ISSN International, Peer reviewed, Open access, Monthly Online Journal SHARIRIKA PRAKRITI AN ASTUTE OF HUMAN CONSTITUTION

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1 ISSN International, Peer reviewed, Open access, Monthly Online Journal Review article SHARIRIKA PRAKRITI AN ASTUTE OF HUMAN CONSTITUTION Amin Hetal 1, Vyas M K 2, Vyas H A 3, Baghel A S 4, Dwivedi R R 5 1 Ph.D Scholar, Dept. of Basic Principles, IPGT & RA, GAU, Jamnagar, Gujarat, India 2 Associate Professor, Department of Basic principles, IPGT & RA, GAU, Jamnagar, Gujarat, India 3 Assistant Professor, Department of Basic principles, IPGT & RA, GAU, Jamnagar, Gujarat, India 4 Associate Professor, Department of Basic principles, IPGT & RA, GAU, Jamnagar, Gujarat, India 5 Head and Proff. Dr. R.R. Dwivedi, Department of Basic principles, IPGT & RA, GAU, Jamnagar, Gujarat, India *Corresponding Author: dr.hetal1985@gmail.com; Mob: ABSTRACT Received: 28/05/2013; Revised: 31/07/2013; Accepted: 04/08/2013 The concept of Prakriti (Constituent) has been described in Ayurvedic classics since very beginning with its high thoughts. The need of present day is that it should be easier and more applicable. As per the theory of evolution Prakriti is the prime cause of universe. Prakriti is that which constitutes, distinguishes and characterizes person apart from others and consists of anatomical, physiological and psychological makeup of that person. Anatomical and physiological component of Prakriti can be considered as Deha or Dosha Prakriti (Body constituent) where as Psychological component can be considered as Manas Prakriti (Mental constituent). To get a detail idea regarding Prakriti or to expand conception regarding it is only possible only after a thorough understanding of the subject. Here an attempt has been made to understand Sharirika Prakriti (Body Constituent) through the concept of classics. KEY WORDS: Prakriti, Dosha, Deha Cite this article: Amin Hetal, Vyas. M. K., Vyas H. A., Baghel. A. S., Dwivedi. R. R. (2013), SHARIRIKA PRAKRITI AN ASTUTE OF HUMAN CONSTITUTION, Global J Res. Med. Plants & Indigen. Med., Volume 2(8):

2 INTRODUCTION The word Prakriti means Nature a natural form of build and constitution of human body. Pra means the beginning commencement or source of origin and kriti means to perform or to form. Put together, Prakriti means natural form or original form or original source. According to Brahma Vaivarta Purana, Prakriti is formed from 3 letters viz, Pra, Kri and Ti. The letter Pra stands for the Prakrashta Guna i.e. superior quality- Satva, Kri for moderate one the Rajas and Ti for Tamas. Pra also suggests the superior or best and Kriti stands for creation. Therefore, the best of creation or the superior creation is Prakriti. Therefore it can be said that Prakriti is sum total of morphological, physiological and psychological traits in human beings. Prakriti of a man has genetic and acquired aspect, the genetic aspect depends upon Shukra and Shonita (Shastri Ambikadutta, 2003), while acquired constitution develops in relation to environmental factors like climate, season, time factor, age, race, familial inheritance (Trikamji Yadavaji, 2005). Meaning of Prakriti in current perspective: During the union of Sukra (Sperm) and Shonita (Ovum), Dosha that is dominant, forms Prakriti of an individual (Shastri Ambikadutta, 2003). Caraka has stated that Prakriti of a person is not only dependent on Shukra and Shonita, but also dependent on the Kala (Time), diet and regimen, behavior of mother, nature of Garbhashaya (Uterus) as well on the Mahabhuta (Trikamji Yadavaji, 2005). Vagbhatta has also favored the view of Caraka as he has explained that Prakriti is dependent not only on Shukra and Shonita but also on diet and behavior of the pregnant woman, nature of Garbhashaya and Kala (Atridev Gupt, 1997). Prakriti is concluded during the time of union of Shukra and Shonita according to Dosha existing at the time of conception (Shastri Ambikadutta, 2003; Atridev Gupt, 1997). Kashyapa has explained that the fetus is nourished by mother so identical type of Prakriti of human being is formed from embryonic life. These Prakriti are of three types having Vata, Pitta and Kapha as pillars (predominance) (Hemaraja Sarma, 1998). Rasavaiseshikakara explained that, in development of fetus, due to own reasons Dosha become intensified. This non-pathogenic intensified status of Dosha remains constant from birth till death and that is known as Prakriti (Bhadanta Nagarjuna, 1976). Therefore it can be said that, Prakriti is not output of those Dosha, which undergo constant variations. Dosha, which remain constant are responsible for Prakriti and they change only at the time of death (Shastri Ambikadutta, 2003). Aspects affecting fortitude of Prakriti: Ayurveda has explained many factors which take part in determination of Prakriti along with development of fetus. Caraka has described six Bhavas (Aspects)responsible for development of fetus, which can be considered as determinants in the development of human organism and its personality (Trikamji Yadavaji, 2005; Shastri Ambikadutta, 2003). Sadabhava: 1. Matrja(mother) 2. Pitrija (Father) 3. Atmaja (Soul) 4. Satmyaja (Wholesomeness) 5. Rasaja (Digestive food) 6. Satvaja (Mind). It has been mentioned in Astanga Samgraha and Caraka samhita that the following factors influences the Prakriti: 1. Jatiprasakta (racial peculiarities), 2. Kulaprasakta (familial predisposition), 3. Deshanupatini (Demographic), 4. Kalanupatini (Seasonal effect), 5. Vayonupatini (Natural changes according to age), 6. Pratyatmaniyata (Personal habits & individuality, idiosyncrasy) (Trikamji Yadavaji, 2005; Sharma Shivprasad, 2008). Deha Prakriti: Even though so many meanings of Prakriti are enumerated, Ayurveda science principally refers to Prakriti of a human, as Dosha Prakriti or Deha Prakriti. Due to non partisan bond,

3 qualities of Dosha are expressed on body. This is called Deha Prakriti (Trikamji Yadavaji, 2005). These expressions are by way of structure or morphology, by way of function or physiology, by way of mental reactions or psychology. Types of Deha Prakriti: Charaka Samhita in Sutrasthana mentions Prakriti for first time in Swasthya Chatushka that, people are borne with various proportions of Dosha. Their body constitution is referred accordingly. Those borne with equal proportion of three Dosha i.e. ratio of Vata, Pitta and Kapha equal to each other are Sama. These individuals are generally healthy people and remain healthy. Few of them show predominance of one Dosha. Those exhibiting predominance of Kapha are Shleshmala, with predominance of Pitta or Vata are called Pittala and Vatala respectively (Trikamji Yadavaji, 2005). Due to this predominance of Dosha proportion people show psychosomatic expressions called Deha Prakriti. Caraka, Sushruta, Vagbhatta and other Ayurvedic scholars have divided the human constitution into seven types on the basis of relative prevalence of three basic humors viz. Vatala, Pittala, Shleshmala, Vata-Pittala, Vata- Shleshmala, Pitta-Shleshmala, Sama-Doshika. Subject regarding influence of Prakriti has been described by all authors. Both Vagbhatta say that individuals with Sama Prakriti are excellent while with mixed Prakriti are denounce; the person of Vata, Pitta and Kapha predominance are said to be inferior, mediocre and good respectively (Atridev Gupt, 1997). Individuals of Sama Prakriti are always healthy and of Vatika etc. always remain ill (Hemaraja Sarma, 1998). Bhela has given Sannipataj Prakriti (All three Dosha) in place of Samaprakriti (Girijadayalu Suklah, 1999). Based on Panchamahabhuta (Five major Attribute): Sushruta while describing Dehaprakriti refers to the school of some scholar of Ayurveda, who regard the constitutional type of Prakriti as Bhautika. Here Bhautika term stands for Pancha-Mahabhuta. Vayu (Air), Agni (Fire) and Jala (Water) Prakriti are just same as Vata, Pitta, and Kapha subtypes of Doshaja Prakriti. According to him body of a person of Parthivasharira is Sthira, Vipula and he is Sahanashila (Endurance power) (divine) in his temperament. The person of Nabhas Sharira is Pavitra, Dirghayu (Long Life) and the aperture of their nose ear etc. is larger in size (Shastri Ambikadutta, 2003). Eccentricity of different types of Deha Prakriti: Different Ayurvedic scholars like Caraka, Sushruta, Vagbhatta, Sharangadhara, Bhela, Harita, Yogaratnakara have described the characteristics of different types of Deha Prakriti (Trikamji Yadavaji,2005; Shastri Ambikadutta,2003; Sharma Shivprasad,2008; Tripathi Brahmanand,2010; Atridev Gupt,1997; Girijadayalu Suklah,1999; Ramavalamba Shastri,1985; Hemaraja Sarma,1998; Bhadanta Nagarjuna,1976; Laksmipati Sastri,1999). In Pauranic prose i.e. Garuda Purana and Agni Purana, characteristics of different types of Prakriti have been also mentioned. Caraka is more systematic than other Samhita. Caraka has put down great emphasis on the physical characteristic although psychological have been also mentioned. In Sushruta and Vagbhatta the nature of other animals and description of dreams is found in relation to Prakriti, which is not described in Caraka Samhita. Prakriti Pariksha (Examination of Constituent) and its objectives: The importance of Prakriti of patients for a physician has been greatly emphasized in Ayurveda. Sushruta has given an opinion that patient should be treated by physician according to Prakriti of a person (Shastri Ambikadutta, 2003). Kasyapa has also given similar view (Hemaraja Sarma, 1998). Caraka has enumerated points which should be examined by physician through Pramana (Examination) of Pratyaksha

4 (Inspection), Anumana (Imagination) and Upadesha for ascertaining the period of life left to the patient and he has included them in the examination of Prakriti (Trikamji Yadavaji, 2005). The Prakriti is determined by heredity, family, age, climate, season, periodic factor, and idiosyncrasy. These factors are responsible for individual variation among persons (Trikamji Yadavaji, 2005). A rash administration of medication without proper examination of Prakriti (Trikamji Yadavaji, 2005; Atridev Gupt, 1997) may be injurious to the life of patient. Caraka has given constitutional temperamental, psychological and emotional aspects of personality because Prakriti and Satva Pariksha have been included in Dashvidha-Aturapariksha (Tenfold examination of patient) (Trikamji Yadavaji, 2005). The clinical and therapeutic utility of the knowledge of Prakriti has been vividly described by Caraka, whereas the detailed regimen that is to be followed by different Doshaja Prakriti individuals has been dealt separately (Trikamji Yadavaji, 2005). Preventive aspects of Prakriti have been described by Caraka (Trikamji Yadavaji, 2005). Any kind of alteration in Prakriti is death indicator symptom for every individual so one have to careful if original nature of individuals is going to change (Shastri Ambikadutta, 2003). Prakriti has prime importance in both healthy and diseased persons i.e., importance of Prakriti in prescribing dietary regimen and life style management in healthy individuals and treatment point of view in diseased individuals. Types of Prakriti: According to Charaka, four factors which are responsible for influencing Prakriti. (Trikamji Yadavaji, 2005) They are: 1. Shukrashonita Prakriti (Sperm and Ovum), 2. Kalagarbhashaya Prakriti (Season and condition of uterus), 3. Maturaharvihara Prakriti (Food and regimen of mother) and 4. Mahabhutavikara Prakriti (Nature of mahabhutas comprising of fetus). Sushruta has described the presence of seven types of Prakriti according to combinations of Dosha: three owing to single Dosha, i.e. Ekadoshaja; three owing to the combination of two Dosha i.e. Dvidoshaja and Samaprakriti owing to the combination of all the three Dosha. (Shastri Ambikadutta, 2003) Caraka has mentioned that Prakriti of an individual may be Ekadoshaja, Dvidoshaja or Samaprakriti owing to dominance of one Dosha, two Dosha or by equity of all three Dosha respectively (Trikamji Yadavaji, 2005). Vagbhatta view is very much similar to Caraka (Atridev Gupt, 1997). Caraka has described Ekdoshaja Prakriti as Vatala, Pittala and Shleshmala still to pay to dominance of Vata, Pitta and Kapha respectively. Theoretically, as these individuals are having dominance of Dosha, they should have been always sick; but practically it is not so. Sushruta has clarified this doubt by giving the following analogy: The insect born in the poison does not die owing to its own poison and in the same way; Dosha that is dominant according to one s Prakriti does not harm the individual (Shastri Ambikadutta, 2003). Dalhana has stated that there are two types of dominance of Dosha: (1) Prakrita (Normal) (2) Vaikrita (Abnormal) and Dosha that are dominant at the time of Prakriti formation are Prakrita in nature, so they do not harm the individual (Shastri Ambikadutta, 2003). Cakrapani has explained the concept of dominance of Dosha stating that Utkattata of Dosha is of three types. (1) Hina (Lower) (2) Madhyama (Middle)(3) Uttama (High) and if Utkattata of Dosha at the time of Prakriti formation is Hina, it will not harm the individual. Caraka has stated that Ekdoshaja Prakriti persons are rare and always sick while individuals those are having Samadoshaja Prakriti is always healthy (Trikamji Yadavaji, 2005). Entire science of Ayurvedic medicine has been developed in terms of three basic humors i.e Vata, Pitta and Kapha. They are the essential categories of biological constituents of human organism (Singh and Dubey, 1967). On the basis of this concept another classification

5 of Prakriti is neurogenic, vasogenic and histogenic based on of relative preponderance of three principle neurotransmitters namely acetylcholine catecholamine and histamines respectively are very much correspond with Vatika, Paittika and Kaphja. (Udupa et al., 1975). Humoral constitution as concerned in Indian medicine is very much comparable with constitutional typology suggested by Sheldon et al., (1940). He has described Ectomorphy = cerbrotonia = Vattika, mesomorphy = somatotonia = Paittika; Endomorphy = viscerotonia = Kaphja Prakriti. Features of Prakriti: Caraka has described the features of Prakriti based on the Guna (attributes) of a Dosha. Sushruta has described the characteristics of Prakriti on the basis of morphological, behavioral and other aspects (Trikamji Yadavaji, 2005; Shastri Ambikadutta, 2003; Tripathi Brahmanand, 2010; Atridev Gupt, 1997). The body constitution of persons is named according to the predominance of Dosha. Some persons maintain equilibrium of Vata, Pitta and Kapha from the very time of conception; some are dominated by Vata, some by Pitta and some by Kapha. Those of the first category are not susceptible to diseases and the rest of them are always likely to suffer. (Trikamji Yadavaji, 2005) External constitution (phenotypic classification) broadly, gets into description criteria for defining anatomical features similar to body built, body frame, size and symmetry of body parts, physiology, physical endurance and aptitudes. Moreover, the questionnaire also detains information pertaining to ethnicity, family history of diseases etc. Each of the query has multiple options to choose from, and each of the options further refers to it being a property attributed to either V, P or K Individuals who had thin and narrow body frame, weakly developed body built, with irregular appetite, food and bowel habits, difficulty in gaining weight, quick at physical activities, dry skin and hair, and less tolerance for cold temperature were considered as Vata Prakriti. Individuals with moderately developed built, high frequency of appetite and thirst, good digestive power, perspiration tendency higher than normal, tolerance for cold weather, moderately mobile with moderate physical strength were identified as Pitta Prakriti. Individuals who had broad body frames with well developed body built, tendency to gain weight, low appetite and digestion, preferred to be less mobile, less forgetful and with good healing power and cool temperament, were selected as Kapha Prakriti individuals. A Study concluded that, every individual from three most constitution exhibit striking difference with respect to biochemical and hematological parameters and at genome wide expression levels. (Bhavana Parasher et al., 2008) Consequence of awareness of Prakriti: The Ayurvedic system of diagnosing Prakriti offers a unique approach in understanding and assessing one s health. It is comprehensive in scope, spanning both physical and mental aspect. It is not merely a diagnostic tool but also a guide to action for good health. It provides detailed instructions to adopt one s food and behavior to suit one s Prakriti. The psychosomatic constitution of a person is considered to determine the following:- (1) Bala (natural strength of body and mind) - The Vata Prakriti persons are having less strength than Pittaja and Kaphaja Prakriti persons. (Trikamji Yadavaji, 2005) (2) Susceptibility to different diseases The Kaphaja persons are more prone to Kaphaja Vikara like Agnimandhya, Pratishyaya etc. similarly Pitta and Vata Prakriti persons are more prone to Pittaja and Vataja Vikara respectively. (Trikamji Yadavaji, 2005) (3) Prakriti is also considered for deciding the line of management, eg. In Amaja Vyadhi

6 like Jvara, for Kaphaja person one can adopt complete Apatarpanachikitsa whereas in case of Vataja person that cannot be adopted completely. (Atridev Gupt, 1997). (4) Drug Doses Bheshaja Matra is decided according to Prakriti for example Vataja, Pittaja and Kaphaja persons, the Alpa, Madhya and Pravara Matra of Bheshaja are adopted respectively. (Trikamji Yadavaji, 2005) (5) Preventive measures On the basis of Prakriti person can adopt Dinacarya and Ritucarya as per need of Prakriti to keep Dosha in equilibrium state and to maintain health, for example Kapha Prakriti persons need more exercise, Laghu Ahara to keep their body fit and they should avoid Divaswapna, whereas Vataja Prakriti persons are advised to take nutritious and heavy food (guruahara), less exercise and can enjoy Divaswapna. In core, if one understand the dominant element of own constitution and attributes, they understand how to achieve balance in lives by avoiding what do not need and increasing that which are lacking. DISCUSSION Prakriti is one s own constitution and attitude. It is an expression of body functions, in the form of morphology, physiology, behavior of an individual. Two intermingling sets of Dosha, namely Prakrita or Arambhaka Dosha and Vaikrita or Ahara-Mala- Sambhavaja Dosha, steer this expression by virtue of their properties of Guna. Prakrita are responsible for seven types of Dosha Prakriti. Constitution is not a general survey observed on mass scale. It is individual specific and idiosyncratic. The clinical and therapeutic utility of knowledge of Prakriti has been described by Caraka, where the detailed schedules that are to be followed by different Dosaja Prakriti have been dealt separately (Trikamji Yadavaji, 2005). Sushruta has advised that the patient should be treated by physician according to Prakriti of person. Charaka Samhita is the only compendium, which describes Prakriti characters in accordance to every attribute of predominant Dosha. Pathological change in any property of Dosha is indicated by change in characteristics dented to that property. This makes any physician to plan his line of treatment in precise fashion. In Ayurveda, Prakriti is outcome of two factors. One of them is Prakrita Dosha. This is constant factor. This is individual specific arrangement of union of three sets of Panchamahabhuta namely paternal, maternal and that of a soul. Prakrita Dosha are the constant factor and is chief decisive directive of future Prakriti. Environmental factors are intra uterine and extra uterine. They influence a flexible factor, Vaikrita Dosha, therefore any flexibility in characteristics of Prakriti are due always and always to Vaikrita Dosha. Characteristics of an individual, which is output of combined effects of Prakrita Dosha and Vaikrita Dosha are titled as Prakriti. Charaka Samhita in Sharirasthana dictates all intra uterine factors and effect is already learnt of these factors on Prakriti. Extra uterine factors are dictated in Indriyasthana of Charaka Samhita as well as in Sutrasthana. They represent internal and external environmental effects on Prakriti. While enumerating factors and types of Prakriti, importance and application of them must be emphasized. Today when refined techniques have made it possible to reach micro world, need has arisen to notice and discuss details of fundamentals offered by science of Ayurveda. It must be agreed that Dosha Prakriti is constitution or Prakriti of an individual, expressed by conjoint output of Prakrita and Vaikrita Dosha. This constitution is fixed with flexibility and is flexible within fixity. Hence togetherness of Prakrita and Vaikrita Dosha, not only balance each other but balance health of individual.

7 CONCLUSION Charaka Samhita, as said earlier, describes Prakriti in Sutrasthana to indicate that it is important to consider Prakriti for meaning health with the help of appropriate diet and daily routine. This is explained in seventh chapter of this compendium, Na Vegannadharaniya. Tenfold examination of patient is done to assess vitiated Dosha, its degree of vitiation. With the help of original body constitution and responses of body, a physician can identify vitiated Dosha, its degree of vitiation and decide line of treatment. This is very important for diagnostic purpose. It is strongly mentioned that once formed Prakriti is also influenced though not changed due to environmental factors. Change is so impossible that any real drastic change in original characters should be taken seriously by Ayurvedic physician. REFERENCES Trikamji Yadavaji (2005), Charaka Samhita, Sanskrit Commentary Ayurveda-Dipika by Chakrapanidutta Edited by Vaidya Yadavaji Trikamji Acharya, Reprint, Chaukhamba Surabharti Prakshan, Varanasi; pg. 52, 277, 276, 277, 308, 328, 354. Shastri Ambikadutta (2003), Sushruta Samhita, Hindi Commentary Ayurvedatatva- Sandeepika by Ambikadutt Shastri 4th edition, Chowkhamba Sanskrit Sansthan, Varanasi; pg. 353, 358, 360, 361, 362, 363. Sharma Shivprasad (2008), AstangaSamgraha, with the Sanskrit Commentaries, Sashilekha of Indu, Edited by Dr.Shivprasad Sharma, 4th edition, Chaukhambha Sanskrit Series Office, Varanasi; pg. 345, 344. Tripathi Brahmanand (2010), Sharangdhar Samhita, Amatel with Dipika hindi commentary by Brahmanand tripathi, 2 nd edition, Chaukhamba Surbharti Prakashan, Varanasi; pg.134, 135. Atridev Gupt (1997), Ashtang Hriday with Vidyotini hindi commentary, twelth edition, 4th edition Chaukhamba Sanskrit Bhawan, Varanasi; pg. 546, 548. Girijadayalu Suklah (1999), Bhela Samhita, Chaukhambha Bharati Academy, Reprinted, Varanasi; pg.267, 268. Ramavalamba Shastri (1985), Harita Samhita with Asha Hindi commentary; First edition, Prachya Prakashan, Varanasi; pg. 98. Hemaraja Sarma (1998), Kasayapa Samhita by Vrddha Jivaka, revised by Vatsya; 6th Edition, Chaukhambha Sanskrit Sansthan, Varanasi; pg Bhadanta Nagarjuna (1976), Rasa Vaisesika Sutram, Edited by N. E. Muttuswamy; 5th edition Kerala State Government; pg Laksmipati Sastri (1999), Yogaratnakara; Seventh edition, Chaukhambha Sanskrit Sansthan, Varanasi; pg. 235.

8 Singh and Dubey (1967), Journal of Research in Indian Medicine, page. 7. K. N. Udupa, R. H. Singh, G.P. Dube.(1975), Indian Journal of Medicinal Research, 63(7); pages Sheldon. (1940), The varieties of human physique, Ancient Science of Life, Vol No. XIV Nos. 1 & 2, July-October 1994, Pages Bhavana Parasher, S. Negi, S. Agraval. (2008), Whole genome expression and biochemical correlates of extreme constitutional types defined in Ayurveda, Journal of Translational Medicine, 6:48. Source of Support: Nil Conflict of Interest: None Declared