|
|
|
  
|
|
REVIEW ARTICLE
|
|
|
Year
:
2014 | Volume : 46 | Issue :
3 | Page : 64-70
|
|
Manas - A practical facet of Āyurveda
Hetal Amin1, Rohit Sharma2
1 Department of Basic Principles including Drug Research, Institute for Post Graduate Teaching & Research in Ayurveda (I.P.G.T. & R.A.), Gujarat Ayurved University (G.A.U.), Jamnagar, Gujarat, India
2 Department of Rasashastra and Bhaishajya Kalpana including Drug Research, Institute for Post Graduate Teaching & Research in Ayurveda (I.P.G.T. & R.A.), Gujarat Ayurved University (G.A.U.), Jamnagar, Gujarat, India
|
Date of Web Publication
|
1-Jul-2015
|
Correspondence Address:
Dr. Hetal Amin
Department of Basic Principles, Institute for Post Graduate Teaching & Research in Ayurveda (I.P.G.T. & R.A.), Gujarat Ayurveda University (G.A.U.), Jamnagar - 361 008, Gujarat
India
 Source of Support: IPGT & RA, Gujarat Ayurved University,
Jamnagar, Conflict of Interest: None  | Check |
DOI: 10.4103/0044-0507.159738
Manas (~mind) is considered as the factor responsible
for yoking Ātmā (soul) with Śārïra
(body) and Indriya (senses). The concept of Āyu (age) is based
on the state of Manas, Manas, which is also referred to as
Sattva. It is chiefly responsible for perceiving Sukha (pleasure), Dukha
(pain), Hita (wholesome), Ahita (unwholesome), etc. in relation to life. Manas
has got a close relationship with health also. This demonstrates the
importance of Manas in calling a person Swastha (healthy). An
accurate knowledge of Manas is necessary to understand the process
of production of Jñāna (knowledge) as explained in Āyurveda.
Caraka Sam.hitā, one of the authoritative ancient texts
of Āyurveda, gives a precise description of Manas Siddhāñta
(principles of the mind) including its normal and abnormal states, but all
these descriptions are highly scattered. Seeds of the Āyurvedic
concept of Manas are found in different texts, but Āyurveda
considers it in an applied and practical way. In this paper, an attempt is
made to explore the applied aspect of Manas in accordance with Āyurveda.
Keywords: Applied Āyurveda, holistic
health, Manas, mind, Swastha
How to cite this article:
Amin H, Sharma R. Manas - A practical facet of Āyurveda. Yoga Mimamsa 2014;46:64-70 |
|
Introduction
|
|
|
As Āyurveda is a medical science and its prime aim is the
maintenance and eradication of diseases, the concept of Manas also
has been described accordingly. Unfortunately, almost all the texts of Padārtha
Vijñāna (basic principles) have laid emphasis only on the
philosophical part of Manas and have not described the applied part
of Manas Siddhāñta. Āyurveda has described Manas
Siddhāñta very practically so that all the aspects can be
interpreted in the terms of applied or clinical use for origination of Śarïra
(body) as well as Vikāra (diseases). Most of the disorders have
some Manas Nidāna (psychological causative factors),
which again indicates the importance of Manas Siddhāñta
in disease manifestation. Here, Manas will be considered in the form
of Hetu (diagnosis), Liñga (symptoms), and Auṣadha
(treatment) Skañdha (group) in applied utility.
Manas Parïksa (examination of psyche)
Manas Bhāva (affective processes) are 22 in number and they can
be understood by means of inference as Manas Bhāva are Anumāngamya
(inferential) Bhāva. These Manas Bhāva are: (1) Manas
(Artha Avyabhicāreṇa) by perception of specific objects even
in the presence of all other senses along with their respective objects;
(2) Vijñāna (Vyavasāyen) by proper reaction to activities;
(3) Rajah (Sañgena) by attachment; and 4) Moha (Avijñānena)
by lack of understanding, etc. (Yadavji, 2002).
According to Caraka, in Daśavidha Parikṣā
(10-fold examination), Prakṛti (constitution), Sattva
(positive state of mind), and Sātmya (wholesomeness) are the
examinations for Manas. In Vimānasthāna, the 4 th
chapter of Caraka Samhita, Acārya Caraka describes that
the physician who does not enter in the Antarātma of patient
cannot be trusted by him and such a physician cannot treat the patient. Manas
can be analyzed or examined on the basis of the following parameters, viz. Akāra
(body structure), Ingat (ambitions and desires), Gati (body
movements), Cesta (activities), Bhāshana (talking
style), and Netra Vaktra Vikāra (movements of eyes and face)
(Ghanekara, 2006).
Manas Doṣa, Bala (strength), and Bhāva
(emotions)
Śarïra and Manas are two main constituents of the living
beings. Āyurveda discloses the existence of three Śārïrika
Doṣa (bodily humors viz., Vāta, Pitta, Kapha)
and two Mānasika Doṣa (mental humors i.e. Rajas
and Tamas), a perfect equilibrium of which is responsible for health
whereas their imbalance is responsible for disease (Yadavji, 2002).
According to the Bala, Manas or Sattva is of three
types, viz. Pravara, Madhyama, and Avara Sattva, and
accordingly, persons can be classified into three groups, viz., superior,
medium, and inferior psychic capacity (Yadavji, 2002). Ācārya
Caraka in Śarïrasthāna described Bhakti
(inclination), Śila (character), Śauca (purity), Dveśa
(jealousy), etc. as Manas Bhāvā, which are the emotional
aspects of personality related to Manas. These Manas
Bhāvā are further divided according to Sattva, Rajas,
or Tamas dominance by Vṛddha Vāgbhata (Mitra,
2008).
Manas as Vyādhi Āshraya (abode of diseases)
The causes of the diseases relating to both mind and body are threefold,
i.e. wrong utilization, non-utilization, and excessive utilization of time,
mental faculties, and objects of sense organs (Yadavji, 2002). The body and
mind constitute the substrata of diseases and happiness. Balanced
utilization (of time, mental faculties, and objects of sense organs) causes
happiness (Yadavji, 2002). Āyurveda considers mind and body as
two substrata for the manifestation of diseases. The body and the mind have
a separate set of etio-pathological agents, and hence, all the diseases are
categorized under two basic groups, viz. somatic and psychological.
However, it is difficult to schedule such a watertight compartment for the
disease grouping (Yadavji, 2002).
Manas -Śarïra interrelationship
Even though Manas is Bhūtasrita (seated in the Pañcabhautik
- made up of combination of earth, water, fire, air, space - body), it
has got its own specialty and identity. Water-drop on the lotus leaf never
adheres to it, but the root of the lotus is always in water. Same way, Manas
seated in the body works according to the situation. The Karma
(action) of Manas in the gross body occurs through the functional
faculty of the body by Tridoṣa. Manas activates bodily
functions through Cala Guṇa (mobile feature) of Vāta
whereas it influences the stability of bodily functions through the Sthira
Guṇa (stable feature) of Kapha. Ācārya Caraka
opines that Manas regulates the body because of its association with
the soul. In this way, it influences each and every cell of the body
(Yadavji, 2002).
The mind and body, together with the sense organs are the sites of
manifestation of all miseries and happiness. Body perceives miseries and
happiness through Indriya by getting stimulus from Manas. All
the different sciences have given the definition of health. In this
context, the Āyurvedic definition of health also accepts the
importance of Manas in maintaining health. It has been claimed that
healthy, strong, and properly controlled Manas is able to cure
several physical diseases. On the other hand, psychic factors give rise to
physical diseases (Yadavji, 2002).
Each of the three types of psychic faculty viz., Sattva, Rajas
and Tamas, in fact, consists of innumerable varieties by
permutations and combinations of the various factors relating to the body,
species, and mutual interactions. Sometimes even the Śarïra
follows the Manas and vice versa (Yadavji, 2002). When psychic or
somatic diseases become chronic due to their intensity, they may combine
with each other, i.e. a somatic disease may combine with a psychic disease.
Role of Manas in different physiopathology
All three Śārïra Doṣa, as well as the Manas
Doṣa have their own way of functioning, even though they
influence one another. This influence can be envisaged on the basis of some
classical references regarding the physical cause and its psychological
effect/manifestation, or the psychological cause and its physical effect.
Some examples are as follows:
Nidrā (sleep): Ācārya Caraka said that when
the sensory and motor organs along with the Manas are exhausted and
they dissociate themselves from their objects, the individual sleeps. Nidrā
is nothing but the location of the Manas in a place unconnected with
the sensory or motor organs (Yadavji, 2002).
Upacaya (nourishment): Freedom from anxiety about any work, intake
of nourishing diet, and adequate sleep make a person fat and bored. Here, Aciñtana
is the Manas Bhāva which has an effect on the physiology of Śārïra
(Yadavji, 2002). In Agrya Saṃgraha, narrated by Acārya
Caraka in the 25 th chapter of Sūtrasthāna,
there are many examples of such types of interrelationship of Manas
and Śārïra.
Vṛṣyatā/Avṛṣyatā (aphrodisiac
therapy): Caraka has defined the term Vṛṣyatā
and has quoted that a Dravya (substance) which is pleasant to mind
is a Vṛṣyatā one (Yadavji, 2002). In the same
chapter, the Acārya says that due to Cesta (activity)
and Saṃkalpa (determination), Śukha (happiness)
gets squeezed out of the whole body with the help of Vāyu which
has great velocity (Yadavji, 2002). Hence, he has indicated Saṃkalpa
(determination) as an inevitable factor for Śukra Cyavana
(production of semen). It means that sexual intercourse is a psychosomatic
event.
Priṇana (delightfulness)/Śoṣaṇa
(slenderness): Priṇana is the function of Rasa Dhātu
(chyme/chyle). Caraka opines that vitiation of Rasavaha Srotoduṣṭi
(~fluids which circulate in body) occurs due to excessive thinking, as it
causes provocation of Vāta. In the 25 th chapter of Sūtrasthāna,
Caraka has indicated Harṣa (cheerfulness) as the best Priṇana
(Yadavji, 2002). Here, Harṣa does not mean an ecstasy,
euphoria, or like being in the seventh heaven; rather, it is the mental
feeling of pleasure, ease, or comfort (Yadavji, 2002). Such a condition of
comfort is Ārogya or Swāsthya (health).
Roga (diseases): Disease may be caused by psychological factors, but
it steps ahead with the degree of mental energy drop off. It may be because
Roga represents any kind of Rujā (pain) (Yadavji, 2002).
The experience, tolerance, and expression of pain are solely dependant upon
Sattvabala (mental strength), and hence, definition of Roga
itself reveals the psychological aspect of all the diseases, whether
somatic or psychosomatic.
Manas and Tridoṣa
All three Doṣa have their influence on Manas. The
following are some examples to prove the relationship between Manas
and Tridoṣa:
Manas and Vāta
Control and stimulation of Manas are under the influence of Vāyu
(Yadavji, 2002). Out of five types of Vāyu (Prāṇa,
Udāna, Vyān, Samān, Apān), Prāṇa
and Udāna have greater influence on Manas. Vyān
Vāyu is also related to the seat of the Manas (Kunte &
Navare, 2010). Intellect, sense and mind functions are responsible because
of Prāṇa Vāyu, and memory power is responsible
because of Udāna Vāyu.
Prāṇa: Pranoatra… Buddhihridayendriyachittadhrika (Kunte
& Navare, 2010)
Udāna: Udanasya… Smritikriya (Kunte & Navare, 2010)
Vāta Doṣa is the stimulator of Manas, especially
of cognitive and conative faculties. It is also considered as the
controller of Manas. It carries the impulses to the Indriya
(senses) and, thus, becomes the propeller of all sorts of actions. It is
the factor which influences the functioning of speech, sensation of touch,
etc. All types of bodily functions described in Āyurveda depend
upon the Vāta Doṣa in comparison to the other two Doṣa.
Vāta has the dominance of Raja Guṇa. Both Vāta
and Manas have the same working field called Mastiṣka
(~head). Being the controller, activator, leader, and carrier of action, Vāta
is responsible for all activities of Manas. People with Vāta
Prakṛti show fluctuation of activities and quickness in response
to stimuli. This states that the predominance of Vāta makes the
physical as well as the psychological activities little exaggerated. As
stated earlier, out of the five types, out of five types of Vāyu,
Prāṇa, Udāna, and Vyāna have a greater
influence on Manas. They are very much related to the seat of Manas,
i.e. Hṛdaya (heart) and Śirah (head). Prāṇa
Vāyu moves in the Urah (chest) and Śirah, and
it regulates the organs situated in these places, along with the control of
mental thoughts and assists in better concentration (Kunte & Navare,
2010). Vātika calamity can cause functions opposite to normal Vātika
functions. Apart from that, certain Manas Bhāva like Bhaya
(frightening), Śoka (grief), etc. are also altered due to
vitiation, increase or decrease of Vāta, which once again
proves the interrelationship between Vāta and Manas
(Yadavji, 2002). Among the 80 Nanātmaja Vyādhï (single Doṣa
disease) of Vāta, there are some psychosomatic diseases also,
which indicate a very deep interrelationship between Vāta and Manas.
Manas and Pitta
Manah Prasāda (pleasure of mind) and Medhā
(intellect) are the functions carried out by Pitta (Yadavji, 2002).
Moreover, though hunger and thirst are physical phenomena, mental desire is
also associated with them. Thus, the basic tasks of Pitta involve
many psychological as well as psychosomatic functions. Normal mental
activities like Śaurya (braveness), Dhï (determination),
and Medhā are under the influence of the normal activities of Pitta
(Kunte & Navare, 2010). Sadhaka Pitta (a type of Pitta Doṣa):
Sādhaka Pitta is associated with various psychological
functions and acts as Sādhana (aid) for their fulfilment. According
to Mahaṛṣi Suśruta, Sādhaka Pitta is the main
factor which facilitates all desires of an individual. In Bhela Saṃhitā,
Sādhaka Pitta is considered as a preceptor of sound, smell,
touch, etc. and accomplishes the desires. Alochaka Pitta:
Ācārya Bhela has mentioned two types of Ālocaka Pitta
(a type of Pitta Doṣa), one of which is Buddhï
Vaiśesika Pitta. It helps in thinking, remembering, desiring,
etc., which are the functions of Manas. Generally, people with Pitta
Prakṛti are highly sensitive, speedy active in nature. They
become more arrogant, possess more ego and fearlessness, and make undue and
proud claims.
Manas and Kapha
Avalaṃbaka Kapha occurs nearest to the residence of Manas,
i.e. Hṛdaya, while Tarpaka Kapha surrounds the
headquarters of Indriya, i.e. Śirah. Bodhaka Kapha,
along with other Rasa, perceives the taste of Madhura Rasa
which is considered to be the Prasādana of Manas. (Kunte
& Navare, 2010; Yadavji, 2002). In this way, despite being the grossest
Doṣa, Kapha has an intimate interrelationship with the subtle Manas.
Normal mental functions like firmness, enthusiasm, knowledge, intellect,
forgiveness, non-greediness, and softness are under the control of Kapha.
Kapha can be correlated with Tamas Doṣa in Manas
Doṣa (Kunte & Navare, 2010). Out of five types of Kapha,
Avalaṃbaka, Tarpaka, and Bodhaka have greater influence
on the conative, cognitive, and emotional activities of Manas. Among
them, the seat of Avalaṃbaka Kapha is Hṛdaya,
which is the site of Manas. The seat of most Jñānendriya,
the Śirah, again is the domicile of Tarpaka Kapha. Bodhaka
Kapha (remaining in tongue) influences Manas to produce desire
toward different types of Āhāra (food). Kapha Prakṛti
people are dull in their activities, but they are bold, gentle, faithful,
non-greedy, intellectual, remain quiet and peaceful.
Hence, it becomes very clear that all the Śarïra Doṣa are
closely related to Manas in the aspect of Prakṛti. That
is why, while narrating the treatment of Manas Roga, Ācārya
Kāśyapa specifies nothing new, but rather suggests the same
treatment as that for Śarïra Roga (Shashtri, 1970). From
all the above descriptions, it can be derived that the perfect harmony of Manas
is responsible for the perfect harmony of body because physical state is
merely an out-picturing of the mental state, as described previously. Manas
is also related to different Dhātu, which is depicted in [Table 1]. Dhātu are grosser substances
than Doṣa elements and are aimed mainly to support the body to
remain steady as well as perform its natural physio-biological functions.
Hence, it is not possible that these substances can directly create any
impact on Manas, but their unavoidable role in the physiology of the
body makes it sure that they indirectly impress Manas in either a
positive or negative manner [Table 1].
Worry is one of the causes for Rasa Dhātu vitiation.
Excessive indulgence of sex is responsible for Śukra Vaha Srotas
vitiation. (Yadavji, 2002). Rakta Dhātu is responsible
for consistency of life. Its normal function is elaborately dealt with in Suśruta
Saṃhitā, which says that the normal functions of knowledge
perception and action stimulation, i.e. Indriyābhigraha, are
under the influence of normal functioning of Rakta (Yadavji, 2010).
Regarding Twacā (skin), it is directly stated that Manas
can do its function only by Sparśa (touch), i.e. Twacā,
which is present all over the body (Yadavji, 2002). Ojas (vital
fluid made up of essence of all seven fundamental tissues of Rasa, Rakta,
etc.) is considered as the bridge between Manas and Śarïra.
As one can see, Ojovṛddhï (increase of Ojas) leads to Tuṣṭï,
(mental satisfaction), and Puṣṭï, (well-built body) and,
on the contrary, Ojakṣaya (lessening of Ojas) is caused
by many mental factors such as Krodha (anger) and Śoka
(grief) and manifested as mental symptoms like Bhaya (afraid), Ciñtā
(chinta), etc. (Kunte & Navare, 2010). Also, Ojas is responsible
for the perfect functioning of Indriya (senses) and Buddhï
(intellect) (Yadavji, 2010). Dhātu Vriddhi kṣaya
(vitiation of Dhātu) is also related to Manas Bhāva,
which is illustrated in [Table 2] (Yadavji, 2010). Manas Bhāva is
influenced by Kṣaya (decrease) and Vṛddhï
(increase) of Dhātu. Increase, decrease, or vitiation of Dhātu
affects either heart and its attachments like arteries, veins, and Srotas
(channels), or certain psychological processes which ultimately affect Manas
[Table 2].
Importance of Manas in Triskañdha (three groups)
There are many references in classics, which accommodate examples of
psychological causes of somatic diseases and vice versa, and also
psychological therapy as a part of complete course of treatment for somatic
diseases as well as somatic medication for treating psychological diseases.
Thus, the importance of Manas has been dealt with at three different
levels, the three shkandhas, viz. Hetu (cause), Liñga
(symptoms), and Auṣadha (treatment).
Importance of Manas in Hetu Skañdha (Manas as a
causative factor)
Ācārya Caraka opines that food particles do have their
effect on Manas (Yadavji, 2002), emphasizing the prime role of Āhāra
(diet) in the well-being and morbid condition of life (Yadavji, 2002).
According to Āyurveda, disease is manifested at both the levels
of Śarïra and Manas. There are three causes of disease.
They are Asātmendriyārtha Saṃyoga (unwholesome
conjunction of sense organs), Prajñāparādha, and Parïṇāma
(transformation) (Yadavji, 2002). Mistaken belief by the intellect and
misconduct are to be understood as Prajñāparādha
(intellectual blasphemy) (Yadavji, 2002).
Ācārya Caraka mentioned that when Dhï
(determination), Dhṛti (intellect), and Smṛti
(memory) are disturbed, all the Tridoṣa get vitiated.
After that, the person starts doing Aśubha Karma (bad deed)
which produces diseases of the Manas (Yadavji, 2002). Asātmendriyārtha
Saṃyoga and Parïṇāma can also produce Śarïra
and Manas Roga.
Derangement of the three components of Prajñā, viz. Dhï, Dhṛti,
and Smṛti (Yadavji, 2002): Dhï is called derangement of
understanding whereby the eternal and non-eternal, i.e. Nityanitye,
and the good and evil, i.e. Hitahite, are mistaken one for the
other, for true understanding always perceives rightly (Yadavji, 2002). In
the event of derangement of the will, i.e. Dhṛti, the psyche
or Sattva which is always reaching out for its objects is incapable
of being restrained from undesirable objects (Yadavji, 2002). Due to the Manas
being clouded with passion and delusion, i.e. Rajomohavṛtātmanah,
the retention of true knowledge is destroyed, which is called the
derangement of Smṛti (Yadavji, 2002).
Caraka explains about two types of Vyādhï, i.e. Guru
and Laghu (Yadavji, 2002). Both of them are related to mental
stability. Further, Caraka describes three types of Sattva in
the 8 th chapter of Vimānasthāna, which are Pravara
Sattva, Madhyama Sattva, and Avara Sattva (Yadavji,
2002).
Hetu or Nidāna of diseases are of several types. Keeping
in mind the importance of Nidāna in manifestation and treatment
of the diseases, almost all Ācāryas (ancient experts) have
separately mentioned them in Nidānasthāna. Here, a few
examples of psychological and somatic Nidāna are described,
which cause psychological ailments.
In Śārïrika Doṣa, Manas plays an inevitable
role; but for that, it is necessary for Manas to be dominant in Rajas
and/or Tamas (Yadavji, 2002). Manas and its emotions can
cause physical signs and symptoms in different ways, e.g. by initiating Jwara
(pyrexia) derivation: Jwara is a Vyādhï of Pitta
gets provoked by anger (Yadavji, 2002).
Pitta consists mainly of Sattva and Rajas. As Sattva
does not cause any harm, most of the triggering factors of Pitta act
through impairing the functions of Rajas. The same phenomenon takes
place in the etiopathogenesis of Atisara (diarrhea), where the Nidana,
i.e. Krodha and Eerṣya (jealousy), are Rājasika
Bhāva and they cause Ateesāraṇa (diarrhoea)
(Yadavji, 2002).
Among the causes of both Kuṣṭha (skin disorders) and Kilāsa
(leucoderma), Pāpakarma (sin) is counted as one of the important
factors. Literally, Pāpakarma is said to be the
function/characteristic of Tamas (Yadavji, 2002). Please refer to [Table 3] (Yadavji, 2002) for the different Manas Hetu
that produce many diseases (Yadavji, 2002). While describing the causative
factors for vitiation of different Srotas, some psychological
factors have been included [Table 4] (Yadavji, 2002).
Importance of Manas in Liñga Skañdha (Manas in
symptoms of diseases)
Any somatic disease may also manifest one or more psychological symptoms in
different degrees. Some of the classical references supporting this are as
follows:
The characteristics of Bahudoṣa (excessive Doṣa)
create a picture of Sañga (obstruction) of Vāta. It may
be that Doṣa (mainly Kapha) in excessive amount and in
intensely aggravated condition causes Srotorodha (obstruction of
channels) and hence, hampers the functions of that particular Srota.
Tañdrā (sleepiness) and Abuddhïtvam (mental retardation)
may be a result of Manovaha Srotorodha (channels which carries
senses) (Yadavji, 2002).
Jwara (~fever) is said to be the cause of pain and agony in the body
and Manas. In addition, it mediates misery of the Indriya.
The cardinal sign of Jwara is "Sañtāpa,"
which, both in the context of the body and the Manas, means raised
temperature or suffering. Jwara is merely considered as a somatic
disease, but lots of references regarding its psychosomatic approach are
found, especially in Caraka Saṃhitā (Cikitsāsthana).
According to the causative emotion, treatment is also described. Among all
the treatments, Pratidwandwi Cikitsā (counter treatment) is
unique and eye-catching. Though it means overwhelming one emotion by the
other, it can be accommodated under the umbrella of psychosomatic remedies
as finally it cures the physical signs and symptoms of Jwara.
Psychological manifestations are found at both levels, Pūrvarūpa
(prodromal) and Rūpa (symptom), of Jwara (Yadavji,
2002). Some other psychological symptoms of different ailments have been
mentioned in [Table 5] (Yadavji, 2002).
Importance of Manas in Auṣadha Skañdha (Manas
in treatment of diseases)
Āyurveda suggests three types of treatment according to the
nature of the diseases: if the disease is caused due to Karma
(activity) done in previous birth or in present life, it may be incurable
or may be treated by Daivavyapāśraya Cikitsā (divine
treatment); for somatic diseases, Yuktivyapāśraya
(physico-pharmacological treatment) is designated and for diseases of
psychological origin, Sattvāvajaya (psychological treatment) is
indicated. To create defense against certain psychological and psychosomatic
diseases, Āyurveda has introduced a peculiar way of Sadvritta
(good conduct) and Ācāra Rasāyaṇa (code and
conduct of diet and lifestyle). These can be taken as Manas therapy
for avoiding Śārïrika ailments.
Rasāyaṇa (rejuvenation): Emotional balance is said to be
inevitable for Kuti Rasāyaṇa (a type of rejuvenation
related to the house). Right from the construction of the Kuti
(house) to the time of the person entering into it, everywhere
psychological stability and peace are given much importance (Yadavji,
2010). Kuti should be comfortable and pleasant to one's Manas
(Kunte & Navare, 2010). Balanced and steady condition of Manas
is necessary for one while entering in the Kuti (Yadavji, 2002).
Vājeekaraṇa (aphrodisiac therapy): In Vājeekaraṇa
remedies, it is essential for the drugs to have Harṣaṇa
(ejaculation) property. Female is told to be the best Vājeekaraṇa
Dravya; it is also acceptable only when the male has affinity and
intimacy with her.
Garbhāvastha: It is important for the mother to stay happy all
the times, as the joy of mother adjoins fetal development (Yadavji, 2002).
Ateesāra (diarrhea): Treatment of some diseases, encountered
often in routine life, also involves psychological management along with
drugs, as stress and emotional calamities are also common in this era.
Among such diseases, the most often is Ateesāra as Vata
gets provoked hastily in the condition of fear and gloom and, hence, causes
Ateesāra (Yadavji, 2002).
Chardi (vomiting): Caraka has indicated the therapeutic use
of various types of fragrances, which are obviously pleasant to one's mind,
in the management of Chardi (Kunte & Navare, 2010). This
reference may be quoted as the root of aromatherapy in ancient India. It
also points toward the role of Indriya as a mediator between the
body and the psyche.
Tṛṣṇā (thirst): Another example showing the
importance of Manas in the treatment of somatic diseases is of
management of Tṛṣṇā through memorizing the
cool and pleasant wet atmosphere or listening to stories narrating rivers
and lakes having lotuses, etc. Also, drinking and sprinkling the holy
water, consolation, and pleasure are mentioned to be a part of the
management of thirst (Yadavji, 2002). Some other examples showing the importance
of psychological aids in the treatment of diseases are as follows:
Sthaulya (obesity): Gradual increase of Ciñtana means keeping
the mind engaged with thoughts, and paying sincere attention to things,
which help in reduction of weight is suggested (Yadavji, 2002).
Kārśya (thin): Most of the tools of the management of Kārśya
are related to psyche as Ācārya Caraka himself has said
that mental joy is the best Priṇana (Yadavji, 2002). Sleep,
pleasure, comfortable place for sleep, mental withdrawal, peace, and to
witness the favorite ones are indicated to treat Kārśya.
Also, excessive thinking, sexual intercourse, and physical exercise are to
be avoided.
Nidrānaśa (insomnia): Pleasant odors and words are
considered to help in bringing sleep (Yadavji, 2002).
|
Discussion
|
|
|
When the abnormalities of the Manas Doṣa continue to exist for
some period, they further reach the stage of aggravation, i.e. Prakopāvastha
(aggravation), in which certain psychic symptoms such as Ciñtā
(worry), Vyākulatā (apprehension), Bhaya (fear),
and Śoka (grief) develop. It can be said that psychological
symptoms occur in the early stage of the diseases. When the override of
psychic responses happens, it continues for a prolonged period and starts
influencing the body. Doṣa, especially Vāta, gets
further aggravated. The interaction of Śārïrika Doṣa
with Mānasika Doṣa occurs in the phase of Prasara
Avasthā (dissemination). When all these Doṣa affect
the Hṛdaya, Manovaha Srotas, and Dhātu, they
result in Sthānasaṃshraya Avasthā (localization).
Afterward, many symptoms become predominant in Vyaktāvasthā
(manifestation) of any Manas or Śarïra Vyādhi. At
last, all the Vyādhi come under Bhedāvasthā
(untreatable) if not treated. It can be said that in Manas Vyādhi,
Udbhavasthāna (place of manifestation) can be Manas,
Asrayasthāna (place of vitiated Dosha) can be Hṛdaya,
and Śarïra can be Vyakti Sthāna (place where the
symptoms arise). All Manas Vyādhi may manifest anger, grief,
fear etc. in the primary stage of Vyādhi. After that, in the
subsequent stage, Hṛdaya also gets involved, and hence, Doṣa
like Prāṇa, Udāna, Vyāna Vāyu, Sādhaka
Pitta, Avalaṃbaka and Tarpaka Kapha get affected,
along with Dhātu and Mala (waste). Thus, symptoms of Manas
Bhāva can illustrate both Śārïrika and Mānasika
Vyādhi.
From time immemorial, the concept of mental illnesses and their treatment
has been discussed. Being a health science with a holistic approach, Āyurveda
considers Manas as an integral part of life, and therefore
recommends various practices to control Manas for a healthy life. Caraka
describes three groups of treatment, i.e. Daivavyapāśraya
(divine treatment), Yuktivyapāśraya
(physico-pharmacological method), and Sattvāvajaya
(psychological method). Here, Daivavyapāśraya is a
treatment with faith which creates confidence and removes the fearing and
pessimistic tendencies which, in turn, facilitate the cure of Vyādhi.
Diet and medication is the second treatment category (Yadavji, 2002). Saṃśodhana
(purifying treatment) and Saṃśamana (pacifying treatment)
help in the management of Vyādhi. Daivavyapāśraya
and Yuktivyapāśraya are without and with medicine therapy
respectively. The methods of Adravyabhuta Cikitsā (treatment
without substances) are fear, excitement, etc. Atharvaveda described
some of the psychological disorders and their treatment in the form of Prāyascitta
(repentance), which developed as Sattvāvajaya Cikitsā in
the later period of Āyurveda Saṃhitā.
Evolution of Manas from subtle part of food has been described in Chāndogya
Upaniṣada, which indicates that there is definite effect of
quality of food on Manas. This concept was further developed in the
various Āyurvedic texts in the form of Medhya
(nootropic), Amedhya (non-nootropic), etc., qualities of Āhāra
and Auṣadha.
|
Conclusion
|
|
|
0Caraka Saṃhitā gives a very good description of Manas
Siddhāñta including its normal and abnormal states, but all
these descriptions are highly scattered. Seeds of Āyurvedic
concept of Manas are found in different philosophical texts, but Āyurveda
considers it in an applied way. Manas is the connecting link between
the Ātmā with Śarïra, and hence, influences
both. Manas plays an important role in vulnerability (Hetu Skaňdha),
in severity, and prognosis (Liñga Skaňdha), and in
bioavailability of drugs, dose, mode of administration, and route of
administration (Cikitsā Skañdha). Manas Hetu
plays an important role in causing diseases through Asātmendriyārtha
Saṃyoga, Prajñāparādha, etc. In the same way, Manas
also plays a role in keeping healthy status as well as in disease
production. Rajas and Tamas are the two Doṣa of Manas
which play a major role in causing the diseases, both psychological and
somatic. The changes in lifestyle and circumstances have changed the face
of modern man. For the successful survival of an individual, one has to
face cut-throat competition in every field of life. This creates tremendous
stress which further escalates into many physical and psychological
diseases. Therefore, for the successful survival in this competitive world,
there is a need of promotion of mental health, and Sattvāvajaya
Cikitsā through Ayurveda can play a vital role in this field.
|
References
|
|
|
|
1.
|
Ghanekara,
B. G. (2006). Vaidhyakiya Subhashitani. (Reprint). Varanasi:
Chaukhamba Prakashana. 
|
|
2.
|
Kunte,
A. M. & Navare K. S. (2010). Astanga Hridaya. (10 th
ed.). Varanasi: Chaukhambha Sanskrita Sansthana.
|
|
3.
|
Mitra,
J. P. (2008). Astanga Samgraha, (6 th ed.). Varanasi:
Chaukhambha Sanskrit Series office.
|
|
4.
|
Shashtri
G. M. (1970). Kashyapa Samhita. (6 th ed.). Ahmedabad:
Sastu Sahitya Vardhaka Karyalaya.
|
|
5.
|
Yadavji,
T. A. (2002). Caraka Samhita. (Rev. ed.). Varanasi: Chaukhamba
Orientalia Prakashan.
|
|
6.
|
Yadavji,
T. A. (2010). Sushruta Samhita. (Rev. ed.). Varanasi: Chaukhamba
Surabharati Prakashan.
|
[Table 1], [Table 2], [Table 3], [Table 4], [Table 5]
|
Search Pubmed for