E-ISSN:2456-3110

Review Article

Tridosha

Journal of Ayurveda and Integrated Medical Sciences

2024 Volume 9 Number 7 JULY
Publisherwww.maharshicharaka.in

Understanding the Emotional and Psychological Attributes associated with Tridosha - A Review

Vinod MM1*, Manoj N2, Arun B3
DOI:10.21760/jaims.9.7.40

1* Mehare Mrunal Vinod, Post Graduate Scholar, Dept of Sanskrit Samhita Siddhanta, Govt Ayurved College Near Sakkardara Square, Nagpur, Maharashtra, India.

2 Nimbalkar Manoj, Professor and HOD, Dept of Sanskrit Samhita Siddhanta, Govt Ayurved College Near Sakkardara Square, Nagpur, Maharashtra, India.

3 Bhatkar Arun, Associate Professor, Dept of Sanskrit Samhita Siddhanta, Govt Ayurved College Near Sakkardara Square, Nagpur, Maharashtra, India.

The three main components of the body are Vata, Pitta, and Kapha. Vata, Pitta, and Kapha are considered the three primary psychobiological expressions of Nature, both individually and collectively, in Ayurveda. Maintaining the balance of these Doshas is crucial for all bodily functions. Whenever these Doshas are in balance, all bodily, mental, and sensory functions run smoothly. With the help of this, one can enjoy a status of perfect health. Here, a person can only be happy if he or she is in good physical and mental health. Even if he is mentally well, he will eventually experience mental suffering if he becomes ill physically. The opposite is also true. One comes after the other. This article is focused on, to analyse and discus the relationship between Tridosha and psychology. Knowledge of relationship between two will defiantly help to diagnose the root cause and will help for better treatment. So, relation between Sharir and Manas is discussed in this article.

Keywords: Tridosha, Psychology, Manas, Sharir

Corresponding Author How to Cite this Article To Browse
Mehare Mrunal Vinod, Post Graduate Scholar, Dept of Sanskrit Samhita Siddhanta, Govt Ayurved College Near Sakkardara Square, Nagpur, Maharashtra, India.
Email: 		Vinod MM, Manoj N, Arun B, Understanding the Emotional and Psychological Attributes associated with Tridosha - A Review. J Ayu Int Med Sci. 2024;9(7):260-264.
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https://jaims.in/jaims/article/view/3610

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2024-05-11 2024-05-21 2024-05-31 2024-06-11 2024-06-18
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© 2024by Vinod MM, Manoj N, Arun Band Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

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Introduction

Ayurveda mentions both physical and mental health, and accords equal importance to both. Since Ayurveda is a holistic medical science, it views Sharira (body) and Manas (mind) as the site of disease.[1] Same way definition wellbeing emphasizes on spiritual, psychological and physical wellbeing of metaphysical faculty in which Manas is regulator and most important factor.[2] The unity of the body, sensual organs, mind and soul (Atma) is symbolised by the term Ayu. Manas is regarded as the most crucial component of Tridanda Purusha, the source from which Ayurveda is derived.[3] Both Sharirika and Manasika Swasthya are equally important in Ayurveda. The three main components of the body are Vata, Pitta, and Kapha. Vata, Pitta, and Kapha are considered the three primary psychobiological expressions of Nature, both individually and collectively, in Ayurveda. Maintaining the balance of these Doshas is crucial for all bodily functions. Whenever these Doshas are in balance, all bodily, mental, and sensory functions run smoothly. With the help of this, one can enjoy a status of perfect health. Here, a person can only be happy if he or she is in good physical and mental health. Even if he is mentally well, he will eventually experience mental suffering if he becomes ill physically. The opposite is also true. One comes after the other.[4]

Aim and Objectives

To analyse and discus the relationship between Tridosha and psychology.

Materials and Methods

Concepts related to Sharir, Manas and modern psychological diseases are analysed from Samhitas, Ayurvedic Texts, internet source and various journals.

Vata Dosha

Vata because of its unique Gunas, can enter the minute channels, and even have power over and influence over mind (Manas). Because of its Ruksha (dry), Sheet (cold), Chala Guna (mobile), Sukshma (minute), and Laghu (light), Vata Dosha controls the mind and the sense organs. Therefore, Vata is called as Niyanta Praneta Ch Manas. Vata Dosha is also present when Indriya performs Artha Grahana.

Therefore, Acharya Charaka describes the Vata as the ultimate maintainer of the body and the universal controller.[5]

Prana Vayu

While explaining the Sthana (location) of Pranvayu said that Sthanam Pranasya Murdhoraha. Murdha can also be called as Shira (Brain). Shira is considered to be Uttamanga as it is the seat of Indriyas and controls the functions of Karmendriya (organ of action).[6] Sparshanendriya is Shreshta (great) in all Indriyas and Sparshnendrya is deeply connected with mind.[7] Touch can affects the people’s attitude[8] Every touch to the body stimulates the mind inducing happy and favourable emotions or unhappy and unfavourable emotions. So, we can state that Pranvayu is deeply connected with our emotions. While explaining about Pran Vayu Vagbhat said that Buiddhi Hridayindriya chittadruk that means it control the function of Buddhi, Hriday, Indiya. Buddhi is called as Adhyavsayo Buddhi in Sankhyakarika[9] means Nishchay or understanding the object exactly as it is.[10] So, vitiation of Pran Vayu can lead to the problems like lack of concentration, learning difficulties, and hyperactivity can be explained under Vata.

Udan Vayu

Vaakpravrutti[11] means promoting Speech is a Karma of Udan Vayu. Speech is the cause of mental happiness because it reduces mental stress. Acharya Vagbhata said Prayatna Urja Bala Varna Smruti Kriyaha means Udan Vayu provides enthusiasm, strength, glow, energy and vitality and it is responsible for good memory also. When a human being wishes to speak, the soul (Aatma) comes together with the intelligent mind and then, inspired by the mind, produces the words.[12]

Pitta Dosha

Pitta is Ushna (hot), Tikshna (penetrating), Vistra (Spreading). Acharya Charak said that Prabha (radiance), Prasad (happiness) and Medha (intelligence or grasping power) is due to Pitta.[13] While explaining the Avikrut Pitta (not vitiated) Acharya Charak said that Shourya (gallantry), Harsha (Joy) and Prasad (Happiness) are Shubha Karma (good deed) of Pitta. While Bhaya (fear), Krodha (anger) and Moha (delusion) are Ashubha Karma (bad deed) of Pitta.


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Many patients exhibit the above emotions like fear in anxiety and sudden intense anger in IED (Intermittent Explosive Disorder) and visual Hallucination etc. In OCD (obsessive compulsive disorder) and OCPD (Obsessive Compulsive Personality Disorder) shows the symptoms like anxiety and other Vikrut (vitiated) Pitta symptoms. Mostly perfection, cleanliness, neatness is seen in Pitta Prakriti person but in OCD and OCPD these functions are exaggerated due to fear and Vikrut Pitta. Therefore, Pittaghna Chikitsa can show the result in such person.

Sadhak Pitta

Sadhak Pitta is one of the sub types of Pittas associated with some mental attributes and emotions. Sadhak means to accomplish.[14] It is found in the Hridaya and is in charge of intellect (Buddhi), memory (Medha), enthusiasm (Utsaah), self-esteem (Abhiman), and realising one's own goals. Serves as a platform for empowering individuals to realise their personal goals. It allows the mind to perceive things clearly and drives out the Tamas and Kapha from Hridaya. Additionally, it permits the reception of Gandha, Sparsha, Shabdha, and so forth.[15]

If we compare this Sadhak Pitta with modern physiology these same functions are done by pre frontal cortex’s area 8 and 44. It serves as the hub for higher functions, including emotion, memory, learning, and social behaviour. This is the place to register short-term memos. It is also referred to as the organ of mind since it serves as the seat of intelligence and the focal point for planned actions. Its links to the brainstem and hypothalamus give it control over the individual's personality as well as different autonomic changes under emotional circumstances.[16] Any injury to this part causes the disorder like frontal lobe syndrome. Which includes emotional instability, inability to focus, and lack of initiative, recent memory impairment, loss of moral or social awareness. This syndrome is characterised by the failure of recognise the severity of the condition.

Alochak Pitta

Alochak Pitta deals with the vision and second part deals with the focal control of vision situated within the front facing area of brain. According to Ayurveda Alochak Pitta found between the eyebrows in the area of Shringatak.

This facilitates retaining the visual data and later remembering the saved data through memory, creative mind and fixation. As we said earlier that this Pitta is found Near the Shrungatak Marma. Cavernous sinus of the brain can be considered as Shringatak Marma.[17]

At upper side of Cavernous Sinus there is psycho sensory area and psychomotor area. From the site of Alochak Pitta we can consider its relations with psychology and emotions. Vitiation of this Pitta may lead to Visual Processing Disorder in which processing of visual information in brain is not takes place properly. Trouble seeing difference between similar letters, shapes or objects. Long-or short-term visual memory which includes issue with reading or spelling.

Sadhak and Aalochak Pitta are very closely related to emotional attributes but all these Agnis are dependent on Pachakagni. Pachkagni is also responsible for Dhatu, Oja, Bala and Varna. Oja Kshaya leads to fear, anxiety and loss of Strength, Indriyavyatha (Pain in Sensory Organs), Vichhaya (Skin discoloration) and Durmana (Lack of Interest).[18]

Kapha Dosha

All the types of Kapha have one quality in common that is Sneha. According to Hemadri Yasya Kledane Shaktihi Sa Snigdha means the power of sticking things together of connecting to things.

Shleshak Kapha

Main Karma of this Kapha is Sarvasandhyanugraham that is to connect all types of Sandhi from Janu Sandhi to smallest Sandhi between two cells. In the similar way Prakrut Kapha helps to maintain connection, relation or love between two peoples. Vikruti or Kshaya of Kapha especially Tarpak Kapha will defiantly lead to lack of love or emotions for people.

Tarpak Kapha

This Kapha is involved in the Santarpan[19] that is nourishment of the brain who is the sight of all Indriyas. Same work is done by Crebro Spinal Fluid (CSF). Tarpak Kapha establishes the connectivity between transfer of information between Mana and Indriya.[20] So that, the working of brain like thinking, resolving and maintaining thoughts should go on without any pause.


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Prakrut Kapha (not vitiated) creates the good impact on body while Vikrut Kapha creates bad impact. Prakrut Kapha causes Utsah while Vikrut Kapha causes Aalasya. So, lack of enthusiasm, laziness can be cause due to Vikrut Kapha.

Applied aspect

When Vata is vitiated, our body can suffer from condition like bi-polar disorder, delusion, attention deficit, social anxiety, auditory hallucinations, fear, phobia and irrelevant talk. Pitta is responsible for anger, violence, jealousy, frustration, comparison and visual hallucination. Kapha can causes melancholia, stubbornness, dark depression, overreacting, kinaesthetic hallucinations, catatonia and sadness.[21] Most of the time Pitta is involved in pathology. Pitta is involved in analysing and understanding the information that is Pachan Karya of recorded information by Indriya while Kapha is involved in Poshan (nourishment) of the Indriya.

Acharya explained the Guna of Kapha in that Manda Guna is also explained. In many children who are not actually suffering from any psychological problem still shows very lethargic behaviour excessive sleep, no appetite, not interested in playing and no curiosity, in such children Manda Guna of Kapha is increased simply Kaphaghna treatment can also give significant results.

Most of the patients suffering from Hyperacidity mostly suffer from fear and discomfort. In such patients’ drugs reducing Pitta should be given first. Person suffering from Panduroga shows symptoms like anxiety and mind get disturbed in such cases Tapyadi Loha shows good results. Children and pregnant women suffering from pica have calcium deficiency. Person suffering from Kshaya shows the symptoms like picky about food and think that there is lack of hygiene. Same symptoms are seen in Person suffering from OCD. May be treatment of Kshaya can help these patients. If proper treatment of Udvarta is not done then it can lead to Manas Roga. That means treating constipation and Apan Vayu helps to reduce Manas Roga. Jwara shows the symptoms like Vaichitya Arati.

Conclusion

While treating the patient come with some psychological complaints most of the time only mind is taken in consideration. Vaidya directly jump on to Medhya Drawya.

Instead of this always status of Tridosha should be taken in consideration first. For example, if we want to Boil a water, firstly utensil should be hot enough in the same way when body’s Doshas are vitiated, mind will get vitiate too. Balancing the Doshas with simple drugs defiantly help curing the underlaying pathology of disease. Fallowing Dincharya, taking proper Satvik food including Ghee, fallowing Aachar Rasayan will also help to maintain better emotions and psychology. Instead of always jumping on the Manas Roga simply correction of these Doshas also lead to curing of root cause of all mental emotional and psychological disturbances.

References

1. Agnivesha, Charaka Samhita - Âyurveda Dipika Commentary of Chakrapanidatta. Edited by Vaidya Jadavaji Trikamji Acharya; Chaukhamba Sanskrit Sansthana Varanasi; Fifth Edition, 2001, Sutra Sthana- 1/55.

2. Sushruta, Sushruta Samhita - Nibandhasangraha Commentary of Shri Dalhanacharya, Edited by Jadavaji Trikamji Acharya; Chaukhamba Orientalia Varanasi, Seventh Edition 2002, SutraSthana15/48.

3. Agnivesha, Charaka Samhitâ - with Ayurvedadipika commentaries of Srimat Chakrapanidutta and Jalpakalpataru explanatory note by Sri Gangadhar Kaviratna Kaviraja, 1" edition,Chaukhamba Orientalia, Varanasi, 1991, Sutra Sthana-1/46.

4. Agnivesha, Charaka, Dridhabala, Charaka Samhita, Chakrapani teeka sahita edited by Vd. Jadavaji Trikamaji Acharya, Chaukhambha Publications, New Delhi, 2018; Shareera sthana 4/63, Pg no. 323

5. Amruta Madlur, J R Joshi, Vata the Niyanta Praneta of manas, journal of ayurveda and integrated Medical Sciences, April 2023, Vol. 8, Issue 4.

6. Agnivesha, Charaka Samhita - Âyurveda Dipika Commentary of Chakrapanidatta. Edited by Vaidya Jadavaji Trikamji Acharya; Chaukhamba Sanskrit Sansthana Varanasi; Fifth Edition, 2001, Sutra Sthana- 29.

7. Agnivesha, Charaka Samhita - Âyurveda Dipika Commentary of Chakrapanidatta. Edited by Vaidya Jadavaji Trikamji Acharya; Chaukhamba Sanskrit Sansthana Varanasi; Fifth Edition, 2001, Sharir Sthana- 1, verse 133, pg 697


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8. Alberto Gallace, Charlss Spence,the science of interpersonal touch: An overview,Neuroscience and biobehavioural Reviews, vol 34,Issue 2,February 2010, Pg 246-259.

9. Ravidatta Tripathi, padartha vidnyan, chaukhambha surbharti prakashan, 2012, pg 154

10. अथावशिष्टोऽप्यपरः प्रकारः परिदर्श्यते । अप्रमा च प्रमा चेति ज्ञानं द्विविधमिष्यते।। (कारिकावली)

11. Agnivesh, Charak Samhita, Brahmanand Tripathi, chikitsa sthan 28, verse 6, chaukhambha surbharti prakashan,2018, pg 932.

12. Shivkumar Gaund, Sharir Kriya Vidnyana, Nath Pustak Bhandar, Rohatak, Suvira Mudranalaya, pg 35.

13. Agnivesha, Charaka Samhita - Âyurveda Dipika Commentary of Chakrapanidatta. Edited by Vaidya Jadavaji Trikamji Acharya; Chaukhamba Sanskrit Sansthana Varanasi; Fifth Edition, 2001, Sutra Sthana- 18, verse 50, pg 282.

14. Williams MM. A Sanskrit- English Dictionary.1st Ed. New Delhi: Bharatiya Granth Niketan;2007:p-1201

15. Rao P S, Bhel Samhita, 1st ed, Varanasi, Chaukhamba Krishnadas Academy, 2010,pg 134.

16. Deepika, NR Navoday Raju, Kulkarni Pratibha,Kekuda Prasanth, Sadhak Pitta- Conceptual Understanding, IMJR Volum #, 10 oct 2015, ISSN-23205091

17. Ambikadatta Shastri, Sushrut Samhita, Sharirsthan 6, verse 28, chaukhamba Sanskrit sansthan, 2020,pg 75.

18. Agnivesh, Charak Samhita, Brahmanand Tripathi, chikitsa sthan 15, verse 3, Chaukhambha Surabharati prakashan,2018, pg 550.

19. Ganesh Krushna Garde, Ashtang Hriday, sutrasthan 12 verse 17, Chaukhambha Surabharati Prakashan, 2022, pg 55.

20. Ambikadatta Shastri, Sushrut Samhita, Sutrasthan 21, verse 13, Chaukhambha Sanskrit Sansthan, 2020,pg 116

21. Anurag Pandey, Mamta Tiwari, Concept of Mental Health in Ayurveda, Worl journal of pharmaceutical research, January 2015


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