Concept of Mana /Mind in - PowerPoint Presentation

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Concept of Mana/Mind in Ayurveda

Presented by:Saurabh YadavDepartment of Kriya SharirAssistant professor HAMC&H

Date-09/05/2020

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Etymology and Derivation:Manah The word “Mana” is derived from root word “

Mana” on adding the suffix “Asuna”, with the following meanings. Which perceives Which leads to knowledge Which analyses by special knowledge Mind or psyche

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Chitta The word “Chitta” is synonymous with Mana and denotes

- Mind - Mediator for understanding - Mediates perception - Awakes, provides sense - Examining and evaluating instrument Thought process (thinking), imagining, thought, intention, aim, wish, intelligence, reflecting, memory, reason, heart, mind, soul, spirit.

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Definition of Manasa One which establishes the contact between the soul and body and which regulates the functions of the Indriyas is defined as a

Mana. One which is responsible for the perception or non perception of knowledge is called Manasa.

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Vishaya (Objects) of Mana चिन्त्यं विचार्यमूह्यं च ध्येयं सङ्कल्प्यमेव च|

यत्किञ्चिन्मनसो ज्ञेयं तत् सर्वं ह्यर्थसञ्ज्ञकम्|| (Ch.Su 8/21)

The objects of

Mana

are :

Chintya

(things requiring thought)

Vicharya

(consideration)

Uhya

(hypothesis)

Dhyeya

(emotional thinking),

Sankalpya

(determination) or whatever can be known by mind, are regarded as its subjects.

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Chintya: Which is required to think about to do or not to do, and with or without purpose. Vicharya: It is a distinct analysis, which directs the mind to accept or reject a thing.

Uhya: It is a speculation, hypothetical self-discussions and logical thinking about a condition. Dhyeya: concentration on specific object. Sankalpa: determination of mind about a thing. Other objects: Any other knowledgeable entity.

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Functions of Manasa: इन्द्रियाभिग्रहः कर्म मनसः स्वस्य निग्रहः| ऊहो विचारश्च, ततः परं बुद्धिः प्रवर्तते||

(Ch. Su 8/21) The functions of Mana are Indriabhigraha (control of sense organs), Svasyanigraha (self restraint), Uhya (hypothesis) and

Vichara

(consideration).

Indriabhigraha

Mana

is called as the controller of senses because it indicates to receive and send the impulse and impels the cognitive senses for perception of objects.

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Svasyanigraha Controlling of own function or self control is another function of Mana. It is called Chanchala

, so it is necessary to have Svasyanigraha to have right orientation towards desired objects and retraction from those after the purpose is fulfilled. Uhya Chakrapani explained in favor of

Uhya

that knowledge of imaginary objects, which produced by complete examination by mind is

Uhya

. It can be

labeled

as ‘

Alochana

Gyana

’ and it is in the form of ‘

Nirvikalpa

Gyana

’

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4. Vichara Chakrapani stated that thinking upon perceived object for its reception (Upadeya) or rejection (

Heya) is Vichara.

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खादीन्यात्मा मनः कालो दिशश्च द्रव्यसङ्ग्रहः| सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्||४८||

(ch.su.1/48) Panchmahabhuta, soul, mind, time and space constitute the matter. In this verse without the mind body and soul can not manifest the sentient itself. So the soul in combination with mind and body is sentient.

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Qualities of mind: अतीन्द्रियं पुनर्मनः सत्त्वसञ्ज्ञकं, ‘चेतः’ इत्याहुरेके, तदर्थात्मसम्पदायत्तचेष्टं चेष्टाप्रत्ययभूतमिन्द्रियाणाम् ||

(ch.su 8/4) Mind on the other hand, transcends all sense perception. It is known as sattva; some call it cetas. Its action is determined by its contact with the objects(like happiness, misery etc;)and the soul; this act as a driving force for all the sense faculties.

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The role of mind in perception: मनःपुरःसराणीन्द्रियाण्यर्थग्रहणसमर्थानि भवन्ति|| (

Ch.Su 8/4) The sense faculties (like Chakshu, Shrotram, Ghranam, Rasanam,

Sparshanam

) are capable of perceiving their respective objects only when they are motivated by mind.

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Process of perception of knowledge इन्द्रियेणेन्द्रियार्थो हि समनस्केन गृह्यते|

कल्प्यते मनसा तूर्ध्वं गुणतो दोषतोऽथवा ( Ch.Sha.1/122) Objects are perceived with help of sense organs together with the mind. This perception is purely mental bin for initiation, the practical advantages or disadvantages are ascertained thereafter.

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Factors determining the quality of mindयद्गुणं चाभीक्ष्णं पुरुषमनुवर्तते सत्त्वं तत्सत्त्वमेवोपदिशन्ति मुनयो बाहुल्यानुशयात् (

Ch.Su. 8/6)The mind of a person is qualified on the basis of the type of his repeated action. It is so because that quality must be predominating. In spite the ever-changing state of mind, there is one and only one quality which predominates an individual. This predominance is judged by the frequency of a given quality in an individual.

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Guna of Manasa

Anutvam (atomic dimension) Ekatavam (oneness or singleness) are considered to be the two characteristic of the Mana. There are very basic characters of the mind. If it were not so, all kind of perceptions would have occurred at a time.

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स्वार्थेन्द्रियार्थसङ्कल्पव्यभिचरणाच्चानेकमेकस्मिन् पुरुषे सत्त्वं, रजस्तमःसत्त्वगुणयोगाच्च; न चानेकत्वं, नह्येकं ह्येककालमनेकेषु प्रवर्तते; तस्मान्नैककाला सर्वेन्द्रियप्रवृत्तिः|ch.su.8/5 In the same individual, the mind appears to be in multiple characters due to variations relating to the experience of its objects, perceptions of the objects of the sense faculties, its disposition and also its contact with Rajas,

Tamas and Sattva qualities

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But actually speaking, there is no multiplicity of mind. It is one and only one. so it does not motivate more than one sense faculty at a time ; and that is why all the sense organ not active simultaneously.

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मनसस्तु चिन्त्यमर्थः| तत्र मनसो मनोबुद्धेश्च त एव समानातिहीनमिथ्यायोगाः प्रकृतिविकृतिहेतवो भवन्ति||१६|| 8 Thinking constitute the object of the mind. So the proper utilisation or excessive utilisation, non utilisation and wrong utilisation of mind or memory faculty is responsible for normal and abnormal mental conditions.

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Seats of Mana Hridaya

Charaka and Sushruta have mentioned that only Hridaya is the seat of Chetana in the body. Vagbhatt has also considered the

Hridaya

is the actual seat of

Mana

.

Hridaya

is considered to be the seat of

Trigunas

that are Normal characteristic of

Mana

.

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Shira It has been explained that Prana and Indriyas

are situated in Uttamanga i.e. Sira. Among the whole Indriyas, Manasa is the supreme because it is the controller of them.

Sarva

Sharira

The whole of the body is the seat of mind. Mind is continuously active, so it cannot stay at one particular place

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सत्त्वतश्चेति सत्त्वमुच्यते मनः| तच्छरीरस्य तन्त्रकमात्मसंयोगात्| तत् त्रिविधं बलभेदेन- प्रवरं, मध्यम्, अवरं चेति; अतश्च प्रवरमध्यावरसत्त्वाः पुरुषा भवन्ति| ( Ch.Vi.8/119)Sattva

is mind and it regulates the body because of its association with the soul. Depending upon its strength it is of three types-Pravar(superior)-pravar sattva people are those having characteristics like sattva sara

.

Pravar

sattva

people tolerate serious exogenous and endogenous diseases without much difficulty.

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Madhyam (mediocre)- individuals having mediocrity of mental faculties tolerate the pain themselves when they realise that other can also tolerate it, then they at times gain strength from others.Avar (inferior)- people with inferior mental faculties unable to sustain their mental strength even though they are motivated by others. They are susceptible to fear, grief, greed, delusion, ego and mild pain.

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Characteristics of Good status of Sattva ( Examination of Sattva Sara):

स्मृतिमन्तो भक्तिमन्तः कृतज्ञाः प्राज्ञाः शुचयो महोत्साहा दक्षा धीराः समरविक्रान्तयोधिनस्त्यक्तविषादाः सुव्यवस्थितगतिगम्भीरबुद्धिचेष्टाः कल्याणाभिनिवेशिनश्च सत्त्वसाराः| (Ch. Vi. 8/110) Individual having the excellence of mental faculties are characterised by good memory, devotion, gratefulness, wisdom, purity, excessive enthusiasm, skill, courage, valour of fighting, absence of sorrow, proper gait, depth of wisdom and sincerity in actions and virtuous acts.

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Manasika Bhava/Vikara:

Anything that affects the physiology of Mana can lead to its psychopathology i.e. abnormal state of mind. These pathological conditions of Mana are considered as Manasika vikaras or Psychological disorders.

Manasika

Bhavas

are defined as physiological states of

Mana

like Kama,

Krodha

,

Lobha

,

Moha

,

Harsha

.

When these

Bhavas

are within physiological limits then they are considered as normal and constitute a healthy state of

Mana

and

Sharira

..

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When the physiology of these Mana Bhavas,are disturbed then they are considered as abnormal and constitute a pathological state of Mana leading to

Manasika Vikaras. Even the mental constitution called as the manasa Prakriti like the Shareera prakriti

remains unchanged throughout the life.

Rajas and

Tamas

, being two psycho-pathological factors, affect the mind and produce certain pure and primary mental disorders known as

Manas

Vikaras

. Simply these can be defined as “Abnormal State of Mind”. The character of Abnormal State of Mind (ASM) is

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Impairment of Mana Karma (General Mental Functions) viz. Indriyabhigraha (Perception and Motor Control in the absence of organic problems), Manonigraha

(Mind control), Uhya (Hypothetical self discussion), Vichara (Critical analysis based on observations) and different aspects of Manasa viz. Buddhi (Decision), Smriti (Memory),

Sangya-gyana

(Orientation and responsiveness),

Bhakti

(Desire of faithfulness),

Sheel

(Conduct),

Chesta

(Psychomotor activity),

Achara

(Psychosomatic activities) severally or in combination.

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Practices preventing psychosomatic disturbances For preventing psychosomatic disturbances and for the maintenance of the positive health and control of sense faculties one should always follow the code and conduct like:Respects to the gods, teachers, brahmins

, preceptors, elederly people etc offer oblation to the herbs, wear good herbsHave a haircut, shave and nailcut-thrice in every 15 days, clean excretory passage and feet frequentlyWear good apparel, apply scent, always apply oil to the head, ears, nostrils and feet,comb hair, be happy

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Speak timely beneficial, measured sweet words, be self controlled and virtuous, envy in action but not in the resultsBe careful ,fearless, clever and devoted to teachers who have attained spiritual perfection and are advanced in modesy, intellect, learning.Be friendly to all creatures, reconcile the angry, console the

frighttened, be merciful to the poorBe predominantly of compromising nature and tolerant towords unpalatable words uttered by others, be controllers of intolerance, be of peaceful disposition and conquor the very roots of attachment and hatered. (ch. Su 8/18)

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Principles of preventing psychic disturbances Normally, mind, including sense faculty remains undisturbed. In order that they are not disturbed in any way, one should make all the efforts to maintain their normal condition. this can be achieved by The performance of duties after duly considering their pros and cons with the help of the intellect together with the sense faculties applied to their respective wholesome objects

By acting in contradistinction with the qualities of place, season and one’s own constitution including teperament. So one, who is desirous of his own well being should always perform noble acts with proper care. (ch.su.8/17)

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Proof of existence of mind and its attributes- लक्षणं मनसो ज्ञानस्याभावो भाव एव च| सति ह्यात्मेन्द्रियार्थानां सन्निकर्षे न वर्तते||१८|| वैवृत्त्यान्मनसो ज्ञानं सान्निध्यात्तच्च वर्तते|

(ch.sha 1/19)sometimes one understands a thing and sometimes one does not. This proves the existence of the mind as a separate sense organ. When there is no contact of mind with sense organs and their objects, no understanding of things can occur. It is only when the required mental contact is there. Atomicity and oneness are considered to be the two characteristics features of the mind.

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Applied aspect of Mana On the basis of mind-body interaction various Manasika Bhavas

or Manasika Bhava Vikaras can be classified as follows. 1. Manodhisthita Manasa

Vikara

Here only

Manasa

Vikaras

included. They are.

Kama (Desire)

Krodha

(Anger)

Lobha

(Greed

Chittodvega

(Anxiety)

Chinta

(Worry)

Bhaya

(Fear)

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2. Nanatmaja Manasa Vikara

Here Sharirika Doshas vitiate Mana and manifestation of Manasa Roga will occur. They are:

Ashabda

Shravana

(Auditory Hallucination)

Tama (Withdrawal)

Bhrama

(Confusion)

Vishada

(Malaise)

Atipralapa

(Prating)

Asvapna

(Insomnia)

Anavasthitachittatva

(Fickleness or anxiety)

Nidradhikya

(

Hypersomnia

)

Tandra

(Stupor)

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Sharira Manodhisthita Manasa

Roga Here both Sharirika Doshas and Manasa Doshas Vitiate equally.

Unmada

(Psychosis)

Apasmara

(Epilepsy)

Atatvabhinivesha

(Anxiety) disorder

Apatantraka

Aptaanaka

(Hysteria)

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Mada (Intoxication) Murchha (Fainting) Sanyasa (Coma)

Madatyaya (Alcoholism) Vishajaunmada (Toxic psychosis) Jalasantrasa (Hydrophobia)

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4. Manoshariradhisthana Manasa Vikara

Shokaja Jwara (Fever due to Grief) Kamaja Jwara (Fever due to Passion) Krodhaja Jwara (Fever due to Anger)

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5. Manasa Vikaras Causing other Rogas - Here mental abnormalities or Manasa Vikaras aggravate

Sharirika Vyadhi. Here Sharirika Vyadhis potentiated by Manasa Vikaras

. The somatic diseases wherein psychological factors involved are as follows.

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Etiology of the disease - Psychosomatic Approach In Vimana Sthana,

Acharya Charaka has described the etiopathogenesis of all the somatic diseases on the basis of Manasika Bhavas. He concluded that all the somatic diseases are originated from the psychological factors like Lobha

, Kama,

Krodha

,

Moha

etc

.

Acharya

Charaka

has emphasized there that root cause of

derrangement

of four factors (i.e.

Vayu

,

Jala

,

Desha

,

Kaal

) responsible for epidemics is – unrighteousness i.e.

Adharma

.

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Acharya Charaka has very nicely explained about the origin of Manasika

Bhava from this Adharma (unrighteousness). He explained that at declining of Kritayuga i.e. golden age, those persons who were better circumstance, due to overindulgence, heaviness of the body (Sharira Gaurava) occurred.

Heaviness gave rise to fatigue, lassitude, hoarding and greed. In this way this 1st

Manasika

factor i.e.

Lobha

came in to existence at the end of golden age (

Sata

Yuga).

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Presence of Alpasatva (weak psyche or psychic energy) in the genesis of illness. The involvement of both Sharirika and

Manasika Doshas combined or only Manasika Doshas. The involvement of both the Adhisthana (organ of genesis viz. Sharira

and

Manasa

or

Mana

alone).

The classical identification of illness either as

Manasa

Vikara

or

Ubhayatmaka

Vikaras

.

Vitiation of

Manovaha

Srotasa

and

Manodhisthana

i.e.

Hridaya

.

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Characteristics of a mentally healthy personA mentally healthy person is free from internal conflicts.He is well adjust i.e. he is able to get along well with others.

He has strong sense of self-esteemHe knows himself, his needs, problems and goalsHe faces problems and tries to solve them i.e. coping with stress and anxiety.

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Mental health in ayurveda:समदोषः समाग्निश्च समधातुमलक्रियः

प्रसन्नात्मेन्द्रियमनाः स्वस्थ इत्यभिधीयते (Su.Su.15/41) समदोषःसमाग्निश्च समधातुमलक्रियः- includes physical health प्रसन्नात्मेन्द्रियमनाः-

includes sensorial, mental and spiritual health.

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Mental status examination general appearance and behaviour speech mood and affect

thought perception cognition insightjudgement

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Promotion of mental healthPractice of swasthavritta and sadvritta

Practice of yoga, spirituality and positive thoughtAchara, Ajasrika and Medhya RasayanaSattvika

Ahar-Vihar

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Specific techniques for sattvavajayaमानसो ज्ञानविज्ञानधैर्यस्मृतिसमाधिभिः||५८|| (Ch. Su 1/58)

धीधैर्यात्मादिविज्ञानं मनोदोषौषधं परम्||२६|| (Ah.Su 1/26)तत्र बुद्धिमता मानसव्याधिपरीतेनापि सता बुद्ध्या हिताहितमवेक्ष्यावेक्ष्य धर्मार्थकामानामहितानामनुपसेवने हितानां चोपसेवने || (Ch. Su. 11/46)मानसं प्रति भैषज्यं त्रिवर्गस्यान्ववेक्षणम्|

तद्विद्यसेवा विज्ञानमात्मादीनां च सर्वशः

||

(Ch. Su. 11/47)

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Scope of Sattvavajaya therapy

Ayurveda considers three important factors in the causation of the diseases-both physical and mental Pragyaparadha (Intellectual Blasphemy) Asatmyendriyartha Samyoga (Incompatible contact of sense organs with objects)

Parinama

(Time factor including

chronobiolgical

errors)

बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम्|

प्रज्ञापराधं जानीयान्मनसो गोचरं हि तत्

||

(Ch.Su.1/87)

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Cont..Caraka, while describing the causative factors for miseries, gives a fair amount of importance to Pragyapradha (intellectual blasphemy). He says a person whose intellect, patience and memory are impaired subjects himself to intellectual blasphemy, by virtue of his evil actions.

Intellectual pseudo – conception and improper conduct represent intellectual blasphemy. All this comes under the preview of the mind as the intellect is the direct product of mind and the conduct originates from the former.

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Intellectual blasphemy aggravates all the Dosas. Caraka enumerates various ailments which manifests as a direct consequence of impairment of intellect, patience, and memory (i.e

intellectual blasphemy). Besides this, other two major causative factors namely Astmyendriyartha Samyoga and Parinama, may also come under the preview of Pragyaparadha because it is ultimately the Pragyaparadha

that leads to these two causative factors.

Thus intellectual blasphemy is the main causative factor of all the mental and most of the physical derangements.

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Applied aspects of Sattvavajaya 1. Assurance

2. Replacement of emotions 3. Regulation of thought process 4. Re-framing of Ideas 5. Channeling of Presumptions 6. Correction of objectives and ideals. 7. Proper guidance and advice for taking right decisions 8. Proper control of patience.

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