ISSN: 2322 - 0902 (P)

ISSN: 2322 - 0910 (O)

International Journal of Ayurveda
and Pharma Research

Review Article

EXPLORING THE AYURVEDIC CONCEPT OF MANASA PRAKRITI IN LIGHT OF

CONTEMPORARY TEMPERAMENT THEORY AND PERSONALITY DISORDERS
Bushra Thazneem C S1*, Ajitha K2, Ananda Lakshmy K N3
*1MD Scholar, 3Professor & HOD, Department of Kriyasareera, Govt. Ayurveda College, Kannur, Kerala, India.
2Professor & HOD, Department of Kriyasareera, Govt. Ayurveda College, Thiruvananthapuram, Kerala, India.

Article info ABSTRACT

Article History: Personality pertains to the different patterns of behavior, cognitive processes, and
Received: 26-06-2024
emotional responses that distinguish individuals. It is composed of three primary
Accepted: 26-07-2024
components: physiological, psychological, and environmental factors. Personality is referred
Published: 10-08-2024
to as 'Prakriti’ expressing an individual's intrinsic qualities impacted by their genetic
KEYWORDS: physical and mental composition, in the domain of Ayurveda. The predominant Doshas
Personality, Manasa present during conception, as well as those within the womb, ultimately shape a person's
prakriti, Triguna, Prakriti. The Prakriti constitution signifies the unique equilibrium that exists between the
Temperament Sharira (body) and the Manas (mind). Manasa Prakriti or the psychic expression or
theory, Personality constitution, is the inherent mental disposition resulting from the union of Sukra (semen),
disorders. Shonita (ovum), and Atma (soul). According to Ayurveda, the relative dominance of the
three principal mind components referred to as Trigunas: Satwika (purity), Rajasika
(movement), and Tamasika (inertia and dullness), also known as Maha prakriti, shapes a
person's psychological constitution. Identifying and encouraging personal development,
enhancing interpersonal skills, and nurturing leadership qualities are all benefits of
assessing an individual's Manasa prakriti. It also plays an important role in sustaining health
and recommending appropriate therapeutic procedures. Furthermore, the prognosis is
determined by an individual's Manas Prakriti type. In this review, an attempt is made to
explore the Ayurvedic concept of Manasa Prakriti in light of contemporary temperament
theory and personality disorders.

INTRODUCTION
Dr.Brock Chisholm, the World Health insights into the association between mental and
Organization's first Director-General, emphasized the physical health.
interrelationship of mental and physical health in In Ayurveda, personality is known as 'Prakriti,'
1954, emphasizing the essential role of mental well- and it refers to an individual's innate qualities that are
being for overall health.[1] Mental disorders currently defined by their genetically influenced physical and
account for a significant proportion of the worldwide mental constitution. Prakriti is determined by the
disease burden, necessitating the continuous prominent Doshas at the stage of conception and
contributions of clinical psychologists and within the uterus.[2] Ayurveda considers humans to be
psychiatrists.[2] Ayurveda, an ancient Indian medical an integration of the body, senses, psyche, and soul,
system, emphasizes the importance of Manasika with ailments resulting from the interaction of these
Prakriti (psychological constitution) and offers unique aspects.[3] This holistic system is supported by three
Access this article online
pillars: Sattva (psyche), Atma (soul), and Sharira
Quick Response Code
(body) [4] Ayurveda also emphasizes Manasika Prakriti
https://doi.org/10.47070/ijapr.v12i7.3287 (psychological constitution), which is impacted by the
Published by Mahadev Publications (Regd.) balance of Trigunas (three mind energies): Satwika
publication licensed under a Creative Commons (purity), Rajasika (movement), and Tamasika (inertia),
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International (CC BY-NC-SA 4.0) all of which contribute to one's personality and well-
being.[5] Personality encompasses unique patterns of
behavior, thinking, and emotion, influenced by
physiological, psychological, and environmental

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 Int. J. Ayur. Pharma Research, 2024;12(7):81-89
factors, as defined by Allport.[6] Ayurveda's holistic personal development, interpersonal skills, and
approach aligns with contemporary healthcare needs, leadership. [7]
offering insights into the intricate connection between OBJECTIVE
mental and physical well-being. Ayurveda links the To understand the concept of manasa prakriti and its
individual to the universe, naming personality traits correlation with personality traits and personality
based on divine qualities.[2] Sattvika, marked by purity, disorders.
is most desirable, while Rajasika and Tamasika Prakriti
MATERIALS AND METHOD
types are more prone to diseases. Understanding
Manasika Prakriti is crucial for health, therapy, Datas were collected from all Ayurvedic texts including
bruhathrayee and laghuthrayee and from articles.
Classification of Prakriti

Deha Prakriti Manasa Prakriti

Dosha Prakriti Satwika

Panchabouthika Prakriti Rajasa
Thamasa

Satwika-Sub-Traits Rajasa-Sub-Traits Tamasa-Sub-Traits

 Brahma Satwa  Aasura satwa  Pasava satwa
 Arsha Satwa/rishi satwa  Rakshasa satwa  Matsya satwa
 Aindra Satwa  Paisacha satwa  Vaanaspatya satwa
 Yaamya satwa  Sarpa satwa
 Vaaruna satwa  Pretha satwa
 Koubera satwa  Saakuna satwa
 Gandharva Satwa
Kasyapa introduced an extra dimension to Prajapathi aspects of the body, result in numerous personality
Satva, [10] while Charaka's viewpoint is in line with varieties. [12]
Susruta's, [8,9] and in Rajasa, the element of Yaksha is Satwika Kaya
included as an additional attribute, using the term Ānṛśamsya (non-violence), Saṁvibhāga rucitā
"Bhuta" instead of "Preta."[10] (desire of sharing goods with others), Titikṣā
The categorization of Manasika Prakriti seems to (forgiveness), Satyam (truthfulness), Dharma (right
follow an evolutionary progression, with Brahma conduct), Āstikyam (faith), Jṅānam (knowledge),
Sattva representing the absence of greediness and Buddhi (intellect), Medhā (retentive faculty of mind),
Aarsha Sattva suggesting a slight inclination toward Smrti (memory), Dhṛti (restraint, self-control),
greed. This structured arrangement implies a Anabhiṣaṅga (non-attachment), Souca (cleanliness),
systematic hierarchy of traits, potentially representing Kṛtajñatā (gratefulness or expressing the gratitude),
a developmental phase in individuals. If viewed as a Dakṣiṇyam (having the quality of politeness),
chronological evolution, the Brahma Kaya individual, Vyavasāya (determination and willingness to do
with minimal Rajas and Tamas, can be seen as the most effort), Śouryam (devoid of fear), Gambhīryam
exemplary, possessing highly refined attributes.[2] (Presence of intellectual depth), Bhakti (devotion) [16]
Acharya Vagbhatta, in Ashtanga Samgraha, categorized The characteristics of Sudha Satwa are as follows [32]
the psyche into seven types, including Sattva, Rajas, Freedom from illness, peacefulness, beauty,
Tamas, and combinations of these. [11] He emphasized knowledge, critical understanding, respectability,
that these combinations, intertwined with other longevity, attainment of happiness.

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 Bushra Thazneem C S et al. Exploring the Ayurvedic Concept of Manasa Prakriti in Light of Contemporary Temperament
Theory and Personality Disorders
Satwika Subtrait [ 13]
Brahma Aarsha/ Rishi Aindra Yamya
Samvibhaginam (power Adyayanapara (study) Aishwaryavantham Lekhastavrittam
of discrimination) (lordship) (observance of the
propriety of actions)
Jnana vijnana Vrtapara (devotion to Adeyavakyam Praptakarinam
vachanaprathivachana sacred vows) (authoritative speech) (initiation of actions in
sampannam (material & time)
spiritual knowledge, power
of exposition, reply)
Kamakrodhalobhamanam Homapara (oblations) Yajwanam Asampraharyam (non-
ohairshya (free from (performance of violability)
passion, anger, greed, ego, sacred rituals)
ignorance, jealousy)
Aharshamarshopetham Brahmacharyapara Ojaswinam (strength) Uthanavantham (readiness
(free from sad & (celibacy) for initiating action)
intolerance)
Samam sarvabhutheshu Adhitivrtha (hospitable Tejasopetham Smritimantham (memory)
(favourable disposition disposition) (splendour)
equally for all creatures).
Upashantha mada mana Aklishta karmanam Aishwarya lambinam
raga dwesha moha lobha (freedom from mean (lordship)
rosha (freedom from pride, acts)
ego, attachment, hatred,
ignorance, greed, anger)
Prathibhavachanasampann Dirgha darshinam (far Vyapagatha raga, Irshya,
am (intellectual excellence, sightedness) Dwesha, Moham (freedom
eloquence) from attachment, envy,
hatred, ignorance)
Vijnanopadharana Darmaarthakamabhira
shaktisampannam (power tham (devotion to
of understanding & virtuous acts, earning
retention) of wealth, proper
satisfaction of desires)

Prajapathya Varuna Kaubera Gandharva

Prajavantham Shooram (bravery) Sthana, Mana, Upabhoga, Priya nrithya Geetha
(having good parivara sampannam vadithrollapa (fondness for
number of children) (possession of station, honour, dancing, singing, music and
luxuries, attendants) praise)
Kriyavantham Dheeram (patience) Dharma, Artha, Kama nityam Shlokakhyayike ithihasa
(engaged in work) (constant liking for virtuous puraneshu kushala
acts, wealth & satisfaction of (expertness in poetry,
desires) stories, historical narrations
and epics)
Dharmasheelam Shuchi ashuchi dweshi Shuchi (purity) Gandha malyanulepana
(religious minded) (purity and dislike vasana sthree vihara
for impurity)
Jagathpriyam Yajwanam (observance Sukha viharam (liking for Kama nityam
(universally loved) of religious rites) pleasures of recreation)
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Aneershyam Ambovihararathi Vyaktha kopa prasadam Anasooyakam
(without envy) (fondness for aquatic
sports)
Ashatam (without Aklishtakarmanam
deceit) (Aversion for mean
acts)
Praanja Sthana kopaprasadam
(knowledge) (exhibition of anger
and pleasure in proper
place)
Shuchi (clean)
Rajasa Kaya
Dukhabahulatha (more of grief), Adanasheelatha (habit of wandering), Adhriti (cowardice/unsteady),
Ahankara (egoistic), Anrithikatwam (falsehood), Akarunyam (cruelty), Dambha (selfishness), Mana (self-boosting),
Harsha (seeking only pleasure), Kama (lust), Krodha (anger), Vyamisra gunadosham (combination of good and
bad) [33], bahubhashitwam (talkative). [34]
Sub-traits [14]
Asura Rakshasa Paishacha Sarpa
Shooram (bravery) Amarshinam Maha asanam (excessive eating Krudha shooram (bravery
(intolerance) habit) when in angry disposition)
Chandam (cruelty) Anubandha kopam Sthrainam (fondness for women) Akrudha bheerum
(constant anger) (cowardice when not in
angry)
Asooyakam (envy) Chidra praharinam Sthreerahaskamam (liking for Theekshnam (sharp
(violence at weak staying with women in lonely reaction)
points) place)
Aishwarya Kroora (cruelty) Ashuchi (unclean habits) Santhrastha gochara
vantham aharaviharaparam (walking,
(lordship) taking food and resorting to
other regimens with a fearful
disposition)
Oupadhikam Ahara athimathra Shuchi dweshinam (disliking for Ayasa bahulam (excessive
(movement in ruchi (excess eating cleanliness) indolence).
disguise) habit)
Roudram Aamisha priyathamam Bheeru (cowardice)
(terrifying (fondness for non-
appearance) vegetarian food)
Ananukrosham Swapna ayasa Bheeshayitharam (terrifying
(ruthlessness) bahulam (excessive disposition)
sleep & indolence)
Atma pujakam Irshya (envious Vikrtha vihara ahara sheelam
(indulgence in disposition) (resorting to abnormal diet and
self-praise) regimens)

Pretha Shakuna Bhuta Yaksha

Ahara kamam (excessive Anushaktha kamam (attachment Ahankritha Dana Sheela (indulged
desire for food) with passion) (proudy) in charity)
Athidukhasheelam Ajasra aharavihara param Maha ahara Sayya sheela (sleeping)
acharopachara (excessively (always indulge in food & (excessive eating
painful disposition in regimen) habit)
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 Bushra Thazneem C S et al. Exploring the Ayurvedic Concept of Manasa Prakriti in Light of Contemporary Temperament
Theory and Personality Disorders
character and past times)
Asooyakam (enviousness) Anavasthitham (unsteadiness) Vairino (strong Alankara Priya
feeling of hatred) (excessive adornment)
Asamvibhaginam (actions Amarshanam (ruthlessness) Vikruthanana Panabhojana maithuna
without discrimination) (defaced) priya (drinking, eating
and sexual acts)
Athilolupam (excessive Asanchayam (unacquisitiveness) Viroopa (ugly) Pramudhitha (happy)
greediness)
Akarma sheelam (inaction) Vikruthathman Prabakshanam (excess
(vitiated self) eating habit).
Nishapriya (liking
nights).
Thamasa Kaya
Vishadithwam (sadness), nasthikyam (nihilistic attitude), Adharmasheelatha (tendency of indulging in
sinful acts), budhernirodho (restraining the intellect), Ajnanam (ignorance), Durmedhasthwam (wickedness),
Akarmasheelatha (inactivity), Nidraluthwam (sleepiness),[35] Bhayam. [36]
Tamasika Subtraits[15]
Pasava Matsya Vanaspathya
Niraakarishnum (forbidding Bheerum (cowardice) Alasam (indolence)
disposition)
Amedhasam (lack of intelligence) Abudham (lack of Abhinivishtam aharam (indulgence in
intelligence) food)
Jugupsitha achara aharam (hateful Ahara lubdham (greediness Sarva budhi anga heenam (deficiency of
conduct & food habit) for food) all the intellectual faculties)
Maithuna param (excessive sexual Anavasthitham (unsteadiness)
indulgence)
Swapna sheelam (excessive sleep) Anushaktha kama krodham
(constant passionate and
hatred disposition)
Sarana sheelam (fondness for
constant movement)
Thoyakamam (desire for
water)
Purpose of Assessing Manasa Prakriti
1) Importance of assessing Manas Prakriti in health 3) Interrelationship between mind and body
It lies in the recognition that maintaining a harmonious Acharya Charaka emphasized the strong connection
balance between the physical body and mental between the mind and the body,[20] supported by
faculties is fundamental to holistic well-being, as modern research linking physical fitness to mental
emphasized by Ayurvedic scholars like Acharya well-being and stress. Acharya Sharangdhara
Sushruta, where mental wellness is equally vital as established a correlation between bodily and mental
physical health.[17] elements, connecting Vata with Rajoguna,[21] Pitta with
2)Assessment of patient's physical strength Sattvaguna,[22] and Kapha with Tamoguna,[23]
Examining Sattva, which reflects an individual's mental showcasing inherent psychological traits in each, and
disposition, is crucial for evaluating a patient's physical furthermore, the acknowledgment of the
strength [18] and plays a pivotal role in addressing both interconnectedness between Manas and Sharira is not
psychological and physical ailments by understanding limited to the realm of science; philosophers also
how their Triguna status, including Sattva, Rajas, and recognize this relationship. In Western philosophy, it is
Tamas, influences their beliefs and perceptions in asserted that various nerve centers are directly
different situations. [19] impacted by the fluctuating levels of stress and
meditation. Bhayaja Atisara (diarrhea related to
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anxiety, nervousness, and fear) [24] and Shokaja Atisara Galvanic Skin Response (GSR) measures changes in
(diarrhea associated with grief, agony, etc) [24], as skin's electrical properties linked to autonomic nerve
mentioned by the Acharyas, serve as noteworthy reactions and sweat gland function. It is a
examples illustrating the interconnection between straightforward and consistent method for evaluating
Deha and Manas. psychological or physiological excitement. Skin
Objective Assessment of Manasika Prakriti conductivity, influenced by the sympathetic nervous
The objective assessment of Manasika prakriti involves system, increases with heightened activity, making it a
using physiological measures like pupillary responses useful metric for assessing an individual's emotional
and galvanic skin responses (GSR) commonly and sympathetic responses, providing insight into
employed in personality assessments. These measures their agreeability or disagreeability when responding
can provide impartial insights into an individual's to statements.[26]
mental characteristics by tracking changes in pupil size Four Temperament Theory
and skin conductivity during image viewing, reflecting The ancient Greek physician Hippocrates, around 460
emotional reactions and sympathetic nervous system to 370 BC, connected the four temperaments to
activity. Pupil size alterations indicate emotional humorism in medicine, suggesting that human
arousal, and this method has been used in studies personality traits and behaviors were influenced by
involving individuals like pedophiles and those with a imbalances in bodily fluids or "humors" - blood, yellow
criminal history when exposed to specific images. bile, black bile, and phlegm.[27] These temperaments
These techniques are valuable for assessing Manasa were later named "sanguine," "choleric,"
prakriti, especially in cases involving complex "melancholic," and "phlegmatic" by Galen, each
emotions that may not be accurately assessed through corresponding to an excess of one of these humors and
direct questioning. [25] leading to imbalances in paired qualities, forming a
Galvanic skin response technique proto-psychological theory of human temperament.
[27,28]

Relation of Various Four Temperament Theories [29]

Classical Element Adler Riemann DISC (different publishers
use different names)
Melancholic Earth Avoiding Obsessive Conscientiousness/cautious
Phlegmatic Water Getting Schizoid Steadiness/supportive
Sanguine Air Socially useful Hysterical Influence/inspiring
Choleric Fire Ruling Depressed Dominance
1) Sanguine temperament: The Sanguine fondness for attention to detail (power of exposition)38
temperament, associated with the air element, akin to Brahma (Satwika). They tend to be introverted,
resembles the Vata prakriti (Rajasa prakriti) in reserved, and contemplative (Thamasa), while also
Ayurveda. Sanguine individuals are talkative (Bahu striving for perfection[38] (Shuchi) as exemplified by
bhashithwam) [30], energetic, and enthusiastic like Brahma (Satwika).
Yaksha (Rajasa), often displaying a lively and 4) Phlegmatic temperament: Linked to the water
humorous demeanor, [31] characteristic of the Rajasa element (Jala/Kapha), can be associated with a blend
sub-traits quality in Ayurveda. of Satwika and Thamasika characteristics. It is
2) Choleric temperament: The choleric characterized by a relaxed and peaceful disposition [38]
temperament, associated with the fire element, shares (Thamasa). Those with a Phlegmatic temperament
similarities with the Pitha prakriti in Ayurveda, typically exhibit a calm and compassionate nature,
encompassing both Satwika and Rajasika qualities. displaying sympathy and a caring attitude towards
Choleric individuals are typically extroverted (Rajasa) others (Satwika).
and assertive (authoritative speech and leadership) [37] Personality Traits
like Indra (Satwika) or Asuras (Rajasa), displaying The mnemonic OCEAN serves as a helpful tool for
traits of leadership and ambition[38] recalling the Big Five personality traits:
(Adhyayanaparam), resembling figures like Indra
1) Openness [39], which can be linked to Satwika
(Satwika) and Rishis (Satwika) in Ayurvedic terms.
qualities, encompasses a fondness for adventures akin
3) Melancholic temperament: Linked to the earth to Varuna, a curiosity akin to that of a Rishi in the
element (Prithwi/Kapha), can be associated with a pursuit of knowledge (Adhyayanapara), and an
blend of Satwika and Thamasika characteristics. appreciation for art, imagination, and a willingness to
Individuals with a melancholic disposition are embrace new experiences, much like a Gandharva. It
frequently deep thinkers [38] (Thamasa), showing a signifies an openness to various experiences.
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 Bushra Thazneem C S et al. Exploring the Ayurvedic Concept of Manasa Prakriti in Light of Contemporary Temperament
Theory and Personality Disorders
2) Conscientiousness [40,41], which shares similarities 3) Histrionic individuals tend to be excessively
with Satwika traits, is marked by qualities such as emotional and exhibit childlike behavior, traits that
being organized (Lekhasthavritha) akin to Yama, a align with Rajasic tendencies.
strong sense of duty akin to that of Yama and a Rishi, 4) Narcissistic individuals possess an inflated sense of
meticulous planning (Deerghadarshi) reminiscent of superiority, akin to the concept of lordship seen in
Indra, and a commitment to discipline akin to that of asuras, reflecting a Rajasic quality.
Rishis and Yama. Cluster C [46] personality disorders exhibit features
3) Extraversion [42] can be associated with Rajasa that blend qualities of Raja and Thama (inertia). These
tendencies, which encompass chattiness, sociability, individuals often manifest anxiety and fear,
and talkativeness (Bahubhashitwam) akin to the reminiscent of the state of Bhaya in Thamasa and
qualities associated with Rajasa. It also involves being Santhrastha gochara ahara vihara param (fearful
outgoing and cheerful (Pramudhita) as exemplified by disposition) in Sarpa trait of Rajasa prakriti.
Yakshas. 1) Avoidant individuals typically stay away from
4) Agreeableness [43], which shares similarities with social interactions, mirroring the inclination for
Satwika attributes, includes qualities such as trust, Nirakarishnu (seeking solitude) in Thamasika (inert
kindness, helpfulness, and affection, akin to the nature).
characteristics associated with Satwika. 2) Dependent individuals harbor a fear of separation,
5) Neuroticism [44], which can be connected to a trait that aligns with Thamasika characteristics.
Thamasa tendencies, encompasses traits like 3) Obsessive-Compulsive individuals exhibit traits
persistent worry, the experience of anxiety and like perfectionism and an urge for control, similar to
depression (Vishada, Bhaya), and the manifestation of the concept of lordship observed in Asuras within
negative emotions (Adharmasheelatha, Rajasa. Furthermore, they also grapple with a fear of
Durmedhasthwam) akin to Thamasika qualities. making mistakes, a characteristic trait of Thamasa
Personality Disorders qualities.
Personality disorders arise as a result of imbalances in CONCLUSION
Mano doshas, specifically Raja and Thama.[45] Mental well-being plays a pivotal role in
Cluster A [46] personality disorders can be connected to achieving overall health. Acharya highlighted three
Thamasika vikaras. distinct types of Manas prakriti, namely Satvika,
1) Paranoid personality trait can be linked to a Rajasika, and Tamsika. These Manas prakriti features
Thamasic disposition, marked by a pervasive are closely linked to an individual's mind and their
inclination towards mistrust and suspicion (negative mental activities. Assessing an individual's Manas
emotions), aligning with characteristics such as Prakriti provides numerous advantages, including the
adharmasheela and durmedhastham. identification and promotion of personal development,
2) Schizoid individuals often lean towards solitude interpersonal skills, and development of leadership
and solitary activities, mirroring a Thamasic nature. qualities. The prognosis of a person's health is
3) Schizotypal individuals typically display significantly influenced by their Manas Prakriti type.
unconventional thinking and behavior, which can be Therefore, evaluating one's Manasika Prakriti is
attributed to their Jugupsitha acharam in Pashava trait essential for maintaining health and prescribing
of Thamasika nature appropriate therapeutic interventions. Hippocrates,
the ancient Greek physician, correlated the four
Cluster B [46] personality disorders can be connected
temperaments with humorism in medicine, suggesting
to Rajasic vikaras, marked by intense and volatile
that imbalances in bodily fluids, or "humors" - blood,
emotions akin to the concept of Anavasthitham in
yellow bile, black bile, and phlegm, influenced human
Shakuna and a distorted self-image resembling
personality traits and behaviors a concept akin to
Vikruthanana, Vikruthatmana, Viroopa in Bhutha.
Ayurvedic fundamental principles. Galen later named
1) Anti-social personality disorder often displays these temperaments as "sanguine," "choleric,"
aggressive behavior, akin to Anubandha kopam in "melancholic," and "phlegmatic," with each
Rakshasa, which is a Rajasic trait. They may also corresponding to an excess of one of these bodily
engage in severe criminal activities, showing ruthless fluids, resulting in imbalances in paired qualities. This
behavior reminiscent of Amarshinam in Shakuna. laid the groundwork for a proto-psychological theory
2) Borderline personality disorder frequently of human temperament. The Sanguine temperament,
experiences unstable moods and engage in impulsive associated with the air element, bears resemblance to
behavior, which parallels the Rajasic quality of the Vata prakriti (Rajasa prakriti) in Ayurveda.
Anavasthitham (unsteadiness). Similarly, the Choleric temperament, linked to the fire
element, shares similarities with the Pitha prakriti in
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 Int. J. Ayur. Pharma Research, 2024;12(7):81-89
Ayurveda, embodying both Satwika and Rajasika adhyayam 28/8. Chowkhambha Visvabharati,
qualities. The melancholic temperament, associated Varanasi; 81p.
with the earth element (Prithwi/Kapha), and the 11. Murthy Srikantha K.R. Ashtanga Sangraha of
phlegmatic temperament, linked to the water element Vagbhata. 9th Edition. Sharira Sthana;
(Jala/Kapha), both exhibit blends of Satwika and Prakritibhediyam 8/16. Chowkhamba Krishndas
Thamasika characteristics. The Big Five Personality Academy, Varanasi; 102p.
traits in modern psychology align with the Manasa 12. Murthy Srikantha K.R. Ashtanga Sangraha of
prakriti in Ayurveda- Openness can be associated with Vagbhata. Reprint edition. Sharira Sthana;
satwika qualities, conscientiousness shares similarities Prakritibhediyam 8/18. Chowkhamba Krishndas
with satwika traits, and agreeableness reflects similar Academy, Varanasi; 103p
attributes. Extraversion can be linked to Rajasa
13. Tewari P.V. Charaka samhita. 2nd edition. Sarira
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Sthana 4/ 37. Chaukhambha Vishvabharati,
tendencies. Similarly, personality disorders in modern
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imbalances in Mano doshas, specifically Raja and 14. Tewari P.V. Charaka samhita. 2nd edition. Sarira
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Cite this article as: *Address for correspondence

Bushra Thazneem C S, Ajitha K, Ananda Lakshmy K N. Exploring the Ayurvedic Dr. Bushra Thazneem C S
Concept of Manasa Prakriti in Light of Contemporary Temperament Theory and MD Scholar,
Personality Disorders. International Journal of Ayurveda and Pharma Research. Dept. of Kriyasareera,
2024;12(7):81-89. Govt. Ayurveda College, Kannur,
https://doi.org/10.47070/ijapr.v12i7.3287 Kerala, India.
Source of support: Nil, Conflict of interest: None Declared Email:
bushrathasneem21902@gmail.com

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