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Manas prakriti (view source)

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'''Sixteen subtypes of personalities:'''
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===Sixteen subtypes of personalities===
 
[[File: Developmental_phases_of_manasa_prakriti.JPG|500px|'''Image 3: Developmental phases of manasika prakriti'''|thumb]]
 
[[File: Developmental_phases_of_manasa_prakriti.JPG|500px|'''Image 3: Developmental phases of manasika prakriti'''|thumb]]
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===Infinite variations===
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Mental temperament can show infinite variations depending on the permutation and combination of various factors (liking, conduct, purity, enmity, memory, attachment, detachment, jealousy, valor, fear, anger, drowsiness, enthusiasm, sharpness, softness, seriousness, and instability, etc.). [Cha.Sa.[[Sharira Sthana]] 3/13] They are all present in the individual, but they cannot all manifest at the same time. As a result, the mind reveals an infinite number of [[prakriti]] variations. Thus, infinite classification is feasible but it becomes too complex to understand and comprehend. Therefore, a limited number of classifications based on preponderance have been identified (16 in numbers).
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===Bhagvatagita classification===
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The Bhagvatagita describes inclinations of three types of personalities towards food (ahara), mental faculties, and acts of worship (yajna). It is the first ancient manuscript that showed the importance of the food and food-mind relationship which is accepted nowadays as nutrition psychiatry.<ref name=AdanRA>Adan RA, van der Beek EM, Buitelaar JK, Cryan JF, Hebebrand J, Higgs S, Schellekens H, Dickson SL. Nutritional psychiatry: Towards improving mental health by what you eat. European Neuropsychopharmacology. 2019 Dec 1;29(12):1321-32.</ref> The distinguishing features of each [[prakriti]] type are as following [Bha. Gi. 17]<ref name=Bhagvatagita>Prabhupada A.C. Bhaktivedanta Swami. Bhagvatagita. 5th Edition. Mumbai: Shri Gopal Das Bhakti Vedanta book trust; 1983.</ref>
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{| class="wikitable"
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|+ Table 3: Characteristics features of manasika prakriti
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|-
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! Sattvika person  !! Rajasika persons !! Tamasika persons
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|-
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| | Worship god || Worship demons || Worship ghost
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|-
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| | Likes juicy food (rasya), oily (snigdha), nourishing (sthira), and naturally delicious (hrudya) || Likes foods that are excessively pungent (katu), sour (amla), salty (lavana), extremely hot (ushna), pricky (tikshna), dry (ruksha), and chili-flavored (vidahi) || Likes foods that are overcooked (yatyamam), stale (gatarasam), putrid (puti), polluted (paryushita), impure (uchhishtam) and not healthy for mind (amedhya)
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|-
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| | Free from attachment, jealousy, ego || Full of attachment, lust, impure conduct || Uncultured, lacking self-control, arrogant
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|-
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|}
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In another context of classification, the Bhagvatagita described two types based on actions: divine (daiva) and demon (asuri).[Bha. Gi. 16/6]<ref name=Bhagvatagita/>
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===Additional types by Kashyapa===
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Acharya Kashyapa described eight types of kalyanaja sattva (sattvika), seven types of krodhaja sattva (rajasika) and three types of tamasa sattva (tamasika). [[Sattva]] in the present text is the state of the mind.  Two additional subtypes are added in the list mentioned above. Prajapati sattva [Ka.Sa.Sutra sthana 28/11]<ref name=Kashyapa/> is added in sattvika type. Yaksha sattva [Ka.Sa.Sutra Sthana 28/24]<ref name=Kashyapa/> is added in rajasika type. The characteristics features of prajapati and yaksa are as following:
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{| class="wikitable"
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|+ Table 4: Prajapatya and yaksha prakriti features by Kashyapa
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|-
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! Prajapatya(traits similar to lord prajapati)  !! Yaksha(traits similar to demigod yaksha)
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|-
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| | Always think of his/her juniors(prajavantam) || Always engaged in charity(dananityata)
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|-
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| | Always engaged in work(kriyavantam) || Excessive sleep(atishayana)
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|-
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| | Engaged in religious acts(dharmashila) || Loves ornaments (atialankaram)
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|-
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| | Liked by everyone(jagatpriya) || Excessive intake of food and drinks(atipanabhojana)
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|-
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| | Hate false(anirshya) || Excessive indulgence in sexual activity(atimaithunam)
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|-
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| | Truthful(ashath) || Loves eating (prabhaksanam)
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|-
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| |  || Excessive greediness(nityopetampramuditam)
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|-
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|}
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===Bhela Classification===
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In Bhela Samhita, the division of manasika prakriti differs from the generalized approach of Ayurvedic classification. Bhela divided kaya (prakriti) into two categories: human (manushi) and divine (divya).[Bh.Sa.Sharira Sthana 5/15]<ref name=Bhela>Bhela.Bhelasamhita. Edited by A. Katyayan. First edition. Varanasi: Chaukhambha surbharti prakashan; 2009.</ref> Each of them is further subdivided into seven different types. The divya kaya classification is based on mental faculties (brahma, daiva, varuna, gandharva, paishacha, asura, and maharaja).The Bhela classification of divya kaya is a blend of sattvika and rajasika personality types stated in various Ayurvedic texts. For manushi kaya, Bhela highlighted seven differentiating factors. Vision (pratyatmadarshan), hearing (sharvana), touch (sparshana), taste (rasna), smell (gandha), happiness (sukha) and sorrow (dukha). There are an endless number of constitutions based on permutation and combination of all of these.
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===Western classification of psyche===
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Plato (5th century BCE) proposed that each individual had just one soul, which he named the 'psyche.' The psyche was divided into three parts: thymos, which represented emotions; logos, which represented thinking, and pathos, which represented physiological desires for food and drink.<ref name=Bennett>Bennett MR. Development of the Concept of Mind. Australian & New Zealand Journal of Psychiatry. 2007;41(12):943-956. Available on  doi:10.1080/00048670701689477</ref>
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Aristotle, a pupil of Plato, further proposed that a person's soul might be divided into three types: 1) a rational soul (concerning reasoning and analysis), 2) a sensitive soul (concerning affections and wants), and 3) a nutritive soul (concerned with appetites and drives).<ref>Available on https://iep.utm.edu/aristotl/</ref>
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Plato proposes the concept of psyche dualism, in which the psyche is made up of a physiological component and an eternal component, the mind.<ref>Available on https://plato.stanford.edu/entries/dualism/</ref> Emil Kraepelin (19thcentury AD) proposed that mental disease had a biological foundation based on both environmental and hereditary elements.<ref>Ebert, A., & Bär, K. J. Emil Kraepelin: A pioneer of scientific understanding of psychiatry and psychopharmacology. Indian journal of psychiatry, 2007: 52(2), 191–192. </ref> In the early twentieth century, the western world realized that there is concept of body-mind connection.
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==Factors influencing psychological constitution==
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[[File: Factors_influencing_physcological_temperament.JPG|500px|'''Image 4: Factors influencing psychological constitution'''|thumb]]
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Following factors influence one's mental makeup. [A.Sa.Sharira Sthana.1/38]<ref name= Sangraha> Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.</ref>
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*Mental traits, behavior, and modesty of parents.
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*The sound (the voice of others and oneself) the pregnant woman hears repeatedly.
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*Effect of action of past lives (daivakarma) or destiny.
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==Divergent aspect==
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The BhagvadGita describes various aspects of psychological constitution in detail.[Bha.Gi. 17]<ref name=Bhagvatagita/>All such divergent aspects are:
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*Food (ahara)
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*Intellect ([[buddhi]])
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*Retention (dhriti)
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*Knowledge (jnana)
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*Happiness or pleasures (sukha)
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*Faith (shraddha)
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*Contrition (tapa)
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*Worship (yajna)
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*Charity (dana)
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*Performer (karta)
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*Activity (karma)
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With all of these aspects, the characteristic of the three-way classification of [[prakriti]] differs.
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==Maha prakriti==
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These precise classifications of manasika prakriti based on [[sattva]], [[raja]], and [[tama]] are termed as maha prakriti. [Su. Sa. Sharira Sthana 04/99]<ref name=Susruta/>They are important in diagnosis and prognosis of psychiatric and psychosomatic disorders as well as therapeutic methods for their management.
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==Importance==
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The examination of psychological constitution helps in determining mental strength. A physician may be misled by a person's physical appearance, if the mental state of the person is not taken into account. [Cha. Sa.[[Vimana Sthana]] 7/3-7] For example, the outward appearance of an underweight person does not determine his strength, because overall strength is the sum of both physical and mental strength. The mental temperament of humans should be carefully assessed to determine their endurance capacity, job capacity, emotional status, disease susceptibility, seriousness or mildness of disease and treatment options.[Cha.Sa. [[Sharira Sthana 4/40],[Su.Sa. Sharira Sthana 4/98]<ref name=Susruta/>, [Ka. Sa. Sutra Sthana 28/9]<ref name=Kashyapa/>
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==Applied aspect==
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===Disease susceptibility===
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Individuals with [[tamas]] [[prakriti]] and [[rajas]] [[prakriti]] are more prone to psychological disorders than those with [[sattva]] [[prakriti]].
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===Prognosis===
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People with [[sattva]] [[prakiti]] have greater mental strength than those with [[raja]] or [[tama]]. That is why people with [[sattva]] [[prakriti]] have a better prognosis than others.
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===Nutritional psychiatry===
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Diet has a crucial factor in maintaining the mental health. Bhagvatagita described the types of food that different manasika prakriti individuals prefer.<ref name=Bhagvatagita/> Food items are closely linked to certain psychological states. There is a specific relationship between causation of mental diseases (like unmada and apasmara) and food. In [[unmada chikitsa]], the role of food as etiological factor is described. [Cha. Sa. [[Chikitsa Sthana]] 9/4] [[Ayurveda]] accepted that the quality of food consumed, its preparation, appearance, aroma, and freshness have a direct impact on mind. Contemporary studies have found an association between diet quality and depression, as well as support for the notion that bad nutrition is a cause of psychological problems.<ref name=AdanRA/>
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===Clinical aspect===
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The physician should understand the individual's constitution before treating. The type of treatment provided to the patient is determined by the person's mental state. A person with low mental strength due to dominance of [[tamas]] or [[rajas]] [[prakriti]] is unsuitable for interventional treatments.
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Psychological constitution assessment contributes to public health initiatives targeted at preventing and fighting mental health concerns, which have been increasingly common in recent years.
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==Tool for assessment==
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The psychological constitution proposes a separate new classification of individuals based only on psychological characteristics. This categorization considers an individual's attitudes, orientation, desires, inclinations, social behaviors, beliefs, manners, conduct, preferences, as well as many effective and even cognitive abilities. A mixture of all of these determines the [[prakriti]]. Validated and standardized tools for [[prakriti]] evaluation are found at the following links:
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*AYUSOFT-CDAC (https://www.cdac.in/index.aspx?id=hi_dss_ayusoft_n).
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*Mysore Triguna Scale (psycho-spiritual component).<ref>S. S, Murthy CGV. Development and Standardization of Mysore Triguna Scale. SAGE Open. January 2012.</ref>
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*Sushruta Child Personality Inventory.<ref name=Suchitra>Suchitra, HR Nagendra, SP. A Self –Rating Ayurveda Scale to Measure the ManasikaPrakrti of the Children. Global Journal of Medical Research, [S.l.], feb. 2014. ISSN 2249-4618.</ref>
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*Manasika prakriti inventory.<ref name=Arhant>Kumar AA, Manjunath S, Jainer A. Manasaprakṛti inventory": A pilot survey study based tool to evaluate personality. Ayu. 2016 Jul-Dec;37(3-4):215-221.</ref>
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Individual interviews based on these questionnaires will serve as a powerful analytical tool for the assessment of manasika prakriti.
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==Future area of research==
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This concept can be researched further in view of nutrition psychiatry (psychic based nutrition need and role of nutrition in mental diseases), occupational psychiatry ([[prakriti]] based performance, job selection, and satisfaction), [[Prakriti]] based compatibility for selection of appropriate life partner, psychopathology (role of psychic in the manifestation of disease, and severity), psycho-therapeutic approach, developmental psychiatric approach (enhancement of good moral and conduct in children is currently more in trend), impact of social media on psychology, motivational psychology, neuropsychology, cardio-psychology, immune-psychology, geriatric psychology, rehabilitation psychology, social psychology and self-actualization (individual psychology).
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==Theses done==
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#Chhipa R.P. (1971): Manasika prakriti evamunkivyavaharikupyogita, Department of Basic Principles, I.P.G.T.&R.A., Jamnagar.
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#Pandey Jaimini (1976): Psychic constitution and its association with certain cardiovascular disorders. Department of Basic Principles, IMS- BHU, Varanasi.
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#Tiwari Ashutosh (1987): A scientific study on psychic constitution (Manasika prakriti), Department of Basic Principles, IMS-BHU, Varanasi.
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#Sharma M.K (1993): Ayurveda me manas prakriti avadharna ka samikshatmakadhyansattvik prakriti kesandharbha me. Department of Basic Principles, NIA, Jaipur.
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#Srivatsa (2000): Concept of manasa prakriti and its role in psychopathology w.s.r. to anavastitachittatva, Department of Basic Principles, IPGT & RA. According to the findings, people with a Rajas dominating ManasaPrakrti are more prone to all forms of psychiatric problems, especially Anavasthita Cittatva and Satvavajaya Cikitsa offered excellent alleviation with no disease recurrence.
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#Neha Awasthi (2017): A survey study on manas prakriti of adolescents in the perspective of psychosocial behavior. Department of Basic Principles, AIIA, Delhi. The study discovered a link between adolescent manasika prakriti and their psycho-social behavior. According to the study, people with [[sattva]] [[prakriti]] are more optimistic and have better-coping skills in difficult situations than people with [[rajas]] or [[tamas]] [[prakriti]].
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#Sharma Lokesh (2021): A study on understanding manasa prakriti in the perspective of graphology and a cross sectional survey study to evaluate graphology as a tool assess manasa prakriti. Department of Samhita and Siddhanta, AIIA, Delhi. The study discovered a link between manasa prakriti and graphology, which might aid in interpreting an individual's manasa prakriti using graphology.
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==Current researches==
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'''Standardization of psychological constitution assessment proforma:''' A. Arhanth Kumar et al. has developed a tool for manasika prakriti evaluation, and has eventually created a Manasika prakriti inventory based on [[sattva]], [[raja]], and [[tama]] qualities. This is processed and verified using the face validation technique. It is used in a pilot survey research on 100 volunteers, which demonstrated that this inventory is an effective relevant instrument for assessing an individual's psychological disposition.<ref name=Arhant/>
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'''Sushruta Child personality inventory (SCPI):''' SP Suchitra et al. made an attempt to establish and standardize a self–rating scale to evaluate children's manasika prakrti for early detection of psychiatric problems. A 54-item scale is developed to evaluate the effectiveness of Yoga, food, and personality development programs in children to maintain a healthy and happy life.<ref name=Suchitra/>
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'''Intelligence status and manasika prakriti:''' Satyam sharma and colleagues conducted a study to determine the association between intelligence status (as measured by intelligence quotients (IQ), social quotients (SQ), and performance quotients (PQ)) and maladaptive behavior in children with milder to moderate intellectual impairment, among other goals. The research of 120 children discovered that IQ and SQ were related to one another as well as to manasik prakriti.<ref>Sharma S, Balsavar A, Beniwal RP, Bhatia T, Deshpande SN. A Pilot Study of Correlation between Intelligence Quotient, Social Quotient, and Ayurveda Parameters in Children. Indian J Psychol Med. 2018 Jan-Feb;40(1):74-79.</ref>
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'''Cognition, coping skills and manasika prakriti:''' Yoga practitioners had a higher [[sattva guna]] and preferentially recruited brain areas primarily associated with self-regulation and inhibitory control, according to a study conducted at All India Institute of Medical Sciences, New Delhi. Cognition, coping skills, and vedic personality among individuals practicing different lifestyles i.e. yoga, physical activity, and sedentary lifestyle were compared in this study using functional MRI.<ref>Kaur H, Chaudhary S, Mohanty S, Sharma G, Kumaran SS, Ghati N, Bhatia R, Nehra A, Pandey RM. Comparing cognition, coping skills and vedic personality of individuals practicing yoga, physical exercise or sedentary lifestyle: a cross-sectional fMRI study. Integr Med Res. 2022 Mar;11(1):100750.</ref>
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Few studies on the idea of manasika prakriti have been undertaken, showing that this unique [[Ayurveda]] concept is yet unexplored and emphasizing the need for more research in this field.
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