E-ISSN:2456-3110

Review Article

Mann & Atman

Journal of Ayurveda and Integrated Medical Sciences

2022 Volume 7 Number 3 April
Publisherwww.maharshicharaka.in

Concept of “Mann & Atman” of the Navdravya of Vaisheshik Darshan is the basis of Charak Samhita for Manas Rog - A Review

Shukla A.1*, Shukla G.2
DOI:

1* Aarti Shukla, Research Scholar, Shri Yugal Sharanji Maharaj Lupta Vigyaan Evam Swasthya Anusandhan Kendra, India.

2 Gaurav Shukla, R & D Head, Shri Yugal Sharanji Maharaj Lupta Vigyaan Evam Swasthya Anusandhan Kendra, India.

The eastern particle system was based on 9 Elements also known as Nav Dravya. These Navdravya are Mann, Aatma, Kaal, Disha, Aakash, Vaayu, Agni, Jal and Prithvi. The theory of Navdravya was an exception as it assumes that each particle possesses Mann (Intelligence) and this Mann becomes the basis of Manas Roga. It also confirms the theory of Traya Sharir, i.e., Karan Sharir, Sookshma Sharir and Sthool Sharir working simultaneously. Each Sharir comprises of 5 Tatva thus manifestation of unique combination of 5 Tatva became the basis of Navdravya. The Karan Sharir which comprised of Mann, Aatma, Kaal, Disha and Aakash - Sookshma Sharir which comprised of Kaal, Disha, Aakash, Vaayu and Agni, and Sthool Sharir, the visible mass, took form with Aakash, Vaayu, Agni, Jal and Prithvi (Panch Maha bhoot). Any disturbance in coordination between Sthool, Sooksham and Karan Sharir became the basis of Manas Rog. Thus, Health is not simply about what you are eating, but also it is about what you are thinking and saying. Ayurveda Chikitsa is classified into 3 types Daivavyapashraya Chikitsa (Mantra Chikitsa), Yuktivyapashraya Chikitsa (Nidaan Panchak) and Satvavajaya Chikitsa (Apathya). ayurveda gives more stress to Sattvvajaya Chikitsa and Daivavyapashraya Chikitsa in managing Manovikaras as purity of thoughts, diet and physical exercise. This article will help readers to understand the role of Navadravya as the basis for resolving Manas Rog maintaining Manasika Swasthyam.

Keywords: Ayurveda, Mental Health, Manas, Mantra, Chikitsa, Nav Dravya

Corresponding Author How to Cite this Article To Browse
Aarti Shukla, Research Scholar, , Shri Yugal Sharanji Maharaj Lupta Vigyaan Evam Swasthya Anusandhan Kendra, , , India.
Email: 		Aarti Shukla, Gaurav Shukla, Concept of “Mann & Atman” of the Navdravya of Vaisheshik Darshan is the basis of Charak Samhita for Manas Rog - A Review. J Ayu Int Med Sci. 2022;7(3):75-81.
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https://jaims.in/jaims/article/view/1778

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2022-02-24 2022-02-26 2022-03-05 2022-03-12 2022-03-19
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
Nil Nil Yes 19%

© 2022by Aarti Shukla, Gaurav Shuklaand 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

Hindu philosophy is divided in Astika and Nastika schools of philosophy, depending on one of three alternate criteria: whether it believes Vedas as a valid source of knowledge; whether the school believes in  the premises  of Brahman  and  Atman; and whether the school believes in the premises of Brahman and Atman; and whether the school believes in afterlife and Devas.

There are six major schools of Vedic philosophy - Yoga, Samkhya, Vaisheshika, Nyaya, Mimaṃsa and Vedanta, and five major heterodox (sramanic) schools - Jain, Buddhist, Ajivika, Ajnana, and Charvaka.

Kanada (कणाद), was an ancient Indian natural scientist cum philosopher who founded the Vaisheshika school of Indian philosophy that also represents the earliest documented Indian Physics. Known for developing the foundations of an atomistic approach to physics and philosophy in the Sanskrit text Vaisesika Sutra.  He used these ideas with the concept of Atman. He claims that these six are sufficient to describe everything in the universe, including observers. These six categories and their numbers are Dravya (substance-9), Guna (quality-24), Karmana (motion-5), Samanya (common), Visesa (particular), and Samavaya (cause n effect). There are nine classes of substance (9 Dravya or Navdravya), some of which are atomic, some non-atomic, and others are all-pervasive. The ideas of Kanada span a wide range of fields of knowledge and writing of scholars in other fields such as Charaka who wrote a medical text that has survived as Charaka Samhita. Kanada and early Vaisheshika scholars focused on the evolution of the universe by law. The text states: There are nine constituents of realities: Prithvi, Jal, Agni, Vaayu, Aakash, Disha, Kāla, Atman and Manas.

Due to various cultural and religious diversions in the Hindu Philosophy over passage of time, the buddhist and jain philosophers have written the commentaries on Astika Darshan (that are of mutually contradictory nature). Thus, the impact resulted in obscuring the true picture of Atman in the texts and often sometimes confusing. With the intention to filter the text and look for the true picture of Atman, a wide research is needed on texts where the influence of Vaisheshik Darshan can be observed like Charak Sanhita, Sushruta

Sanhita, Ashtang Hridayam - Brihat Trayi one of the very basis of Ayurveda for a few hundred years.

The Charaka Samhita is premised on the Hindu assumption that Atman (soul) exists, and that it is immutable. On this premise the text defines physical and mental diseases as caused by a lack of correlation and imbalance in the body, or mind, or both, because of external factors (Prakriti, objects of senses), age or a want of correlation (appropriate harmony, equilibrium) between the three humors or the three Gunas.

The Atharvaveda contains chapters relating to medicine, surgery and magico-religious looking rites. This Atharvaveda layer of text was likely compiled contemporaneously with Samaveda and Yajurveda, or about 1200 BCE - 1000 BCE. Dasgupta and other scholars state that the Atreya-Charaka school and its texts may have emerged from this older tradition, and he cites a series of Atharvaveda hymns to show that almost all organs and nomenclature found in Charaka Samhita are also found in the Vedic hymns.

Why Maharishi Kanad was able to look for 9 Dravya may be because we have three Sharir Sthool Sharir (Prithvi, Aapah, Agni, Vaayu and Aakash), Sukshma Sharir (Agni, Vaayu, Aakash, Disha and Kaal), Karan Sharir (Aakash, Disha, Kaal, Aatma and Mann) combining the three Sharir we get absolute functioning of Human existence resulting from varying combinations of  9 Dravya. This yog of 3 Sharir may also be referred as first Darshan of Yog Darshan (answering the question who is holding the yog). Since Yog is the result of counting (Sankhya) thus we have the second Darshan being Sankhya, which primarily refers to the Guna of these 9 Dravya being 24 Guna and beyond 24 being God as the 25th Element (which is omnipresent, i.e., present in everything in the Universe and may be sometimes referee to denote the Cumulative Picture. Thus, the emergence of uniqueness or Visheshta in everything being a combination of 9 Dravya, 24 Guna, 5 Karma and 3 Relationship Samaanya, Vishesh & Samvaaya (Cause and Effect) leads to Vaisheshik Darshan. Having said it, what is the justification (Nyaya) of each Padartha leads to the 16 elements of Justification. These sixteen are: Pramāṇa (valid means of knowledge or knowledge sources), Prameya (objects of valid knowledge), Saṁśaya (doubt), Prayojana (aim), Dṛṣṭānta (example), Siddhānta (conclusion


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or accepted position/principle), Avayava (members of syllogism or inferential components), Tarka (hypothetical/suppositional reasoning), Nirṇaya (settlement or certainity), Vāda (discussion or debate for truth), Jalpa (wrangling or disputation), Vitaṇḍā (cavilling or destructive debate), Hetvābhāsa (fallacy or pseudo-proovers), Chala (quibbling or equivocation),  jāti (sophisticated refutation or misleading/futile objections) and Nigrahasthāna (point of defeat or clinchers)    being as unique as possible ......gives you Nyaaya Darshan which is like rules of Justification or validity. Once the justifications of Uniqueness are in place we get Pure Speciality in everything leading to its application, analysis and comprehension thus giving the next philosophy being Mimansa as Critical Analysis. Post Critical Analysis, one gets only pure truth, where he is left only with the true magnificence of divine, the purity, the magic which mesmerizes, resulting into state of no speech Vedant. This linkage of the Shaddarshan is an approach to understand better on Vaisheshik Darshan with 9 Dravya.

These 9 Dravya were further observed to constitute 24 properties called Guna. These 24 being Mann (4) - Sukh, Dukh, Vibhaag and Sanskaar; Aatma (6) - Buddhi, Dharam, Adharam, Ichha, Dwesh and Prayatna; Kaal(3)-Sankhya, Paratva and Aparatva; Disha(2)-Conjunction and Disjunction; Aakash(1)- Shabda; Vaayu(1)-Sparsh; Agni(1)-Roop; Jal(3)Ras, Dravtva, Snehan; Prithvi(3)- Gandha, Gurutva and  Pariman.

The Navdravya and their Gunas were closely chosen as fundamentals for Aayurveda Brihat Trayi - Charaka Samhita (चरकसंहिता) was composed by Agnivesa (अग्निवेश) and later edited by Charaka (चरक). Sushruta Samhita (सुश्रुतसंहिता) was composed by Sushruta (सुश्रुत). Ashtanga Hridayam Samhita (अष्टाग्ङहृदयसंहिता) was composed by Vagbhata (वाग्भट) (fl. ca. AD 610, in Sindh).

From Vaisheshik Darshan Charak took the 3 methods of Chikitsa - Daivavyapasraya Chikitsa (Aatma), Yuktivyapasraya Chikitsa (Buddhi-Ideation) & Sattwavajaya Chikitsa (Winning over Mann – Austerity - Purity of Thoughts). These descriptions enable one to conclude that Ayurveda is based on 9 Dravya which incorporates Aatman and Mann as clear concepts about the psychosomatics and its approach towards mental illness.

Daivavyapashraya is literally translated to mean any therapy that depends on or linked to Daiva (Aatma or unknown). “Occult practice”, “Faith practices” are terms which are generally employed to suggest this “Daiva Vyapashraya” treatment. In Atharvaveda and Koushika Sutra, the two authentic sources of this therapy, many”occult‟ methods have been described to deal with demons and witchcrafts because Atharvans were the first to establish relation between demons and diseases. The methods adopted are chanting of Mantras (in Charaka Samhita use of some sacred hymns having spiritual potency have been mentioned to alleviate diseases.), Aushadi (contact with some potent herbs worn as amulets.) Mani (wearing auspicious gems or precious stones), exerting their influence has been mentioned for securing fortune, Mangala (Benediction or influence of auspicious ceremonies in obtaining the blessing of others), Bali (practice of sacrifice), Upahara (feeding of lower animals as a symbol of mercy), Homa (sacrifice of Ghrita, fragrant and disinfecting substances are accompanied by auspicious prayers.), Niyama (Practice of healthy habits and religious observances), Prayashchita (atonement of mis deeds), Upavasa (fasting as mean of self-purification), Svastyayana (chanting auspicious hymns), Pranipata (surrendering before God), Yatragamana (visiting sacred places of pilgrimage). This clearly identifies multiple properties (24 properties) in Each of Navdravya. Research studies are required to explain the efficacy of these measures but still we practice. These practices induce faith and confidence in the patients.

Yuktivyapashraya (Ideation): Nidaan is the causative factors of disease Roga Pariksha gives us   complete knowledge about a disease from its start to complete manifestation of disease. There are five means of diagnosis known is Nidanpanchak i.e. (1)Nidan- Causative factors (2)Purvarupa – Pre- symptomatic features (3)Rupa – Sign & Symptoms of disease (4)Upshaya- Relieving and Aggravating factors (5) Samprapti- Pathogenesis of disease. Idea of concluding information not only about complete process of manifestation of disease but also about prognosis, treatment and differential diagnosis of the disease.

Manah Swaroopa: (Concept of Mann): According to Charaka, ‘that entity which is responsible for Sukh and Dukh thinking is known as Manas’. It is said to have been inherited from the previous birth


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(previous birth observer is Atman). It is Achetana (inactive) by itself but gets Chetana (activeness) from atman (soul).

Manasthana (location of Controller): Manas is said to be active throughout body its seat of control is said to be between Siras (head) and Talu (hard palate). It is also said that Siras is the seat of all senses. Since the senses are controlled by Manas, it is necessary to consider Siras in understanding Manas.

Gyaanotpatti (mechanism of knowledge): Manas indicates both presence and absence of cognition. Knowledge occurs when the sequential relationship in the order of Indriyartha (sensory objectives), Indriya, (sense organ), and Manas with atman (soul) is established.

Manasaroga Samprapti (pathogenesis of mental disorders) for all types of mental disorders, Alpasatwa (weak mind), Manovahasrota (channels conveying Manas/conveyers of Manas), Manasadosha viz., Rajas and Tamas and Tridosha viz., Vata, Pitta and Kapha are said to be responsible, according to ayurveda. Alpasatwa which is the most important component is indicative of premorbid personality. Involvement of Saririka Dosa is more prominent in Ubhayatmaka Vikara like unmade Apasmara etc., than in Manasavikara viz., Kama, Krodha, Abhyasuya etc., similarly Manadosa will be more vitiated in the latter group than in the former.

Manoroga Nidana (Aetiology of mental disorders): Emotional disturbances, volitional transgression, unwholesome food are said to be the causes of mental disorders, in general. Most of these definitions are part of Satvavajay Chikitsa clearly indicating Mann, Aatma, Kaal (controller of Aayu) and Disha as how Chikitsa needs to be performed on Thought level, correctness or purity of Thoughts.

Manas Roga is Rog of Karan Sharir (Sat) and Sookshma Sharir (Raj) commonly called Mental Diseases in Allopathy. Associated with emotion, trauma, negative attitude, stress, sexual-abuse, personal losses or drug-induced addictions. Manas Roga are born out of disturbance in Sattva & Raja, two of the Trigunas. Sattva is largely information and Raja is energy responsible for inherent quality of the mind evident from depression, anxiety-neurosis, stress, sham-rage, schizophrenia and above all, melancholia.

Mantra Chikitsa helps by countering a negative thought (wish-desires) with positive thought (Purpose). By channeling the presumptions, by polishing the objectives, by proper guidance and advice for taking right decision, thus healing the mental illness. Ayurveda is part of Vedas - divine roots. Samudra Manthan gave Dhanwantari thus Ayurveda was born. Daiva in Daiva Vyapashraya is Aatma itself. Aatma possess past and future life Purva Janama, which impacts the Karan Sharir . The diseases that are caused by Mann, Aatma, Kaal, Disha and Aakash are known as Daivakrta. Mantras which is a form of Divine Thoughts create confidence and remove the ill effects of Nav Ras - Kaam Kroadh etc. This Aatma created Karan Sharir which created Sthool & Sookshma Sharir.

Madhav Nidaan describes Rogas caused through Doshas (Vaat, Pitta Kaph). In Tulsidas Ramcharitmanas there is interesting depiction of Mann and physical ailments. Accordingly, Vaat is caused by Kaam (Thought of Desires), Kaph is caused by Lobh (desires of holding) and Pitta is caused by Kroadh (thought of Incomplete Wishes). Thus, plethora of diseases are caused due to Agyaan (Infatuation) which is the root of all ailments and from these again arise many other troubles. When all these three Doshas (Vaat, Pitta and Kaph) combine, it results in what is known as Sannipata (Paralysis). Cravings for the manifold pleasures of the sense, so difficult to realize, are the various distempers, which are too numerous to name. The feeling of mineness or accumulation corresponds to ringworms, envy represents itches while joy and grief correspond to a disease of the throat marked by an excessive enlargement of its glands. Grudging contemplation of others’ happiness represents consumption; while wickedness and perversity of soul correspond to leprosy. Egotism is a counterpart of the most painful gout; while hypocrisy, deceit, arrogance and pride correspond to the disease known as Dracontiasis (which is marked by the presence in the body of a parasite known as the guinea-worm). Thirst for enjoyment represents the most advanced type of dropsy; while the three types of craving (those for progeny, riches and honour) correspond to the violent quartan ague. Jealousy and thoughtlessness are the two types of fever. Thus, every creature in this world is ailing and is further afflicted with grief and joy, fear, love and desolation. (Ram Charitmanas -UttarKand).


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Every Dosha is a thought and Dosha is the causation of disease. But how can emotion be absorbed if the mere thought is not connected with the particle itself - So Navdravya Mann absorbs the Ras and thus leads to Manas Rog. Here, an attempt is made to develop understanding the role of Navdravya its qualities, functions, faculties, on various Manasrog with their principles of prevention, treatment and management.

Nidan Panchak and VyadhiKshamatva are also a possibility when Navdravya exist. All the measures described in context of Daivavyapashraya Chikitsa (Mantra Chikitsa) are included in occult practices. In Atharvaveda, these practices have been described to deal with demons and witchcrafts because Atharvanas were the first to establish relation between demons and diseases. In Agnipuraan details of Vish Chikitsa by Garuda Mantras clearly describes the correlation. There are some mental diseases that are directly linked with demons. Usage of Srimadbhagwatgeeta 7th Chapter Mantras reduces spirited effects instantly. It seems that the concept of demons vanished except some remnants, which are in the form of Grahas and Bhutas.

Sattvavjaya Chikitsa Sattva (Information) is synonym of Manas and Avajaya means to completely win over - Self Command or Complete control over involuntary thoughts of Kaam, Kroadh, lobh etc. The knowledge of the multiplicity of the universe is science and progress from multipleness to oneness is knowledge.  सृष्टि के नानात्व का ज्ञान विज्ञान है और नानात्व से एकत्व की ओर प्रगति ज्ञान है।  Gyaan (Jo Kuch Bhi Sharir ke Bheetar hai and jo kuch bhi Sharir ke Bahar hai uske beech ke Sambandh ko Gyaan kehte hain & Jis Sambandh se Ishwar ka Pata Chale use Vigyaan kehte hain. So the Dravya which gives you this information is Aatma - bearing 6 properties of Buddhi(ability or faculty of distinction - to Distinguish), Dharam, Adharam, Ichha, Dwesh & Prayatna. Satya Buddhi is the true knowledge or true understanding. One who sees equally the entire universe in one’s own self and one’s own self in the entire universe is said to possess Satya Buddhi. Identification of Aatma in our body and Universe and connecting the two is the basis of Satyabuddhi.

Samadhi (Mental equanimity) Yogah Karmasu Kaushalam who is controlling the wholesome it is the Purposeful Action. Thus Samadhi is

connection with the wholesome. It is also applicable for treatment of emotional disorders and mental diseases. Concentrating and fixing the Mann (mind) into the Atma (soul) for a duration of time (Kaal) in a particular direction (Disha-Dik). Thus, Samadhi covers 4 Dravya out of Navdravya. Attention span is the innate potentiality of an individual, which determines how educable he is in any direction.

Elaborate description of psychotherapeutic procedures is mentioned in Srimad Bhagavat Gita. Lord Krishna gives Geetopdeshamin Kurukshetra. Lord Krishna advises Arjuna in Kurukshetra how to control mind and he gives a beautiful comparison of mind, body and soul with a chariot. Lord Krishna compares Body as chariot (Panchbhoot and Indriyas) as horses, Mann as reins of Chariot, Soul as the passenger, Buddhi as charioteer.

Navadravya are also the basis of Ashtangayoga. The fluctuations of mind can be suppressed by persistent practice of the eight fold path of Yoga (who is holding the Universe and the body) and Vairagya (Raag of the Creator domain which generates non-attachment). The Yama (Panch Mahabhut - Self-Restraint), Niyama (Following Kaal), Asana (Flexibility of Body - Posture), Pranayam (Creation of Praan through Breathing), Pratyahara (Beyond 5 senses -Withdrawal- Mann), Dharana (Attention- Absorption), Dhyana (Focus on Soul seat), Samadhi (Journey from Soulseat of self to Soulseat of Vishnu (Universe)) are the eight-fold path of Yoga for controlling Mann as part of preventing and curing mental ill health.

Thus, knowing self as a combination of Navdravya 24 Gunna 5 Karma and 3 Sambandha can be compared with psychological assurance, replacement of emotions, regulation of thought process, reframing of ideas, channelization of presumption, correction of objectives, proper guidance and advice and  psycho-shock therapy in modern medicine.

Application of Navdravya

Mantra (Thought manifested to Sabdha or Sound) is said to be a thought later expressed as Sign (Mudra), Written (Lipi) or the phonetic manifestation of the Supreme Reality. A Mantra is composed of certain letters arranged in definite sequence of sounds. Mantra is a potent compelling force and is used for many purposes, divine and mundane in nature. “Mantra Kovida


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or Mantra Visharada” (a super specialization) and this was a necessary qualification to be nominated as a royal Vaidya as told in Susrutha Samhita.

The word Mantra is derived from Man+Tra, man -mana ---just by thinking of divine and tra—three ----we can protect ourselves. Means, just by thinking one can save him in the universe. I.e. it is saved from onset of disturbances. Mantras are the words (unique combination of Vowels, semivowels & consonants) loaded with power and sound capable of penetrating our body into deep levels. Mantra, a word or sound repeated to aid concentration in meditation. It is a sacred (thought) utterance, a numinous sound, a syllable, a word or group of word in Sanskrit believed by practitioners to have psychological and spiritual powers. Any utterance or thought that is used to invoke the divine creator (Pukarna) to affect either the inward state of a person’s soul or the world at large can be called a Mantra. These vibrations generate some neurotransmitter and brain wave which effect in our entire body. In Ayurveda, apart from herbal remedies for diseases, a stress is laid on Mantra recitation also to enhance the healing.

Mantra Veerya[1]

अथ मन्त्रविनिर्म्माणविधानमभिधीयते ॥ मन्त्रवीर्य्यषुषिद्धानामितरेषां विशेषकृत् ॥         मन्त्रा एकाक्षरा: पिण्डाः कर्त्तर्य्यो द्व्यक्षराः ष्मृताः ॥ वर्णत्रयं षमारभ्य नवार्णावधि बीजकाः॥

Ekakshar mantra is Pinda, Two Akshar Mantra is Kartari, three to nine Akshar are Beejmantra, 10 to 20 alphabet is Mantra and more than 20 alphabet is Malamantra.

So, Mantra family is defined.

Mantraveerya Which means out of all the 5 category is the total spectrum of Mantra (thought) but only few possesses Mantraveerya. Energy and energy required for creation are different. So, limited reproduction is everywhere but extreme reproduction is possible in sperm cells only. मन्त्रवीर्य्य  has samas and constitutes two parts मन्त्र &  वीर्य्य giving 3 meaning 1. मन्त्र (thought) और  वीर्य्य (sperm) 2. मन्त्र का  वीर्य्य 3. मन्त्र है वीर्य्य जिसका. Last is most powerful term of thought itself is reproduction and Shiv is Kalyan. The mere thought of Kalyan of everyone is used in the essence of reproduction.

What causes Mantraveerya is Mantra with ष is known for carrying mantra Veerya . Veerya is the living material that is responsible

for creation or material carrying on Reproductive genetic information of seeds. Mantra without Veerya cannot do creation (reproduction). Without creation mantra has energy but cannot do creation. Eg राम does not have creative energy but श्री राम possess. शिव  doesn't have creative energy but षिव has creative energy ऐं ह्रीं क्लीं चामुण्डायै विच्चे Doesn't have creative energy श्रीं ह्रीं क्लीं चामुण्डायै विच्चे Possesses excellent creative energy  ॐ नमः शिवाय Doesn't have creative energy ष्वीं नमः षिवाय Possess perfect creative energy. त्व्ल्क्ष्म्रीः त्व्म्श्रीः ल्क्ष्मीः त्व्म्श्रीः कमले  कमलालये  प्रषीद प्रषीद त्व्म्श्रीः ल्क्ष्मीः त्व्म्श्रीः महालक्ष्म्यै नमः the creative energy of the divine Mother who created the whole of universe Maha Laxmi .  So Durga Kali Lalita Radha Rukmani etc are different terms for Devi but real power term is क्षक्ति ल्क्ष्मीं etc . शक्ति  is outer strength where as क्षक्ति is inner strength there are around 25 inner strength depiction in chapter 5 of Durga Saptashati श  represents collection while ष represents divine creation and collection both. Eg in विष the usage of ष  represents creation of death or which create fear of death. Eg. कोश collection शब्दकोश कोष collection and creation both अर्थकोष or Panchkosha.

Discussion

The Western medical science, a development of a few centuries did not accept the phenomenon of Mann and Aatman.

This resulted into a vacuum in respect of mental illness. The psychologists provided a new area of enquiry into mental illness and its relation / dependence on Mann. The western medicine appears to be still groping in physical attributes of the mind like neurons etc. and has evolved a new subject series called Neuro Science. Still in absence of knowledge of Mann and its attributes and Gunas, the vacuum does not appear to close.

Conclusion

Ayurveda has the ability to treat all kinds of diseases/disorders that also include a special branch for treating mental diseases (which allopathy is unable at present) because of Navdravya which present system of medicine is not aware of.

The present study shows that Navadravya is the reason for Ayurvedic approach to prevent the impairment of intellect, patience and memory but also to bring them back to a normal


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state and plays a significant role in the maintenance of a harmonious state between these 3 factors through the three methods of treatment.

Reference

1. Kapildev Naryana. Tantraraj Tantra. Chaukhamba Surbharati Prakashana, Varanasi. 2011, Pg 772.


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