E-ISSN:2456-3110

Review Article

Manasatattva

Journal of Ayurveda and Integrated Medical Sciences

2022 Volume 7 Number 1 Jan-Feb
Publisherwww.maharshicharaka.in

Manasatattva and its therapeutic principles

G. Ambe K.1*, R. Mishra B.2
DOI:

1* Kavita G. Ambe, Post Graduate Scholar, Post Graduate Department of Basic Principles of Ayurveda and Samhita, Shri Ayurved Mahavidyalaya, Nagpur, Maharashtra, India.

2 Brijesh R. Mishra, Professor, Guide & H.O.D., Post Graduate Department of Basic Principles of Ayurveda and Samhita, Shri Ayurved Mahavidyalaya, Nagpur, Maharashtra, India.

Manasa means belonging to the mind or spirit, mental, spiritual.[1] Tattva means true or real state, truth, reality.[2] So Manasatattva is real state of mind. Sometimes one understands a thing and sometimes one does not. This proves the existence of the mind as a separate sense organ. That is why, when there is no contact of the mind with sense organs and their objects, no understanding of things can occur. It is only when the required mental contact is there that one can understand things. Atomicity and oneness are considered to be the two characteristic features of the mind.[3] Mental health is as important as physical health. Acharya Susruta clearly mentioned that, man is said to be Svastha(healthy) whose Dosas, Agnis, Dhathus and Malās are in the state of equilibrium along with mental, sensory and spiritual pleasentness and happiness.[4]

Keywords: Manasa, Citta

Corresponding Author How to Cite this Article To Browse
Kavita G. Ambe, Post Graduate Scholar, Post Graduate Department of Basic Principles of Ayurveda and Samhita, Shri Ayurved Mahavidyalaya, Nagpur, Maharashtra, India.
Email: 		Kavita G. Ambe, Brijesh R. Mishra, Manasatattva and its therapeutic principles. J Ayu Int Med Sci. 2022;7(1):250-255.
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https://jaims.in/jaims/article/view/1723

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2022-01-25 2022-01-27 2022-02-03 2022-02-10 2022-02-17
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
Nil Nil Yes 17%

© 2022by Kavita G. Ambe, Brijesh R. Mishraand 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

Purusha comprises of twenty four Dhatus, i.e. mind, ten Indriyas (sensory and motor organs), five objects of sense organs and Prakriti (consisting of eight Dhatus, viz. five Mahabhutas (in their subtle form), Ahamkara (ego), Mahan (intellect) and Avyakta (primordial element).[5] The mind  is the set of faculties such as consciousness, perception, imagination, intelligence, thinking, judgement, language  and memory, as  well as emotion and instinct. Things requiring thought, consideration, hypothesis, attention, determination or whatever can be perceived by the mind, are regarded as its objects. Control of sense organs, self-restraint, hypothesis and consideration represent the action of the mind. Beyond that flourishes the domain and intellect.[6] People whose body and mind are disease-free, and those who are endowed with youth, enthusiasm, strength, virility, reputation, manliness, courage, knowledge of arts and sciences, healthy senses, objects of sensory perceptions, ability of the sensory organs, riches and various luxurious articles for enjoyment, and who can achieve whatever they want and roam as they please are said to lead a happy life. Those who are the well-wishers of all beings, who do not desire the wealth of others, who are truthful, peace loving, who are thoughtful before taking action, who are vigilant, who experience the three important objectives of life (righteousness, wealth and desire) without one affecting the other, who respect superiors, who are endowed with the knowledge of arts, sciences and tranquility, who serve the elders, who have full control over lust, anger, envy, arrogance and pride, who constantly indulge in various types of charity, meditation, acquisition of knowledge and quiet life (solitude), who have full spiritual knowledge and are devoted to it, who work both for the present as well as for the next life, and are endowed with memory and intelligence lead a useful rather beneficial life, while others don’t.[7]

For a happy and healthy life, physical health as well as mental health is very important. Health is a state of complete physical, mental and social well-being and not merely the absence of diseases. In Ayurveda Vayu, Pitta and Kapha are described as bodily Dosha, Rajas and Tamas are the mental ones.[8] Because of their multitudinous nature, diseases are innumerable. On the other hand, Doshas are numerable because

of their limited number. So only some of the diseases will be explained by way of illustrations whereas Doshas will be explained in their entirety. Rajas and Tamas are the Doshas pertaining to the mind and the types of morbidity caused by them are Kama (passion), anger, greed, attachment, envy, ego, pride grief, worry, anxiety, fear, excitement etc.[9]

Madhvacharya explained six Darshana, among six Darshanas Maharshi Patanjali’s Yoga-Darshana is enlighten the term Manas. In Yoga-Sutra citta is used as a synonym of Manas. Adding more information about Manas they beautifully elaborate Citta Vritti (mental functions), Cittabhumi (mental planes), Pancaklesha (five emotional statuses) and many other things. An individual can never get the benefits of rasayana if he has not undergone grossly the process of Samsodhana of his physical as well as mental impurities. The treatment meant for providing longevity and for relieving senility and disease succeed in persons having purified mind and body controlled self.[10]

Materials and Methods

  1. Classical texts of Ayurveda Charak Samhita, Sushrut Samhita, Ashtang Sangrah and Ashtang Hridaya were explored for the references and understanding.
  2. Yog Darshan was screened for interpretations.
  3. These references were compiled, analysed, and discussed for a through and in-depth understanding of the concept Manasa Tattva.

Conceptual review of Manasatattva

Sthana of Manas

Hridaya is considered as the seat for Manas.[11] The sense organs are capable in perceiving their objects only when they are supported by mind[12]

In Charak Samhita mentioned that one who wants to protect the heart, the great vessels and the Ojas, should avoid particularly the causes of the affliction of mind. Over and above, he should regularly take the measures which are conducive to heart and Ojas and cleansing of Srotas and also make efforts for serenity of mind and knowledge.[13]

Hriday and Dashadhamani are Mulasthana of Manovahasrotas. The various Nirukti Are found for word Hriday. One means the centre of


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something. Hruharati, Da Dadati, Yayati means the place where something is given, something is taken and it transports. Analysis was made regarding the exact site of Mana as described in Manovahasrotas.[14]

Principles of treatment for mental disorders

A. According to classical text of Ayurveda

  • There are three types of diseases Nija (endogenous), Agantuja (exogenous) and Manasa (psychological). Nijavyadhi (endogenous diseases) are caused by vitiation of body Doshas (Vata, Pitta and Kapha). Agantuja (exogenous diseases) are caused Bhuta (invisible organisms), poisonous substances, wind, fire and trauma. Manasa (psychological diseases) are caused by conflict between not getting the desired things and getting non desired things.[15]
  • Former ones (Shariradosha) are pacified by remedial measures of divine and rational qualities while the latter ones (Manas Dosha) can be treated with general and specific knowledge, temperance, memory and concentration.[16]
  • Dhi (descrimination), Dhairya (courage, strong will) and Ātmādivijñāna (knowledge of the soul, spiritual teachings etc.) are the ideal therapies for the mind.[17]
  • Dhi is the ability of the person to decide good and bad, Dhairya is ability to adhere to the good, avoid the bad, and withstand difficulties with strong will; Atmādivijñana is possessing or obtaining correct knowledge of the soul, of the aims and pursuits of the present life as well as of future life etc., in other words, a philosophical view of human life. These are especially of great value in the treatment of mental disorders.[18]

There are three types of therapy - spiritual, rational and psychological.

  1. Daivayapashray Chikitsa In Charak Samhita, Daivayapashray Chikitsa is one of the three treatments, mentioned in Sharirik Dosha and Manasik Dosha. Commenting on this Acharyachakrapani explains Daivavyapashraya Chikitsa is mentioned first because its mode of action can’t be ascertained through a general logic, but gives immediate results. Daivavyapashraya Chikitsa revives normal functioning of Sattaguna and removes
  1. obstacales of Raja and Tama. Acharya Sushruta also explained usage of Bali, (offerings) Homa, Havan, (offering ghee to holy fire) etc as a Shanti Karma for the Grahas as one of the Ashtanga of Ayurveda, called as Bhootvidya.[19] Daivavyapashraya Chikitsa acts on the basis of Prabhav. Daivavyapashraya Chikitsa (divine therapy) the word Daiva refers to sinful acts committed in past life. Daivavyapashray Chikitsa is a treatment based on pleasing the god.[20]e.,
Mantra Hymns
Aushadha Amulets, Talisman
Mani Wearing of Gems
Mangala Auspicious ceremony
Bali Offering to God.
Upahara Gift
Homa Oblations
Niyama Observance of auspicious scriptural rules.
Prayaschitta Atonement
Upavasa Fasting
Svastyayana Chanting of auspicious, hymns
Pranipata Observance to the god.
Gamana Going to pilgrimage

  1. Satwavajayachikitsa (Trans therapy) Satva means mind, and Avajaya means to win or conquering. Thus, Satvavajaya treatment is to gain control over the mind of the patient and helping them to keep their mind and senses detached from the unwholesome subjects. Is aimed at regaining the normal mental activity by conducting practice of Yama, Niyam, Asana, & Pranayam. Satwavajayachikitsa uplift the Satwa of the patient. This enhances Pranvayu circulation throughout the body resulting in removal of blockage of channels of circulation linked to mind. Recent research has showed Satwavajayachikitsa superior to Shunthi tablet in the treatment of Manasadoshaajeerna. Satwavajayachikitsa prevents the impairment of intellect, patience and memory and bring them back to normal condition.
  2. Yuktivyapashrayachikitsa rational treatment. Yuktivyapashrayachikitsa is a treatment in which the medicine, lifestyle, and diet are skilfully planed and administered. This aimed at rational use of drugs & nutrition. It is divided in two types - Shodhan & Shaman. It is based on herbal drugs and Panchakarma. These are used after finding out the root cause of diseases.

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B. According to Yoga Darshana

Maharshi Patanjali suggests many ways for removing soon the obstacles. First of all, he suggests practicing the chanting of Name (Jap) [1/32]. Besides this he suggests to harbour feelings of Friendliness, kindness, joy and heedlessness towards pleasure and Pain, virtue and sin. The devotee should be friendly to other Devotees of God, should be kind to those who are passing a Miserable life in this world, should feel pleased to meet virtuous Persons but should be indifferent to those who are sinful.[21]

The Maharshi gives the third suggestion and that is deep, repeated breathing and holding it out for some time. This makes the mind feel lighter. What he means to say is to exhale the breath and hold it out as long as possible. This is to be repeated thrice or Four times. By doing so the held-up breath and heterogeneous Thoughts of inside the body are expelled out and the body feels lighter. After doing it one should get engaged in contemplation.

Yogic performances like restraint of mind, realisation of self, State of Kaivalya and all the helping tendencies, clean the mind and stabilize it. Despite countless bad qualities everyone must be having some good qualities. The devotee keeps in mind only his good qualities.

By appreciating the qualities which promote Sadhana, the mind is purified. When the Sadhana develops, God conveys his messages. Then the mind feels elated. The mind becomes stable in accordance with our belief or idea or conception. If the devotee has belief in the performance of practice and renunciation, in Yogic transactions, in the restraint of mind, in attaining self-realisation, he should take the help of that belief or conviction.

Discussion

Arunadatta in his commentary mentioned the daily regimens are important for keeping the mind at peace & harmony Daily regimens begin with getting up from the bed till one goes to his bed in the night. In the treatment of mental disorders, infusing courage, counselling, assurance of success in treatment etc., are more important than medicines.

Suppression of mental urges, like desire, hatred, greediness, passion, following principles of Sadvṛtta (codes & conduct), Ācārarasayana & Yoga help

to keep the mind healthy. Thus, one can prevent psychological, somatic & psychosomatic disorders.

Mind transcends the sense organs, it is known as sattva while some call it as Cetas. Its action is dependent on its objects and accomplishment of self and at the same time, it is responsible for the action of sense organs.[22]

The object of mind is that which can be thought of. The balanced, excessive, negative and perverted conjunctions are the causes of normalcy and abnormality of mind and its sense perception.[23] 

A wise person even if suffering from psychological disease should consider carefully what is beneficial and what is harmful for health. One should discard the harmful or unwholesome regimens and do the beneficial work regarding the dharma (virtue), Artha (wealth) and Kama (desire). In this world happiness or sorrow cannot occur without these three. That is why one should try to indulge in doing beneficial work and discard the harmful one. One should serve the intellect. Also, try to acquire knowledge about Atman (self), Desha (place), Kala (time), Bala (strength), Shakti (potential/capacity).[24]

Conclusion

The therapy of mental disorders is properly following the three categories virtue, wealth, and enjoyment compony of the experts and around specific knowledge of self-etc. [25] Manaschikitsa is mainly concerned with Aacharrasayan and Sadvruttapalan. Good behaviour, proper diet & avoiding suppression of natural urges, following Dinacharya, Rutucharya, will maintain the equilibrium of Doshas. By Ayurvedic line of treatment with psychotherapy and spiritual therapy one can able to treat mental diseases effectively. Drugs like Bramhi, Ashwagandha, Guduchi, Yashti, Vacha for preventing onset of Manasaroga. Jatamansi & Tagar are drugs of choice in the treatment of anxiety neurosis. Ashwagandha & Shilajit have good antidepressant potential as confirm by clinical studies. Also, Ashwagandharishta, Unmadgajakesari Rasa, Shivagutika, Vachadichurna, & Panchyagavyagruta are famous formulation in treatment of Manasroga. There are plenty of references regarding Manas in Vedic, Pauranika and Darshanika literature, which prove that ancient Indian people were familiar with psyche and psychology. The concepts


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of Yoga Shastra are accepted not only by Ayurveda, but also by other ancient Hindu Sciences. All these ancient sciences are inter-connected with each other. All the streams of Indian Philosophy have described the concept of Manas in full length but Yoga Darshana contains maximum references and material, which can be used for treating and strengthening Manas. Whole Yoga Shastra is developed for controlling the Manas, i.e., Citta Vritti Nirodha and through the Abhyasa and Vairagya one can achieve the goal of Moksha.

Reference

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