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2 REVIEW ARTICLE Scientific Journal Impact Factor (2015) by InnoSpace Sci. Res., Morocco PRAKRITI A COMPREHENSIVE REVIEW OF AYURVEDIC CONCEPT OF HUMAN CONSTITUTION AND ITS IMPORTANCE Sandeep V. Binorkar 1*, Anand B. Kulkarni 2 1. Assistant Professor, Dept. of Agadatantra & Vyavahar Ayurveda, Government Ayurveda College, Vazirabad, Nanded, Contact Number , dr.sandeepb@gmail.com 2. Professor & Head, Dept. of Agadatantra & Vyavahar Ayurveda, BSDT s Ayurveda College, Wagholi, Pune, Contact Number , - drabk70@gmail.com Article Received on - 25 th July 2016 Article Revised on - 15 th Sept 2016 Article Accepted on - 25 th Sept 2016 All articles published in IJAAM are peer-reviewed and can be downloaded, printed and distributed freely for non commercial purpose (see copyright notice below). (Full Text Page IJAAM This is an Open Access article distributed under the terms of the Creative Commons Attribution License ( which permits unrestricted non commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.

3 REVIEW ARTICLE PRAKRITI A COMPREHENSIVE REVIEW OF AYURVEDIC CONCEPT OF HUMAN CONSTITUTION AND ITS IMPORTANCE *Corresponding Author Sandeep V. Binorkar Assistant Professor, Dept. of Agadatantra, Vyavahar Ayurveda, Government Ayurveda College, Vazirabad, Nanded, Contact No , dr.sandeepb@gmail.com QR Code IJAAM ABSTRACT: Concept of Prakriti is a unique and precious legacy of Ayurveda. It deals with the distinctive permutation and combination of physical, physiological and psychological characters of an individual. The current advances in the fields of genomics and Ayurveda have encouraged researchers to explore the relationship between Prakriti and other biological parameters. Prakriti plays very important role in health, emotions, disease and every aspect of life. Knowledge of Prakruti of an individual helps to understand ones likings, disease susceptibility, prognosis, selection of medicine and even diet etc. It also helps to maintain the health throughout the life span, by proper measures. Present Article focuses on the details of various aspects of Prakriti, its formation, factors responsible, types and its clinical utility. Key Words: Prakriti, Ayurveda, Human Constitution, Tridosha INTRODUCTION Every science has its own source of origin, philosophy and principles. Ayurveda is the science of practical & philosophical base. There are numerous fundamental principles, over which the whole science of Ayurveda stands. Ayurveda believes that creation of universe is derived from the Prakriti or Avyakta. It reveals that Prakriti is a principal factor for the origin of the universe. Prakriti means individual human constitution which is decided in the womb of the mother and is formed by the peculiarity of three Doshas viz. Vata, Pitta & Kapha. Each Dosha is having specific effect on anatomical, physiological and mental activities of an individual. And such effects of qualities of Doshas may vary from person to person. The Dosha which is having more qualities is supposed to be predominant in that particular individual. Prakriti plays very important role in health, emotions, disease and every aspect of life. According to Ayurveda every individual is unique. Not only each individual has different size and shape, it s physiological and even psychological characters are different. To understand the concept of Prakriti, it s essential to learn the historical background of the context. We can found various aspects of Prakriti in classics as under. Pre-vedik Kala (6000 BC): There is no any evidence available to trace out any fact that could suggest the knowledge and concept of the Prakriti in Pre-vedic kala. Vedik Kala ( BC): [1] - There is no clear point of reference in Rigveda and Yajurveda but more specifically it has been mentioned in Atharva veda with the word Viraj & Virat which indicates Prakriti. Ekpadi, Dwipadi, Chatuspadi, Ashtapadi and Navapadi are also the terms used for Prakriti. Rigveda quotes that Prakriti has unburned quality, influenced by Satwa, Raja & Tamo guna. Atharvaveda directs about the possible ways to preserve the will power of human Prakriti, which are 1. Adhidaivika 2. Adhibhautika & 3. Adhyatmika. Similar explanations are available in Taittariya and Shwerasarvopanishada. Puraana Kala:- Agni Purana Vata, Pitta and Kapha Deha Prakriti is described in two different chapters. At the same time Satvika, Rajasika and Manasika Prakritirs are also mentioned in Agni Purana. [2] Brahma Vaivarta Purana Prakriti Khanda describes human Prakrities and at the same times its philosophical aspects. During the creation of Universe, Five types of Prakrities are mentioned, which are Durga, Radha, Lakshmi, Saraswati & Savitri. Pra indicates Prakrashta & Kriti indicates universe. And the Goddess of universe is known as Prakiti. Pr indicates Satwa, Kr indicates Raja where Page177

4 as ti indicates Tama guna. Also Pra indicates first and Kriti indicates universe. It means that Prakriti is the Goddess which was present in the beginning of the universe. [3] Bhagwat Purana Similar references as in Brahma Vaivarta Purana are available in Bhagwat Purana also. [4] Brihadnaradiya Purana 3 rd chapter explains Vidya as Brahmi, Avidya as Matra and Prakriti as para which is cause of universe. [5] Other References regarding Prakriti are available in Shiv Purana, Bhavishya purana, Vamana Purana, Vayu Purana etc. [6,7] Apart from these, scattered references are also available in Vishnu Purana, Mastya Purana, Skandha Purana, Linga Purana, Padma Purana, Garuda Purana, Markandeya Purana and Varaha Purana etc. Upanishad Kala Chandogya Upanishad: [8] Shankaracharya have described about three Prakrities which are influenced by Triguna and Sukshmabhutas of Prithvi, Apa and Teja ultimately responsible for the formation of three Varnas as follows 1. Lohita Varna - Agni 2. Shukla Varna - Jala 3. Krishna Varna - Anna Kathopanishad: [9] Deha Prakriti is described in detail. Plenty of description is available in this regard. Shrimad Bhagvad Gita: [10] Chapter 7 explains eight folds of Prakriti as Bhumi, Apa, Teja, Vayu, Kha, Mana, Buddhi and Ahamkara, the principle of self consciousness by which this universe is sustained. Samhita Kala (1500 BC 4 th AD):- Elaborative description of Prakriti with its clinical importance is provided in various Samhitas of Ayurveda as follows Charaka Samhita [11,12] In 9 th chapter states that any disturbance in the equilibrium of Doshas and Dhatus is known as Vikara and its equilibrium is Prakriti. Charakacharya has also given the importance of Prakriti in the prognosis of the disease in 10 th chapter of Sutra Sthana. In the first chapter of Sharira Sthana, Prakriti is mentioned as the basis of philosophical as well as Deha Prakriti which explains the nature of the human. Vimanasthana 8 th Chapter depicts about the Prakriti Pariksha under Dashavidha Pariksha. Acharya has also directed for the selection of Ahara according to ones Prakrit. 1 st Chapter of Indriya Sthana also highlights about various factors influencing Prakriti. Also 4 th chapter of Sharira Sthana explains about the Nitya and Anitya factors of Prakriti related to Garbha. In the same context Acharya have mentioned sixteen types of Manasa Prakriti apart from seven Deha Prakriti of an individual. Kashyapa Samhita [13] - Explains about Prakriti in Lehadhyaya of Sutrasthana where the development of human Prakriti is narrated. Description is also found related to the characteristics in Shishyopakramaniyadhyaya and Sharira Sthana. Sushruta Samhita [14] - In Sahrira Sthana explains about the philosophical based importance of the Prakriti. Causes behind the formation of universe are explained in 1 st chapter where Swabhava has been given prime importance which signifies Prakriti. Acharya have also classified Prakriti in seven types and elaborated the features of each Prakriti. Harita Samhita [15] - Prathama sthana states about the Vatadi Prakriti and its importance in treatment. Madhya Prakriti has been adjudged as superior with good strength and stature. Several features are included by Harita while describing individual Prakriti, which are not highlighted by other sages. Bhela Samhita [16] - 4 th chapter of Vimana Sthana have illustrated the details about the Prakriti in similar fashion as explained by Acharya Charaka. Deha Prakriti (Psychosomatic Constitution) Ayurveda differs from other medical sciences by virtue of its unique concepts, sovereign ways of diagnosis and management. The prime aim of Ayurveda is twofold, i.e., maintaining health of the healthy individual and curing the diseases of diseased person. Determination of child s Prakriti in newborn stage helps to differentiate the baby from other children by knowing peculiar characters. It also helps to maintain the health throughout the life span, by proper measures. Hence, Charaka considered Prakriti examination, as the first point is his ten points of investigations regarding patients. During the time of fertilization, i.e. the union of Shukra and Shonita in the Garbhasaya, the minute Atma enters the fertilized ovum; from this the Shareera forms composing of 24 Tatvas. With Page178

5 gradual evolution at Ashta Prakriti (Avyakta, Mahan, Ahankara, Panchatanmatras) and Shodasa Vikaras (Panchajnanendriyas, Panchakarmendriyas, Manas, Panchamahabhutas), this embryonic man lying in the Garbhasaya is considered as Garbha. In short, combination of Panchamahabhutas and Atma is termed as Purusha or Shareera. The nature of this Panchabhautik Shareera is known as Deha- Prakriti or Dosha-prakriti. Derivation Etimological derivation of word Ñß öîòãð is Ñß + ö îãðáòü ò Ãðµðþ Its literal meaning in feminine gender is Ñß îüð òãð i.e. Ñß îæð Âð + îüð òãð superior doer. Ñß öîòãð - çëðó, Ñß îüð òãð, Ñß + ö îãðáòü ò Ãðµðþ ØððãððÇðø ò ÃðÐðþ ãðð Meanings: Svabhava i.e. Natural condition or form [17] Natural disposition, Temper, - Temperament, Nature, Constitution [18] Genital organs of male or female King's ministers, the body of Ministers counselors, ministry, Citizens, Subjects of the King Cause for the production of body and senses Temperament of the humours etc. Definition Ñß îæð áâð îãðáôããðùðþ öîòãðããðùðþ ÚðçÚð çðð Ñß öîòãð: That which is vital in the production and development of structural entities i.e. Sharira and functional entities i.e. Manas Prakriti is Conducive state of the Doshas, which is materialized at the time of formation of Garbha due to self-excitatory causes and which runs from birth to death. [19] The Doshas that are evoked during the union of Shukra and Shonita lead to the formation of Prakriti. Prakriti is also defined as the cluster of typescript inherited before birth, right at the time of conjunction of Shukra and Shonita but non-afflicter just as a poisonous creature born out of poison. [20,21] Similarly it is also explained that Prakriti is formed from 3 letters via. Pra, Kr and Ti. The letter Pra stands for the Prakrishta Guna i.e., Superior quality, also known as Satva. Kr for the moderate one the Rajas and Ti represents Tamas. Pra also suggests the superior or best and Kriti stands for the creation. So the best of creation or the superior creation is Prakriti. Formation of Prakriti For fertilization and growth of the foetus, there are four invariable factors like Shuddha Shukra and Shonita, Gharbhashaya to provide site for their lodgment, the Ahara Rasa and also Rutukala when the intercourse should take place. Among these, Bija is the main factor. Sperm and ovum carry with them the Prakriti of both parents. If both father and mother are Vatika Prakriti, the progeny inherit a dominance of Vatika Prakriti and likewise. Prakriti of the child to be born is formed by the state of Doshas in the Shukra and Shonita of the parents at the time of fertilization or fecundation. If the Doshas are in equilibrium during fertilization it is excellent (Uttama). If one or two Doshas (Ekdoshaja or Samsarga) are dominant it leads to Vishama Prakriti. Samsarga Prakriti is considered as Madhyama while Ekadoshaja Prakriti is considered as Heena. Factors Responsible For Formation of Prakriti Prakriti of an individual takes shape in the mother s womb at the time of conception, due to the dominance of Doshas in Shukra, and Shonita. [22] According to Shodashabhuta Siddhanta in Shukra and Shonita, Rasa, Atma these four factors compose the Garbha. The Shukra and Shonita are derived from father and mother respectively. Hence these are named as paternal and maternal factors. The Rasa supplied by the mother fruits nutrition. Atma along with Manas and Buddhi enters in the uterus depending on the deeds of his or her previous life. The above-mentioned four factors come from different sources and get congregated to produce Garbha. These factors are composed of Mahabhutas, among them Akasha is Vibhu. So while transmigrating except Akasha, the other four Bhuthas take part. Thus totally sixteen factors come from different sources for the formation of embryo. Satmyaja and Satvaja factors also contribute to the constitution of different organs of the body. Prakriti which is formed by the combination of parental and individual factors is genetic in origin and termed as Garbhakalina Prakriti. The Prakriti imbibed in an embryo is subjected to various environmental factors, which may also influence and make an alteration to form Jatakalina Prakriti. While describing the Prakriti, Charaka has enumerated 4 factors responsible for its formation viz. 1. Shukrashonita Prakriti 2. Kalagarbhashaya Prakriti 3. Maturahara-Vihara Prakriti 4. Mahabhutavikara Prakriti Each of these has their own due effect not only on the shape or structure of the human body but also on the human behaviour. All these factors can be grouped under three headings. a) Parental factors Page179

6 b) Individual factors c) Environmental factors Ahankara, Prayatna etc. are the qualities derived from the Atma. a) Parental Factors: - Shukrashonita Prakriti mentioned by Charaka is nothing but the parental, factors, which format the Prakriti. Even though Shukra and Shonita both are considered as Panchabhautika, mainly Shukra is Saumya and Shonita is Agneya. Both in their pure form are responsible for the production of foetus. Tridoshas are biological entities of Mahabhutas, which are the derivatives of Trigunas. Hence both Shukra and Shonita contain Tridoshas as well as Trigunas, which are inherited from parents. Status of Shukra and Shonita depends on the status of the parents. If there is any defect in Bija (Sperm and Ovum), Bijabhaga (Chromosomes) and Bija Bhagavayava (Genes), it leads to congenital defects in progeny. i. Matrija Factors:- Charaka has mentioned that there is no formation of Garbha without mother. Soft organs of the foetus like Twak, Rakta, Mamsa, Meda, Nabhi, Hrdaya, Kloma, Yakrit, Pliha, Vrikka, Vasti, Purishadhara, Amashaya, Pakvashaya, Uttaraguda, Adharaguda, Ksudrantra, Sthulantra, Vapavahana etc. are derived from the mother. ii. Pitrija Factors:- Similar importance is given to father also in the formation of foetus. Stable and hard organs of the foetus like Kesa, Smashru, Nakha, Loma, Danta, Asthi, Sira, Snayu, Dhamani, Shukra etc. are derived from the father. b) Individual factors:- The Prakriti which is formed by the action of sixteen factors is known as Mahabhuta Vikara Prakriti. Parental factors are derived from Mahabhutas. The embryo becomes active by the action of individual factors right from the entrance of Atma. These factors also play role in modification of Prakriti and are dependent on the inclinations and disinclinations of the Atma. This is known as Pratyatmaniyata Prakriti. i. Atmaja Factors:- Atmaja factors also responsible for the formation of foetus just like parental factors. Birth as specific species of animal, Ayu, Atmajnana, Manas, Indriyani, Prana, Apana, Prerana, Dharana Akrti, Svaravarnavisesa, Sukha, Dukha, Ichcha, Dwesha, Chetana, Dhrti, Buddhi, Smrti, ii. Satwaja Factors:- Atma enters from one body to other along with Manas due to its action in previous life. The qualities derived from Satwa in the foetus are Bhakti, Shila, Shaucha, Dwesha, Smriti, Moha, Tyaga, Matsarya, Shourya, Bhaya, Krodha, Tandra, Utsaha, Taiksnya, Mardava, Gambhirya, Anavasthitatva etc. c) Environmental factors: - Environment plays a greater role in the modification of Prakriti. The Kalagrabhasaya Prakriti and Maturahara Vihara Prakriti mentioned by Charaka can be considered as environmental factors which influences in the alteration of genetic Prakriti. Kalagarbhashaya Prakriti is defined by the commentator Gangadhara as the Prakriti of Garbhashaya during the periods like Kaishora, Youvana, Tarunya and Praudha of the mother. d) Rasaja Factors:- Foetus also derives its qualities from the diet through Rasa. Proper growth of the body, Prananubandha, Tripti, Pushti, Utsaha etc. depend on the quality and quantity of Rasa in the foetus. e) Satmyaja Factors:- By the intake of unwholesome diet the male and female become infertile. Hence Satmya also play role in formation of the foetus. Arogya, Analasya, Alolupatwa, Indriya prasada, Swara, Varna, Shuddhabija, Sampurnata etc. are the Satmyaja factors influencing the foetus. Factors Influencing Prakriti Acharya Charaka mentioned 6 factors, which influence Prakriti. Among them 3 are considered as Sthayibhava or Asanchari Bhavas, the influence of which exists throughout life. They are Jatiprasakta, Kulaprasakta and Pratyatmamiyata. Other three factors are considered as Asthayibhavas or Sanchari Bhavas, the influence of which is variable. They are Deshanupatini, Vayonupatini, Kalanupatini. Here the word "Prasakta" indicates permanence and the word "Anupatini" indicates variable factor. The letter "µð" used in between these factors indicates their superimposition as they are inseparable or their influence cannot be analyzed separately. The brief description of these factors is as follows: 1. Jati Prasakta: - Race is as used in classificatory sense, a group of people characterized by possession of certain inherited physical features. Eg. Mangolian, Europian etc. Caste plays an important role in moulding the Page180

7 personality of an individual. It is observed that persons belonging to a certain community are usually hygienic and engaged more in devotional activities. Persons belonging to a certain community are more business minded and show interest in trades and related activities. 2. Kula Prasakta: - The character and conduct of a family always reflects upon the temperament of the offspring. Ayurveda count both Jatiprasakta and Kulaprasakta under hereditary factors. Hence both of them are also responsible for the individual variations among the persons. But practically it is difficult to assess, how far these factor really influence. Because even in spite of being born in a high caste and good family if the surroundings are not conducive for proper development, influence of these factors will nullify. 3. Partyatmaniyata: - (Characteristic features of specific individuals) Each individual has some unique character, which is different from others. Though two individuals are of same Jati, Kula, Desha, Vaya etc still they may not be of same characters, similarly even if their Sara, Samhanana, Pramana, Satmya etc. may be similar still they may be of altogether different personality. This variation which is characteristic of each individual is known as " Pratyatma Niyata which holds well in case of twins. 4. Deshanupatini: - Desha plays a determined role in the composition of Prakriti. In Ayurveda a great stress has been made on the Desha factor in the context of Prakriti, Vyadhi and growth of Dravyas. So the examination and influence of Desha is essential to understand the nature of the person. Influence of Desha on Sharira as well as Satwa is highlighted by Acharya Charaka & Sushruta. 5. Kalanupatini:- Acharyas have laid great stress on time factor in many contexts, for example in occurrence of diseases and their treatment, seasonal regimen, dietic regulations and its metaphysical existence. Besides the above references of Kala, we find that it has been equally linked with the development of the foetus and the nature of the individual. The Kala yoga factor has been observed as one of those known as Sharira Vriddhikarabhava and Bala Vriddhikarabhavas, like youth is the proper time for growth of the individual in a country where people are naturally strong, birth of a person at a time or season when persons obviously increase strength, encouraging temperament of time, excellent qualities of sperm and Ashaya of parents etc. It means that proper development and strength of' Body and Mind is according to the seasons and the age. 6. Vayonupatini: - Age factor also influences the makeup of the individual. Age is defined in Ayurveda as that state of Sharira, which specially depends upon Kala Pramana (passage of time). Lifespan is broadly divided into 3 stages viz. 1) Bala 2) Madhya & 3) Jirna. Charaka says person should be examined with reference to his age, which represents the state of his body depending upon the length of the time that has passed. Classification of Prakriti in General All Acharyas in their respective texts classified individuals according to their Prakriti or Svabhava. Table 1: Types of Individual Prakriti Garbha Shareera Pancabhautika Prakriti Prakriti Manasika Prakriti Jatashareera Prakriti Vatala Parthiva Satvika Jatiprasakta Pittala Apya Rajasika Kulaprasakta Sleshmala Agneya Tamasika Desanupatini Vatapittala Vayaviya Satvaraja Kalanupatini Pittaslesmala Nabhasa Raja Tama Vayonupatini Slesma Vatala Satva Tama Balanupatini Samadosa Samaguna Pratyatmaniyata Page181 In Anthropology according to Varna of the body individuals are classified into three varieties- [23] 1. Whitish Caucasian 2. Yellowish Mongolian 3. Blackish- Negroid Geographically, individuals are classified into 5 groups 1. Asian 2. Europian 3. African

8 4. American 5. Australian In Manusmruti [24] and Bhagawat Geeta, based on qualities, profession and caste human beings are divided into 4 categories: 1. Brahmana 2. Kshatriya 3. Vaishya 4. Shudra In Kama Sutra [25] and Samudrika Shastra, males and females are classified into 4 each according to their constitution, temperament and behavior. Males (a) Shasa (b) Vrusha (c) Ashwa (d) Mruga Females (a) Padmini (b) Chitrini (c) Shankhini (d) Hastini Koka Shastra [26] divides males and females into 3 separate varieties: Males a) Shasa b) Vrusha c) Ashwa psychosomatic disturbance in the static or dynamic form of the human body as well as to determine the prognosis of the elements, e.g. if Vatala person suffer from Vataja disease it is difficult to treat. If he suffers from Pitta or Kaphaja diseases it is easy to treat. For investigation of the various causes of the disorders, a very close study of Prakriti is necessary. If Prakriti is investigated and fixed up, it is easy to follow - up the case to know and verify where there exists any relation in environmental factors and food which upset the Doshas in a particular individual. Prakriti also has its impact on Agni system and Kostha of an individual e.g. Agni and Kostha of Kaphaja persons are Manda and Madhyama respectively. UTILITY OF PRAKRITI In Hetu Skandha: Susceptibility: If Vata Prakriti people consume Vatakara Ahara - Vihara, they are more prone to Vatavyadhi, than others. Same thing holds good for Rajasika - Tamasika Prakriti. Severity: Slight amount of Vatakara Nidanas are sufficient to produce severe disease. In Rajasika and Tamasika Prakriti also same thing happens. Hence, the assessment of Prakriti helps to assess the range of variation in Nidana. Female a) Mrugi b) Vadava c) Hastini Depending on the similar characters of respective Grahas, individuals are classified into 5 types: 1. Deva 2. Gandharva 3. Yaksha 4. Pisacha 5. Rakshasa IMPORTANCE OF PRAKRITI Even a well-versed physician, in the knowledge of disease and treatment, will not be able to treat the disease properly if he does not try to enter into the Prakriti of the patient by virtue of the light of his knowledge. The study of Prakriti and other factors related to it is of utmost importance for one who wants to be an Ayurveda physician. Study of individuals, whether healthy or diseased, according to Prakriti is specially conducted in order to determine the impact of causative factors responsible for the In Linga Skandha: Severity: In Kapha Prakriti people, if Kaphaja Vyadhis occur, the severity of symptoms will be more than Vata Pittaja Prakriti people suffering from Kaphaja Vyadhis. Prognosis: In Ayurveda, the prognosis of the disease completely depends on Prakriti. Kaphaja Vyadhis in Kapha Prakriti people are difficult to treat. Similarly it s difficult to treat Rajasika & Tamasika Prakriti people suffering from Manasa Vikaras. In Chikitsa Skandha: Bioavailability: Vatakara drugs act quickly in Vata Prakriti people as the bioavailability is high and same thing holds good in Manasa Prakriti too. Dosage: Fixation of dosage completely depends on Prakriti. Pitta Prakriti people suffering from Pittaja Vikaras, requires the medicines in higher dose as the severity is more. In Mental disorders of Rajasika Prakriti People, higher dose medication is required. Anupana - It should be fixed according to Prakriti. In Vata Prakriti people - Taila, in Pitta Prakriti people Ghrita and in Kapha Prakriti Page182

9 people Madhu are considered as good Anupanas as they help to potentiate the bioavailability of drug in those particular constitutions. Pathyapathya - Pathyapathya should be planned according to Prakriti. Formulation of' Medicines- If Pitta Prakriti people are suffering from Pittaja Vikaras; the medicines given in the form of Ghee will be absorbed quickly. Tamasika Prakriti people should be treated with ghee as it increases Satvaguna and is absorbed quickly in them. DISCUSSION Ayurveda considers individual as a whole, rather than just the disease. Prakriti is one of its eternal principles of Ayurveda [27] which play an important role in the assortment and organization of every aspect for which a person is going to interrelate from conception till death which includes lifestyle, diet planning, etc. Prakriti stands for nature of the body in terms of Dosha and is determined at the time of conception according to the preponderance of Dosha. It remains unchanged for the whole life and is responsible for the physical and mental characteristics of an individual. Every individual exhibits biological distinctions in terms of structure, function, behaviour and individual response to internal and external environmental stimuli. [28,29,30] Charaka has given least description on the physical characteristics of an individual like hair, forehead, skin, eyes, eye lashes, nails etc while explaining Prakriti; whereas, Vagbhata has highlighted more in this regard. Prakriti is consequential factor of maternal and paternal contribution along with other external aspects like food and habits of a pregnant woman and even internal environment to which the foetus is exposed in the uterus. The knowledge of Prakriti facilitates to appreciate the typical constitution of an individual to know the physical compatibility and susceptibility towards some diseases. Several Acharyas have enclosed physical, physiological and mental pattern of an individual, stalwartly indicating the role of Mind in an individual's health. Several MD and PhD dissertations have been submitted so far in different institutes all over India. Most of these researches are focusing on the concept of Prakriti, its formation and development and some are related to Manas Prakriti and human psychology. Few works are exploring the clinical application of the Prakriti and genomics. The scope of the applied aspect of the Prakriti is further deep and it should be learned more thoroughly. Unlike other sciences dealing with human beings, Ayurveda follows a psychosomatic approach to the entire problem of health and disease. The Dosha Prakriti mentioned in Ayurveda incorporates both the features of body and mind, thus represents the total psychosomatic constitution of man. Besides Deha Prakriti, Ayurveda also presents a variety of psychic dispositions based on Manasa Prakriti. One of the characteristic features of Ayurveda is that it treats the individual as complete rather than only the disease he is suffering from. Treatment is fine tuned to the requirement of the person taking into consideration the individual constitution, susceptibility to diseases, mental makeup and lifestyle etc. This has been developed to a very high degree of refinement in Ayurveda with its powerful concept of Prakriti meaningconstitution at a physical and mental level. Modern medical literature as well as Unani & Tibba has also recognized the importance of study of constitution. No two individuals are alike in the world. One differs from other by his physical, physiological as well as psychic characters. The response to treatment varies from man to man and is called idiosyncrasy. The difference in nature and constitution in each and every individual may be the cause of this variability. According to the philosophy of Ayurveda, everything in the universe is made up of five elements, which are called as Pachamahabhutas. The entire treatment is based on elements. Different substances are produced by the combination of these in different proportions. Individual body is also made up of these five Mahabhutas, which remain in the form of Paramanus and bear their own characters. Permutation of these Mahabhutas in different proportions gives rise to three biological units of the body - Vata, Pitta and Kapha. These take active part in physiology. By the dominance of Vayu and Akasha Bhutas -Vata, by the dominance of Agni Bhuta - Pitta and by the dominance of Jala and Prthvi Bhutas - Kapha, in this way Tridoshas are evolved. The whole physiology, pathology and treatment depend upon Tridoshas. The functions of Doshas are described in all the classics of Ayurveda. The Doshas are mainly responsible for the formation of human constitution. According to the Doshas, the Prakriti of the man is labelled as Vatika, Paittika or Kaphaja & bears peculiar characters due to the predominance of particular Doshas in the body. This Prakriti has been elaborately described in Ayurveda along with the full explanation, its formation, types, examination, and importance in the field of social and preventive medicine, pathology, etiology and therapeutics. Page183

10 Modern physiology do believes that all the human beings are made up of same organic and inorganic compounds and the body phenomena are governed by the same rules and regulations. The single cell structure undergoes divisions to form innumerable cells in the body. Still there is some dissimilarity, quantitatively as well as qualitatively in shape and size of the body, immunity, susceptibility, learning, memory, temper, power, strength etc. This difference leads to a separate personality in human race, which is inherited from the parents. Similarly, the principles of Prakriti in Ayurveda are also based on heredity and genetics. CONCLUSION Prakriti, the constitutional configuration presents an insight into the deeper functioning of an individual. It is possible to understand the kinds of foods, fruits, herbal medicines, emotions, thoughts, climates, activities & medicines which are suitable for the individual with particular Prakriti. Even though there are certain incongruities in the description of various Prakriti in classical texts, but overall concept of Prakriti can be considered as genetically determined identity, sorting the individual into subgroups based on phenotypic characters, looks, temperament and inclinations. REFERENCES 1. W.D. Whitney, Atharva Ved Samhita, English Translation, Edited & revised by K.L. Joshi, Indica Books, Varanasi, M.N. Dutt, Agni Puran, English Translation, Edited by K.L. Joshi, Parimal Publication, Delhi Shnti Lal Nagar, Brahma Vaivarta Purana English Translation, Edited by Acharya Ramesh Chaturvedi, Parimal Publication, Delhi C.L. Goswami, Shrimad Bhagwat Maha Purana, English Translation, Gita Press, Gorakhpur, Dr. G. V. Tagare, Naradiya Purana, Motilal Banarasidas Publisher, Delhi, Shanti Lal Nagar Shiv Maha Pura, English Translation, Parimal Publications, Delhi M.N. Khandelwal, Varaha Puran, Hindi Commentary, Motilal Banarasidas Publisher, Delhi, Swami Gambhirananda, Chandogya Upanishad, English Translation, Advaita Ashrama Kolkata, Baijnath Pandey, Kathopanisha, Hindi commentary, Vedic Books Sales, Acharya Shiv Prasad Dwivedi, Shrimad Bhagvad Gita, Chaukhamba Surbharti Publication, Varanasi, 2014 CITE THIS ARTICLE AS 11. Vaidya Jadavaji Trikamji Acharya, Charaka Samhita, Chakrapani Sanskrit Commentary, Chaukhamba Prakashan, Reprint Brahmanand Tripathi, Charaka Samhita, Charaka Chandrika Hindi Commentary, Reprint, Chaukhamba Surbharati Prakashan, Varanasi, P.V. Tiwari, Kashyapa Samhita, English Translation and commentary, Chaukhamba Vivswabharati Publication, Varanasi, Acharya P.V. Sharma, Sushruta Samhita, Dalhana Sanskrit Commentary, 8th edition, Chaukhamba Orientalia Publications, Varanasi, Gyanendra Pandey, Harita Samhita, English Commentary, Chowkhamba Sanskrit Series Office, Varanasi, Srinivasa Rao, Bhela Samhita, English Commentary, Chaukhamba Krishnadas Academy, Varanasi, D P. Chaturvedi, Shabdartha Kaustubh, Sanskrit Hindi dictionary, Lala Ramnarayan Lal Publisher, Allahabad, N.G. Sardesai, D.G. Padhye, Amarkosh, A Sanskrit Dictionary, Chaukhamba Sanskrit Pratishthan, Varanasi, Narasimha Rasa Vaisheshika Sutra of Nagarjuna Trivandrum, Edited with an Introduction by Shankara Menon, Government Press; K.R. Srikamthamurthy, Ashtanga Hridayam, English translation, Chaukhamba Krishnadas Academy, Varanasi, Anna Moreshwar Kunte, Krishna Ramachandra Shastri Narve, Ashtanga Hryadaya, Sanskrit Commentary, 6th Ed, Varanasi, Chowkhamba Surabharathi Prakashana, Shivaprasad Sharma, Ashtanga Samgraha, Shashilekha Sanskrit Commentary, 1st Edition, Chaukhamba Sanskrit Series, Varanasi, B.V.Subrahmanyam, Parikh Textbook of Medical Jurisprudence Forensic Medicine and Toxicology : For Classrooms and Courtrooms, 7th Edition, CBS Publishers & Distributors, S. C. Banerji, J. L. Shastri Manusmriti Sanskri English commentary, Motilal Banarsidass Publication, Brij Raj Kishore, Kamasutra of Vatsyayana, Diamond Pocket Books (P) Ltd., Kokkoka, Alex Comfort, Charles Fowkes, The Illustrated Koka Shastra: Medieval Indian Writings on Love Based on the Kama Sutra, Simon & Schuster Editions, Dwivedi LD. Ayurveda ke mula siddhanta evam unaki upadeyata part 1. Edition 2nd, Chaukhamba Varanasi: Krishnadas Academy; p Kashinath Shastri and Dr. Gorakhanath Chaturvedi, Agnivesha, Charak Samhita. Sutrasthana. Vol. 7. Varanasi: Chaukhamba Bharti Academy; Vidyotini Hindi Commentry by Pt., Edition; 22nd, 1998, p Kaviraj Dr. Ambikadutt Shastri, Sushruta, Sushruta Samhita. Sharirsthana. Vol. 4. Varanasi: Chaukhamba Sanskrit Samsthana; Ayurvedatatvasandipika Hindi Commentry; Edition 17th,2001.p Pt. Kashinath Shastri, Vagbhat, Ashtang Hridya. Vidvanamanoranjini Hindi Commentry, Sutrasthan. Vol. 1. Varanasi: Krishnadas Academy; Edition 7th, p Binorkar S.V., Kulkarni A. B., Prakriti A Comprehensive Review of Ayurvedic Concept of Human Constitution and its Importance, Int. J. Source of Support Nil Conflict of Interest None Declared Page184

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