Item Code: NAC830
by Dr. Shreevathsa & Prof. Rambabu DwivediPaperback (Edition: 2011)
Size: 8.5 Inch X 5.5 Inch
Weight of the Book: 179 gms
Price: $15.00 Shipping Free
‘Manasa Prakriti’ a unique concept of Ayurveda plays a pivotal role in understanding the individual. Measures to maintain health and methods to manage diseases should be advised after the evaluation of ‘Manasa Prakriti’. More emphasis is given for shareerika prakriti’ in day to day practice, but the subtle and important ‘Manasa Prakriti’ is concealed till today. In the present work Concept of Manas with all its perspectives and Concept of Prakriti in general are narrated. Differences between shareerika, manasa and bhoutika prakritis are emphasized. Factors responsible for the formation of ‘Manasa Prakriti’, factors influencing ‘Manasa Prakriti’, different components of’Manasa Prakriti’ are narrated in detail. Role of prakriti in three skandas i.e. Hetu skanda, Linga skanda and Aushada skanda are narrated. ‘Concept of Personality’ which is narrated in the contemporary science simulates with the concept of ‘Manasa Prakriti’. Here a humble effort has been made to explain the concept of personality in brief and to explore the unique concept of ‘Manasa Prakriti’ with the support of all relevant references. Hope the scholarly personalities of Ayurveda will accept it.
Dr. Shreevathsa, basically from Shimoga district, Karnataka state, is working in the department of Ayurveda Siddhanta-’-PG Studies, Govt. Ayurvedic Medical College, Mysore. He completed his HAMS from Govt. Ayurvedic Medical College, Mysore in 1996 with I completed his M.D. (Aw.) from l.PG.T. & R.A., Gujarat Ayurved University, Jamnagar in 2000, He is double Gold Medalist and ‘Rotary Pandit Ayurvedic Educational Awardees’. He completed RG. Diploma in Yoga and Vidwat (P) level in Karnatic music. He is practicing Yoga Chikitsa, Naada Chikitsa and Ayurveda Chikitsa. He participated - s National and Internatior seminars as or on. He published a book on Yoga named ‘Yoga Sadhana’.
Ayurveda, so called an eternal science, the science of life deals with spiritual, psychological and physical wellbeing of the individual. It covers all the spheres of human life. It is not merely a materialistic science, but a philosophical and factful truth, which our great ancestral sages, through their experience, logic and power of wisdom enhanced by yogic practices had found true and proved it to the truth of time. To keep it in pace with the advancing so called scientific age or modem age is the present day task. To proceed with such an incredibly rewarding task is not mere a challenge but an exhaustive endeavor.
Before undertaking this venture, it is necessary to go into the fundamentals of the system of living i.e., Ayurveda which is the ‘Science of Man’, which deals with the ultimate- intricacies involved right from his birth to death or rather even to the life beyond death. If the origin of the word ‘Man’ or ‘Manuyya’ is traced, it comes from the root ‘Mana Jnãne’ and the etiological interpretation can be ‘Mananat Mantqyaha’. It is due to this incredible function of Manana or Analysing capacity that man has shown as a living creature, so dominant, so superior that he virtually rules the Bhüta Loka. The very definition of Marnqya would have been at stake if not for his subtle, highly developed mind or Mana which has made all the events possible.
The make up of the mind, what we refer to as ‘Mãnasa Prakrti’ is co-originated with ‘Särira Pralçrti’ during Sukra-Sonita Samyoga a. to say the individualistic attitudes, behavior, response, intellect, rsoning and other instinctual characteristics are all predetermined. So. Is the susceptibility and vulnerability to psychological stressors and the out coming diseases, as has also been said by H.M.C.
Laurin Eastern in his famous book - ‘Philosophy of Western Mind’ - The mental state has a definite effect on several nerve centres placing them under varying degrees of tension or relaxing them in varying degrees as the case may be. The state of tension or relaxation in various nerve centres determine the manner in which the respective organs under their control are going to function. The way in which the organs function affect the structure and that in turn will affect the material make up of the body as a whole. Some group of thoughts are conducive to disease and some others to Health.
The same has been highlighted by Acarya Caraka ‘Saflram Hyapi Satvamanuvidhivate Satvam Ca Sadram’. This further emphasizes the study of Pralçrti in relation to biological functioning as well as its pathological aspects and justifies a role unsecondary to Mänasa Prakrti with that of Sanra Prakrti. Since ancient times, attempts have been made to classify the human beings into distinct types in terms of constitutional factors for predicting general personality and to study the inter relationship between Saflra and Manasa Prakrti.
The study of Pralçrti and its association with disease can be traced as early as from Vedic period. But a comprehensive and systemic account is available from the time of Sankhya. Caraka and Suiruta both have given elaborative description of Prakgii. According to them Prakrti is the sum total of functional and behavioural aspect of man. This may be divided into different types and in different ways. Garbha Sãrira Prakrti Or Dosa Prakrti and Jãta Sãrira Prakrti correspond to Jati Kula, Vayu, Deia, Kãla and Pratyãtma niyata etc and the same is applicable to Mänasa Prakrti also. The natural predominance of one or the other of these Saririka or Manasika Dosas presents the natural characteristics of the individual human constitution. In Ayurveda the concept of health, prevention and treatment of diseases are based on these three major types of physical and mental constitution.
Here an honest effort has been made to throw light on the ‘Concept of Mãnasa Prakrti’
At this juncture, we would like to acknowledge all our teachers, students, patients, well wishers and family members. We are also thankful to Sunil ji and Ashok ji of Chaukhambha Visvabharati, Varanasi for publishing this work.
|1||Concept of Manasa||3|
|2||Concept of Prakrti||37|
|3||Concept of Manasa Prakrti||67|