PRAKRITI(Psycho somatic constitution)

Introduction

Fundamental object of Ayurveda is not limited  only  to   prevention and cure of the diseases but to provide bliss for complete  happiness by maintaining total health called chaturvidha purushartha i.e. (Dharma(virtuous Acts)Artha((Possessing  appropriately required wealth with judicious means)Kama(Gratification of Desires)Moksha(Emancipation/Salvation).Accordingly foundation of Ayurveda science is based on the ancient philosophy which are  fundamental sciences of the ancient Indian think tank.

As Roga(Disease)  is a  great obstacle in attainment of these objects the science of Ayurveda is meant to provide assistance  in the achievement of the basic goals  by providing absolute health to all creatures on the earth in general and  human in pericular.

Doctrine of three is the base

Fundamental concept of structural, functional and pharmacological branches of Ayurveda is based on metaphysical doctrine of pancha-mahabhutas(five foundation blocks) which are the proto elements of universe & life.Psyche (soul/mind) concepts in Ayurveda is  based on well established  doctrine of trigunas.Besides this, the pancha-mahabhutas are the consequent evolutes of trigunatmaka prakriti(constitution). According to Samkhya school(one of school of Indian phylosphy), prakriti  is the matrix of whole psycho-physical universe. It is the equilibrium of sattava, rajasa and tamasa(trigunas) forms the ultimate ground for all existence. When the equilibrium of sattava, rajasa and tamasa is disturbed under the influence of self, the process of creation starts, which is manifested in the form of buddhi (intellect), ahamkara(ego), manasa(mind), life and five eternal basic substances Acharya Chakrapani  a renowned commentator of Agnivesh samhita now famous as charak samhita understood the philosophical concept of prakriti and vikariti which is evolved from  previous sources in a bit different perspective.

Prakriti is the balance

The word Prakriti(constitution) has varying meanings in different contexts e.g. samya(equilibrium), arogya(health), svabhav(nature), karana, end stage of life, bodily constitution etc.

Physical constitution(Deha prakriti)

 The present context of description of Prakriti(constitution) is in context to the body constitution i.e. Deha Prakriti(physical constitution). The approach of Ayurveda on the subject of deha prakriti(physical constitution) is quite detailed and vivid. Ancient scholers have enumerated a number of factors, which together lay the psychological and physical make up of an individual. The combination of these factors and the escalated state of doshas in shukra (sperm) and artava (ovum) at the time of conception determines the Prakriti (constitution) of a person. Though intensified doshas are capable of inducing destruction, but during formation of prakriti(constitution), there is ‘Sahaja Satmya’ of doshas, which does not cause any harm to body. Hence constitution is emerged in balanced or satmyaja or sahaja increased state of doshas, although this increased status of doshas has superior and inferior effects on psyche and body, on the basis of which independent or mixed prakriti(constitution) gets matarialised.

Dis equilibrium is permitted up to the extent

 Building blocks of life vata, pitta, kapha, rasa, rakta,Mansa,Meda,Asthi,Majja,,Shukra and sattva, rajas and tamas contribute as quantitative and qualitative indicators of health(ease). Disequilibrium in these measures lead to dis-ease. Although absolute equilibrium of dhatu(basic tissues) is  always not possible e.g. kapha invariably gets vitiated in the first part of the day and night, immediately after taking meals and in childhood, but a slight disturbance in the equilibrium of dhatu(basic tissues) does not cause any distinct uneasiness or vikara, hence in the case of natural disbalance of equilibrium of dhatus(basic tissues) does not cause any distinct uneasiness in the body and as such can be regarded as a normal condition.In other words equilibrium of dhatus(basic tissues) even includes conditions where there is minimal deviation from normalcy due to natural reasons.

Benefits of knowing prakriti

Ayurveda have put forth a strong foundation to make an understanding of human constitution. The Ayurvedic concept of Prakriti (constitution) is helpful in maintaining health, understanding disease and its management. Also, attainment of Purusharth Chatushtaya (Dharm-Artha-Kama-Mokha) which is only possible by an healthy individual.Knowledge of one’s own prakriti (constitution) can be helpful in maintenance of one’s health by following appropriate life style , diet and regimen suitable in the particular environmental condition. Despite of the fact of fundamental similarities in the mankind, dissimilitude from individual to individual is very common and natural. The factors responsible for these differences are multifarious and they together exert effect on constitutional, temperamental, psychological and spiritual make up of each individual.

Influential factors of body constitution

There is no clear evidence that how far and in what way the metaphysical (atman and purava-janmakrita karma), psychological and emotional state of mother, constitutional and environmental factors (both intra-uterine and external) influence the development of human prakriti(constitution)however it  can be understood  through  deliberations on the essence of determinants of human organism.

Bhava(factors) influencing Constitution:

Atmaja Bhava(factor): While defining Purusha(individual), Acharya Charaka has regarded atma(soul) as an integral part of an individual along with satva(psych) and sharira(Body). The atma shifts its ground from one body to another, bonds with mind and subtle forms of four proto-elements and is confined in the uterus along with shukra(sperm) and shonita(ovum), Ashta prakriti(constitution) and vikara leading to creation of Garbha(foetus). Hence garbha(foetus) is designated as Atmaja.The atmaj bhava(factor) directly related to atma(soul) are yoni(taking birth in such and such womb), atmgyan(self realization), chetna(consciousness), ayu(life span), whereas those related to higher order of psyche are ichchha(likings), dvesh(disliking), sukh-dukh(desire for happiness & sorrow) and prayatna(efforts). Some of these belong to intellect e.g. dharana(substenence of sense organs), buddhi(intellect), dhriti(courage),smriti(memory) and some of these are regarded as essential signs of life e.g. prana, and apana(to take things into and to excrete things out of the body).

Purva janmakrita karmas(Actions performed in previous life/ past deeds):

Karma invariably produces its consequence, which ends when the forces of those actions are spent out. The transmigration of soul from one body to other is affected by purva janmankrita karma(Actions performed in previous life). Specific traits of prakriti(constitution) which have been narrated in Ayurveda to be influenced by the force of purva janmakrita karma(Actions performed in previous life) are Buddhi(intellect) and Svaroopa (form and shape). In the description of the causes of the resemblance of the child to the parents, past actions alone are regarded as responsible for the nature of satava (psyche) and conduct -virtuous or detrimental. Acharya Charaka has described an interesting example in respect of past karmas while explaining the cause of unequal growth of twins in the womb of same mother. According to him, due to past actions the spermo-germ gets unequally divided and hence amongst the twins, one happens to be more developed than the other. Amongst the causes of malformations of shape, colour and senses of garbha(foetus), actions of past life are also held responsible for defects of spermo-germ which provoke morbid humors.

Sattvaja bhavas(factors derived from satva-psych/mind):

Satava or different psychological endowment of the child is determined by psychological state of mother and father, behaviour of mother during pregnancy and purva janmakrita karma(Actions performed in previous life),  strongely affects the following  psychic nature of child more and these  are Bhakti(likings), Moha(attachment), Gambheerya(seriousness), Bhaya(fear), Sheela(conduct), Tyaga(detachment), Tikshanta(sharpness), Krodha(anger), Shoucha(purity), Matsara(strong desire not to part with), Mriduta(softness), Tandra(drowsiness), Dvesha(animosity), Shourya(Valour), Smriti(memory)&Utsaha(enthusiasm).

These factors are purely psychological traits. If we compare the atmaja bhava with the sattavaj bhavas, it is clear that in atmaja bhava most of those traits have already been included, which are fundamental to the expression of consciousness.

 Panchmahabhutas: Sukshma bhuta(subtle proto-elements) are derived from past actions and are associated with the soul, along with mind/psych at the time of transmigration of soul from one body to other. Thus, sukshma(subtle) bhutas are linked with human organism from pre-embryonic period. Mahabhuta play a basic role in the constitution of shukra(sperm) and shonita(ovum) of father and mother and they are also the elementary constitution of the nourishing material.The union of sperm, ovum and the soul in the womb is designated as embryo which is regarded as the compound product of five mahabhuta and the atma(soul) These five bhuta instigate development of foetus by executing the functions of division, metabolism, lubrication, consistency and maturation in the embryo.

Factors, derived from mahabhutas

Tejas Mahabhuta is responsible for the origin of colour but variations in it are mainly due to predominance of one mahabhuta at the time of fertilization  in following manner Jala mahabhuta is responsible for the creation of Gour varna Prithvi - Krishana varna, Prithvi+ Akash - Krishana shyam varna, Jala+ Akash - Gour shyam varna.

Accordingly it may be concluded that dominance of prticular mahabhuta affect development of human organism at sukshama(subtle) as well as sthula (Gross) levels. Independent narration of panvchabhoutik peakriti in shushruta samhita may be the the very base of this conceptwhile dealing with the constitution.

Matrija-Pitrija bhava (Hereditary factors):

 Charaka samhita gives stress to  the concept of hereditary transmission in depth and descrbes three micro fine constituents; bija, bijabhaga and bijabhagavayava of shukra and shonita. This may be accepted as sperm or ovum, chromosomes and genes respectively. Different organs develop from different parts of bija. Abnormality of the part of bija leads to deformity of the organ from that particular region of bija and its normalacy  which develops in bijabhaga,foetus will be normal in.in otherwords if there is abnormality in bijabhaga concerned with development of artava and uterus, the foetus is supposed to be sterile. Thus it is acknowledged that different finer constituents for shukra(sperm) and shonita(ovum) (germoplasm) are responsible for the genetic or hereditary development. In modern fields of genetics it has been observed that all living things are a complex of a large number of independent heritable units. These genes are transferred to the offspring from the parents and the individual has his full complement of genes.

Pitrija Bhava(Paternal Source):

Kesha(hair of the head), Shmashru(hair of the face), Nakha(nail), Loma(small hair of the body), Danta(teeth), Asthi(bones), Sira(vessels), Snayu(muscles), Dhamni(arteries) are inherited by paternal inheritance in an individual.

Matrija Bhava(maternal source)

Tvaka(skin), Lohita(blood), Mamsa(flesh), Medas(fat), Nabhi(umbilicus), Hridaya(heart), Kloma, Yakrita(liver), pleeha(spleen) Basti(bladder), Purishadhana(rectum), Aamashaya(stomach), Pakvashaya(colon), Uttara guda, Adha guda(upper and lower parts of the anus), Kshudrantra(mesentry), Vapa Vapavahan(omentum).26,27 are inherited by maternal side. In Ayurveda, Jatiprasakta and Kulaprasakta are strictly viewed as hereditary factors and so both of them are responsible for the individual variations among persons

Kala:

According to Acharyas different types of kala(time) can be interpreted as age of parents and time of copulation.

Age of parents

Predominance of doshas in body is existent according to age of parents e.g. in old age, predominant dosha is vata, in middle age predominant dosha is pitta and in childhood age, predominant dosha is kapha28 These doshas affecting whole body, also affect shukra(sperm)-shonita(ovum) and therefore the fetus engendered in different ages of same parents have different constitution.(Acharya Gangadhara)

 Time of copulation: Copulation is indicated only in anindaya kala(unforbidden) for attainment of a child of healthy state. The anindaya kala(unforbidden time) is, all the days of month except first four days of menstrual cycle, amavasya(The day of new moon), purnamasi(the day of full moon), Chaturdashi(the fourteenth day in a lunar half month), Ashtami (The eighth day in a lunar half month), Tryodashi29,30,31 If copulation is done in nindaya kala(forbidden period), resulting child suffers from abnormalities of intelligence, strength and eyes

Garbhashaya(Uterus)

Stipulation of healthy uterus can be appraised from the fact that defective uterine condition along with other causes delays the conception even in fertile woman and if conception takes place, it will result in malformed child with respect to shape, colour and senses.

Matura ahara vihara(Marernal diet and regimen):

In Ayurveda, specific diet and activities have been introduced to obtain child of desired sex, colour, constitution e.g., woman aspiring for a son of tall, robust personality, fair complexion, resembling lion (in courage), energetic, chaste, endowed with qualities of goodness (satvika), is advised to follow the diet and activities as designated

Rasaja bhava( Nutritional factor): The digested, absorbed and assimmilated end product of the ingested food

Rasa is one of the important procreative factor for the heathy progeny. Here rasa stands for that very fluid of the mother by which the foetus is nourished and this very factor has been recognized as one of the determinants for the development of foetus/ neonate. Mother’s diet contains all the rasas(tastes), thus the rasa(nutritive fluid) derived from this diet gives strength and complexion to the fetus, and the foetus deriving its sustenance from this rasa remains alive and develops in the uterus38 The following bhavas(factors) are said to be influenced by rasa and therefore, they are known as rasaja bhava(factor): Abhirnirvritti of Sharira (origin of sharira/body) Abhivriddhi (growth) Tripti (Satiation/Satisfaction) Sharira upachaya(Physica lstructure ) Sthiti (Maintanance ofHealth) Prananubandha (Life) Bala(strength) Pushti (Nourishment) Varna(colour) Utsaha (Enthusiasm) Hani (Diseased foetus/ no conception

Post natal factors:

Satmyaja Bhava(Congenious factor):

Satmya is elucidated as use of regimen and diet which is congruous with the body. Importance of satmyaja bhava(factor) can be ascertained from the fact that if asatmya things are not taken, then couples do not become infertile and also fetus is not defective. This factor thus has imptance in preconception,prenatal and post natal phase of the mother especially. Following are the satmya factors mentioned by Acharya.Arogya, Analasya, Alolupa (freedom from diseases, laziness and greed) *Svara (excellence of voice),Varna, Medha, Indriya prasada(clarity of senses), Ojas, Ayu(life), Bala(strength). Vayo-anupatini(According to age): Acharya Charaka enumerated kala(time) as a factor which is responsible for formation of difference in constitution and nature of an individual Kala is the sharira vriddhikara bhava(factor responsible for the growth of the body)) and bala vridhikar bhava(factors responsible for promotion of strength) i.e. proper development of body and vigor depends on kala(time)

Vaya (Age):

Vaya(Age) is defined as the state of sharira(body) which specially depends upon kala pramana(the length of time that has passed since birth) 42 Vaya(Age) is divided into three categories as bala(young age), madhya(middle age) and jeerna(old age)

              Balyavastha(young age}In the initial stage of balyavastha(young age), the body tissues are not mature and the signs of adolescence are not manifested. The person is delicate, intolerant to troubles, incomplete in strength and mainly kapha dosha is predominant. In the later stage of Balyavastha(young age) the person has generally undetermined psychic disposition.

                Madhyavastha(middle age): In this stage man attains the balance of strength, energy, understanding, retention power, memory, speech and the person is of strong and well determined psychic disposition. There is predominance of pitta dosha.

              Jeernavastha(old age): In this stage the body tissues, sense organs, strength, energy, understanding, retention capabilities, speech and discrimination begins to decay. The elements of body disintegrate; gradual wearing of body till the age of hundred years takes place. Vata dosha becomes predominant in this stage of life

  Types of Prakriti(constitution)

 Doshic Prakriti (Humoural constitution)

Vata Prakriti(constitution) Heena(Poor-weak) Panchbhautic structure of Vata is akasha and vayu and its function is rajasika thus is concerned with the production of those somatic and psychic processes which are predominantly rajasika or dynamic in nature, hence the presence of vata is to be inferred in such mental phenomena as the exhibition of enthusiasm, concentration etc. It upholds all the supporting constituents and their due circulation throughout the body44,45. Anomalous diet and regimen causing vata dosha prakopa results in vata dosha aggravation in shukra(sperm) and shonita(ovum). The aggravated vata dosha leads to the development of fetus of vata prakriti(constitution) which is depleted in physical and psychological qualities principally due to apatarpana(emaciating regimen) which leads to depletion in dhatu(basic tissues), as a consequence of which various inferior qualities are present in body and mind because of which vata prakriti(constitution) is deduced as heena

Pitta Prakriti(constitution): Madhyama(medium,moderate)- Panchabhautic structure of pitta is tejasa, its functions are satvika vision, digestion, heat-production, hunger, thirst softness, intelligence. Its presence is to be inferred in such mental phenomena as intellection and clear conception, as also such physical phenomenon as digestion, assimilation, heat-production, healthy appearance, courage, etc, 4445,46Agni in body is provided by pitta46 This agni is inferred in body by digestion and metabolism. In the process of digestion of food, complex substances are broken down to simpler one and later on useful part and excretory parts are produced. Thus agni mainly causes process of catabolism. In balanced state of pitta dosha this process of catabolism is also in steady state equilibrium but if pitta remains increased, the process of catabolism of dhatu is more than their formation. As this agni is also predominant in brain, thus some good qualities related to intellect are found, but side by side anger, egoism, etc. are also present. Therefore pitta prakriti(constitution) is termed as Madhyama type

Kapha Prakriti(constitution): Uttama(best-strong)- Panchbhautic structure of kapha is apa and pithvi (A.S.Su. 20), function is tamas, is concerned with the production of those physical and mental processes which are predominantly tamasic in nature i.e. conserving and stabilizing. Its presence to be inferred in such mental phenomena as the exhibition of courage, knowledge, understanding virility etc. and the physical phenomena as the production of bodily strength, build, integrities of structural elements of the body etc44,45Due to kapha predominance, upachaya karma (anabolic function) is predominant in the body, as aresult of which body of kapha prakriti(constitution) purusha is firm, compact, plump. Muscles and joints are also well developed48 Kapha is increased due to santarpana(diseases caused by over refreshing regimen) and therefore the person is not affected easily by apatarpana(diseases caused by emaciating therapies) vitiating vata dosha. Due to sheeta(coldness) and snigdha(unctuousness) qualities of kapha, pitta vikara do not influence easily. Santarpanjanya vikara(diseases caused by over refreshing regimen) are less as compared to Aptarpanajanya vikara(diseases caused by emaciating therapies). Kaphaja purusha has increased tamasa and satva guna. Tamas guna produces low grade qualities e.g. excessive sleep and satva guna produce many sattvika qualities e.g. calm and cool behaviour, excellent memory, dignity etc. Therefore, kapha prakriti(constitution) is considered uttama(best) among doshaja prakriti(constitution).

 Sama doshaja or Sama dhatu Prakriti (Balanced constitution): Shreshtha(Ideal) According to Acharya Sushruta, enhanced vata, kapha in their prakrita form result in development of sama prakriti(constitution). When single or mixed dosha predominance occurs, then superior and inferior both types of qualities are found in respective constitution. When predominant tridosha in their balanced (prakrita) form result in formation of prakriti (constitution), then only superior qualities of doshas are found. Hence sama doshaja prakriti(constitution) is shreshtha or best and rest are inferior49.

 Dvandaja Prakriti(Dual humoural constitution): Nindya (denounced) All three dvandaja prakriti(constitution) are said to be nindya (denounced).Vata dosha has yogvahi guna(catalytic property), then vata pitta prakriti(constitution) should be madhyama(medium) and vata kapha prakriti(constitution) should be uttama(best). Then why dvandaja prakriti(constitution) are labelled nindaya (denounced) This is so because vata has Balitva(powerful), Ashukari(quick acting), Vibhu(pervading in all the parts of the body) and Anyakopata(tendency to aggravate other doshas, dhatus and malas) properties due to which it is able to independently produce many diseases and thus it is a very strong dosha50. Dvi-doshaja prakriti(constitution) has viruddha upkrama5

Sannipatika Prakriti (Conglomerated humouralconstitution): Jaghanya (Worst) Sannipatika prakriti(constitution) results from abnormal predominance of tridosha52,53 Most of the sages opine that abnormal predominance of tridosha can not result in formation of foetus54 hence sannipatika prakriti(constitution) is not mentioned in Brihat -trayi. Acharya Bhel and Harita has mentioned this Prakriti(constitution) and considered it as worst (jaghanya) of all

Importance of Prakriti(constitution): Maintenance of health: In the explanation of base of diseases, Asatmya indriyartha samyoga(improper use of senses) is regarded as one of the causes55Asatmaya indriyartha samyoga(improper use of senses) is illustrated as excessive utilization, non utilization and wrong utilization of indriyas concerned, which causes an impediment to the respective sense perception, and hence disease. When indriyas(senses) are properly utilized, normality of sense faculties can be maintained and the perception of various objects are properly regulated56 To avoid the disturbance in them, efforts should be made to maintain their normal condition. One of these efforts is performance of duties in contradistinction with the qualities of one’s own constitution including temperament

Determination of Prakriti (Body constitution)

 Prakriti or the characteristic personality of an individual is determined by a combination of the three Doshas - Vata, Pitta and Kapha. An individual's health, diseases, cure for any disease etc are governed by these three doshas. It is the combination of these three doshas that makes a person different and peculiar from others.

Benefits of knowing  Prakriti (Body constitution type)

  • Personal analysis of Prakriti helps you know about your body and its requirements
  • Knowing your Prakriti can help you maintain optimal health.
  • It will help  to maintain  good and balanced personal, family and professional life
  • Helps  to plan  lifestyle according to the requirements of  body
  • Prakriti analysis will help  plan a balanced diet
  • This can help  to know likly occurance of qualitative and quantitative imbalance in the body.

 Prakriti diagnosis test guide lines

  • This test determines  Ayurvedic dosha based on the answers . So answer all questions honestly.
  • Some questions Traits can have more than one answer/matches ; select best suited one.
  • End the test any time after completing atleast 10 questionsTraits/matches in composite and from all sections. However matching maximum number of  traits help  more accurate result
  • This is only a self diagnosis test and it is not meant to substitute the advice provided by a qualified physician or other medical professionals
  • Although there are only three doshas, they can be combined in ten possible ways to arrive at ten different body and behavioral types.
  • After matching the traits mejority of the presence of traits are counted in perticular Dosha type and nomenclated accordingly

Following are the ten single and combination of Dosha can be arrived  and nomenclated after matching the first and second mejority of matching traits

3 single - Dosha types (Ekadoshaja)

  • Vata
  • Pitta
  • Kapha

6 two - Dosha types (Dwandwaja)

  • Vata - Pitta
  • Pitta - Vata
  • Pitta - Kapha
  • Kapha - Pitta
  • Kapha - Vata
  • Vata – Kapha

1 three - Dosha type (Tridoshaja/sannipataja)

  • Vata - Pitta – Kapha

PHYSICAL APPEARANCE

TRAIT

VATA

PITTA

KAPHA

FACE /

FOREHEAD

Small, irregular

Medium

Large

Attractive

BODY WEIGHT

Lean

Average

Hefty

BODY

STRUCTURE

Tall

Medium

Short / Stocky

SKIN

Rough

Tendency to

darken

Smooth,

Copper colored,

Acne/pimples

Bright

Smooth

Attractive

EYES

Small

Protruding,

Scanty eyelashes

Colored iris,

Sharp eyelashes

Large

Attractive Eyes

Thick Eyebrows

NAILS

Rough

Dry

Irregular

Cracked

Glossy

Copper colored

Long

White

Strong

Smooth

Thick

TEETH

Cracked

Irregular

Dull white

Moderate,

Yellow

Plaque

Large

White

Wtrong

LIPS

Dry

Thin

Discolored

Dark tone

Glossy

Medium

Copper colored

Thick

Full

Glossy

Smooth

HANDS

Short

Medium

Long

BODYHAIR

Scanty

Irregular

Moderate

Faint colored

Plenty

Thick

Strong tone

SCALP HAIR

Rough

Dry

Irregular

Breaking

Scanty, baldness,

greying

Plenty

Thick

Glossy

JOINTS

Prominent

Cracking noise

Flabby

Strong

Well defined

Compact

CHEST

Thin

Ribs prominent

Medium

Muscular

Strong

TONGUE

Dry

Dark spots

Thin

Copper colored

Clean

Thick

 

PHYSICAL CHARACTERISTICS

TRAIT

VATA

PITTA

KAPHA

Body strength

Weak

Moderate

Strong

Blood Vessels

Prominent,Reticulated

Less Prominent,Greenish

Deep Seated,Not visible Easily

Body Temperature

Cold,Less than Normal

Hot, above normal

Normal

Pulse

Irregular, quick

Fast,Less volume

Slow Voluminous

Body Odor

None

Foul smell

Oily smell

Voice

Fast, Irritating

Sharp, Commanding

Soft,Sweet,Reasonating

Perspiration

Seldom

Excessive

Normal

Walk

VeryQuick,Swirlling move

Normal

Slow ,Steady

Performance of Activity

Quick Acting

Moderate

Stagnant

 DIGESTION /METABOLISM

       

TRAIT

VATA

PITTA

KAPHA

Power of Digestion

Irregular

Powerful

Weak

Ability to bear Hungeer

Irregular

Poor

Verygood

Thirst

Irregular

Very Often

Seldom

Requirement of food in quantity

Irregular

(Large/Small)

Heavy

Normal

Desire for the taste in food

Sweet,Sour,Salty

Sweet,Bitter,Astringent

Pungent,Astringent,Bitter

Bowel conditions

Irregular

Loose or Semisolid stool

Regular well formed stool

Psychic charecteristics

    

TRAIT

VATA

PITTA

KAPHA

Grasping Ability

Very Fast

Quick

Slow

Memmory

Irregular

Short term-Excellent

Long term-Weak

Powerful

Weak

Long term-Good

Emotions

Wavering

Extreme happiness or Sadness

Angry

Calm

Attached

Sleep

Interupted

Normal

Execive

Deep

Dream

Flying

Climbing

Motions

Violance

Water bodies

Romance

Sexual Desire

Wavering

Moderate

Excessive

Deep

Talk,Speech Pattern

Very fast

Stammering

Missing words during the speech

Sharp

Provocative

Slow

Resonant

clear

Excitability Temperament

Quick Initiative,

Moderate

Very slow

Lethargic

Available On line tools for Assessment of prakriti- Body type

http://www.prokerala.com/health/ayurveda/prakriti-analysis/prakriti-test.php

http://www.probharat.com/health/health-test-calculations/ayurveda-body-type/

 http://www.medindia.net/patients/calculators/ayurveda_find_your_body_type.asp

http://doshaquiz.chopra.com/

http://doshaquiz.chopra.com/dosha_part2.asp

References

 Dhiman Kamini,Dhiman K. S.   Factors influencing Prakriti(Constitution) And Influenced By Prakriti(constitution):International Journal Of Ayurvedic And Herbal Medicine 2:3 (2012)477:487

National Library of Ayurveda Medicine

 

  • PUBLISHED DATE : Nov 27, 2015
  • PUBLISHED BY : Zahid
  • CREATED / VALIDATED BY : Janardan Panday
  • LAST UPDATED ON : Nov 27, 2015

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