Manas Prakriti and Personality Disorder

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It’s my great pleasure to give this book in the hands of students and practitioners which will satisfy and put light on the difficult things in the manas prakriti and personality disorder. Ayurveda treats and outlooks every single patient as different entity because of the different combinations of Doshas, Dhatus, mala and Prakriti. Ayurveda which had its origin thousands of years ago emphasized more about the importance of the mind than the body in the causation of health and disease. In this short book of mans prakriti and personality disorder I have tried my best to cover all aspects of Manas Prakiriti and personality disorder facts in simple and easy to understand manner. Classical references have been added wherever needed. The language used here is scientific but easy and fortified with English meanings. English translation is presented in simpleform for better student comprehension on this book. Chapters on Role of Prakriti in health, Manas, Psychopathology in ayurveda, Different types of personality disorders and short notes have been given special emphasis. This book is up-to-date with the knowledge of ayurveda and modern aspects of psychiatry. All new researches have been added as far as possible to keep readers updated.

Birth Place - Varanasi (Uttar Pradesh)

Graduation - Bachelor of Science (Honors) Botany Banaras Hindu University-1993 Bachelor of Ayurvedic Medicine and Surgery Sampurnanand Sanskrit University, Varanasi- 2003

Post Graduation - Roga Nidan and Vikriti Vigyan, MUHS, Nasik-2009

Present Designation - Associate Professor Department of Rognidan Shri Dhanwantry Ayurvedic College Chandigarh.

Research Article Publication - Published several research articles in National and International Journals.

Member - IEC, Shri Dhanwantry Ayurvedic College, Chandigarh.

The book “ Manas Prakriti and Personality Disorder” written by Dr. Sumit Srivastava is a smaoo contribution to Ayurvedic Psychiatry. Ayurvedic literature considers mind and body as the two pathways for the manifestation of different diseases. Sattva, Rafas and Tamas are three constituents of manas where later two are responsible for the diseases. Sixteen types of manas prakriti shows different temperament and are predisposing factor of a disease in a human being. Modern medicine also has approximately same number of personality traits or types. Manas prakriti shows a different trend in sattva manobal pariksha which are of three types viz. Pravar, Madhyam and Avar sattva. The body and mind have a separate set of etiopathological factors, so all diseases are categorized under two basic groups sharirika (somatic) and Mansika (psychological). Psyche and soma are always interrelated and they interact and influence each other and jointly cause different group of diseases known as psychosomatic diseases. Only few diseases can be kept in a suddha group of Sharirika of Mansika origin. Hence most of the diseases approach the psychosomatic pathway and need a management on these concepts.

The book is divided in eleven comprehensive chapters. First chapter is introductory while second chapter defines and determines different types of Prakiriti with Prakiriti assessment. Chapter three is devoted for role of Prakriti in health. Prakiriti has different aspects like preventive, diagnostic, prognostic and disease proneness which has been explained in very fascinating manner. Chapter four deals with different aspects of manas such as definition, characteristics, objects, physiology and functions. Manas prakiriti (different mental temperaments) is described in chapter five while chapter six is devoted for detail psychopathology (abnormal status of mind) in Ayurveda. Personality disorder is elaborated in chapter seven where different views about personality types, pathology, challenges, sign and symptoms have been summarized. Chapter eight to eleven deals with modern concept of Prakiriti, general discussion, short notes and bibliography.

A new concept of personalized medicine is emerging where Manas Prakiriti may be useful for better understanding and management of diseases. The book provides ample matter on Manas Prakiriti useful for students and practitioners in this field. More research and development are required in this area. I congratulate Dr. Sumit Srivastava for his contribution to the contemporary literature on Ayurvedic Manas Vigyan.

The 21st century began with a few landmark observations that helped decisively to rediscover the lost links between modern Science and Ayurveda. This period has also proposed certain new models to comprehend Ayurvedic fundamental tenetson grounds acceptable to the Western world. The evolved and explicit human physiology and behavioral science have been described to have their seeds in the philosophy of Ayurveda. The identification of a genomic link to the theory of Prakiriti led to a search for possible classification of people on their Prakiriti; based on their genetic makeup. In Ayurveda, physical and mental status of a person is described in terms of Prakiriti.

This handbook discusses the Manas Prakiriti, development and measurement of personality as well as biological and social determinants. The Material of this book has been collected from various sources; including ayurvedic classics and modern psychiatry literature. Epitomizing eastern philosophy for its concern to values related to health, Ayurveda is by and large considered to showcase traditional health care. Before the recent upsurge of traditional medicine in a global perspective, Ayurveda was persistently criticized for its ambiguity and philosophical tenets incomprehensible to occidental mind. this perception has led to disinterest in Ayurveda in the western world, which eventually and unfortunately has led the world to be deprived of many plausible advantages of traditional healthcare supportive to a total quality life.

The problem is that there is a very little cross-system knowledge imparted during medical education or training. As much as Ayurveda physicians need as understanding of modern medicine, modern medical practitioners need an understanding of Ayurveda if they are to use Ayurveda medicines.

By authoring the book Manas Prakriti & Personality Disorder I have tried to bridge the gap between ayurveda and modern medicine. In purview of epistemological differences between the 2 streams, to convey the knowledge base of Ayurveda to modern medicine practitioners in a legible manner is really a tough task.

I hope this book will provide comprehensive understanding of Manas Prakiriti & Personality Disorder, as it includes ayurvedic and modern fundamental concepts.

Ayurveda, the traditional medicine of India, is one of the most comprehensive and longest practiced natural health systems in the world. Ayur-veda can be translated in various ways. Ayu is a root that means “life “, “living” or anything that relates to life. And Veda means “knowledge” or “wisdom.” Ayurveda is usually translated as “science of life “ but the most suitable translation would probably be something like: “ knowing how to live well”, that is a long and healthy life. Ayurveda is a medical system that intends more at creating the conditions for optimal health rather than repairing the damages of a wrong lifestyle.

Prakruti is the unique concept in Ayurved. It is the constitutional behaviour of an individual, which incorporates both physical and psychological traits referred under the caption of Dosha Prakruti. Tridosha sidhaanta being the pillar stone for the edifice of Ayurveda, all most everything in ayurveda circles through Tridosha and so is Prakruti. The prakruti of the person largely depends upon the dosha predominance at the time of fertilization of the germinative factors called in Ayurveda as shukra and shonita.

As ayurveda system has its own principles, vision of life and most of the verses in Ayurveda calssics are in coded from, so there is always room for exploration of the hidden meaning if the verses quoted in texts.

Any substance in the cosmos in composed of what we call the five great elements (or maha bhutas): Earth, Water, Air, Fire and the fifth element known as Space. These major elements are not physical substances, but the qualities associated to them, like the stability for Earth and fluidity for Water. These five qualities combine and condense into three more significant biological forms, called the doshas- vata, pitta and kapha. Every human being is composed of vata, pitta and kapha, but in a unique proportion. Nobody has exactly the same proportion of vata, pitta and kapha. Living in a healthy manner means making the necessary adjustments and lifestyle choices that will retain the three doshas in the proportion they had at birth.

Human birth is a very rare privilege, for only man has the possibility of living a conscious, wide-awake, controlled life. Human being possesses instinct and intelligence. All this things may not happen without presence of Manasa (psyche) and Atma (soul). Our ancient legend of health-Ayurveda, which defines Ayu (life) as the combined state of Sharira (body), Indriya (senses), Sattva (psyche) and Atma (Soul).

Prakiriti is an important concept of Ayurveda that explains individuality and has role in prevention, diagnosis and treatment of disease. It expresses unique trait of an individual that is defined by specific and permanent composition of Dosha at conception.

Manasa is chiefly responsible for perceiving good healthy life and signs of good health which is mentioned in Sushruta Samhita. In today’s metaphysical society, human life has become speedy, mechanized, less effectious and more centered, which contribute to excessive production of Kama (desire), Krodha (anger), Lobha (greed), Bhaya (fear), Shoka (grief), Chinta (worry), and Irsha (envy) etc. Like Manasa Bhavas leads to psychosomatic diseases. In this way, accurate knowledge of Manasa is necessary to understand about nature of life and health. Ayurveda teachers that beauty health and happy long life are achievable only by understanding how all aspects of life contributes to bring balance to the body and mind.

Personality disorders are a class of mental disorders characterized by enduring maladaptive patterns of behaviour, cognition and inner experience, exhibited across many contexts and deviating markedly from those accepted by the individual’s culture. These patterns develop early, are inflexible and are associated with significant distress or disability. The definitions may vary some according to other sources.

Official criteria for diagnosing personality disorders are listed in the Diagnostic and Statistical Manual of Mental Disorders, published by the American Psychiatric Association, and in the mental and behavioural disorders section of the International Statistical Classification of Diseases and Related Health Problems, published by the World Health Organization. The DSM-5 published in 2013 now lists personality disorders in exactly the same way as other mental disorders, rather than on a separate ‘axis’ as previously.

Personality, defined psychologically, is the set of enduring behavioural and mental traits that distinguish human beings. Hence, personality disorders are defined by experiences and behaviours that differ from societal norms and expectations. Those diagnosed with a personality disorder may experience difficulties in cognition, emotiveness, interpersonal functioning or control of impulses. In general, personality disorders are diagnosed in 40-60 percent of psychiatric patients, making them the most frequent of all psychiatric diagnoses.

Personality disorder is a long standing pattern of behaviour expressed across time and in many different situations. Each of us has a unique personality made up of traits that come from both our genetic make-up and our life experiences and is a vital part of what makes us who we are and how we interact with others. Someone may be diagnosed as having a personality disorder if their pattern of behaviour, mood, social interaction, or impulsiveness causes severe disturbance in the individual’s personal and work life.

In general, individuals with personality disorders may have difficulty sustaining close or intimate relationships. They may experience chronic interpersonal problems, or have difficulties in establishing a coherent sense of self or identity. Others may perceive them to be impulsive, irritable, fearful, demanding hostile, manipulative, or even violent.