominant, 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
33
 Aftab et al: Manas Prakriti: An influential aspect to upsurge the mental health
from tool development to Ayurgenomicshave been conducted.
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
[49,50,42]
could have wide-ranging implications for healthcare
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,
[52]
MBTI model of personality, 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
awareness, hallucination, flawed memory and deprived attention.
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
International Journal of Ayurveda & Medical Sciences I Oct-Dec 2018 I Vol 3 I Issue 4
[40]
"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
and so 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
[51]
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
[81]
mental both. 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
hazy particular situation and will provide idea regarding the susceptibility
[71]
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
34
 Aftab et al: Manas Prakriti: An influential aspect to upsurge the mental health

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
15. Ibidem (13). Susruta Samhita, Sharira Sthana; Sarvabhoota
chintashariram: chapter 1, verse 25.p. 8.
16. Ibidem (5). Charak Samhita, Sharira Sthana, Mahtigrbhavkranti:
Chapter 4, verse 36; p.406.
17. Ibidem (13). Sushruta Samhita, Sharira Sthana; Garbhavyakrana:

The review explored the concept of personality or Manas Prakriti chapter 4, verse 97.p .53.

portrayed in the Ayurvedic literature. It shows Sattva attribute is 18. Tewari PV, editor (Reprint edition). Kashyapa Samhita of

responsible for the mental virtues and health while Rajas and Tamas Vriddhajivakiya Tantra, Sutra Sthana; Lakshanaddhyayam:

take the authority of various mental despair. The pre-assessment of chapter 28, verse 8. Varanasi: Chowkhambha Visvabharati; p.81.

Manas Prakriti can be taken as a handy for knowing the status of the 19. Ibidem (5). Charak Samhita, Sharira Sthana, Mahtigrbhavkranti:

three elements and to deciding the mental condition of a particular Chapter 4, verse 37-39; p. 406-411.

individual which can help in diagnose the severity of diseases, alter 20. Murthy Srikantha K.R., editor. (9thEdition). Ashtanga Sangraha

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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
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