E-ISSN:2456-3110

Review Article

Mental Health

Journal of Ayurveda and Integrated Medical Sciences

2024 Volume 9 Number 2 February
Publisherwww.maharshicharaka.in

A scientific evaluation of Mental Health through Ayurveda

Seshan S1*, Mohan Sharma M2, Soni N3, Meena S4
DOI:10.21760/jaims.9.2.22

1* Soniya Seshan, Post Graduate Scholar, Dept of Roganidana Evum Vikriti Vijnana, Madan Mohan Malviya Govt Ayurveda College, Udaipur, Rajasthan, India.

2 Man Mohan Sharma, Professor, Dept of Roganidana Evum Vikriti Vijnana, Madan Mohan Malviya Govt Ayurveda College, Udaipur, Rajasthan, India.

3 Nidhi Soni, Assistant Professor, Dept of Roganidana Evum Vikriti Vijnana, Madan Mohan Malviya Govt Ayurveda College, Udaipur, Rajasthan, India.

4 Suman Meena, Assistant Professor, Dept of Roganidana Evum Vikriti Vijnana, Madan Mohan Malviya Govt Ayurveda College, Udaipur, Rajasthan, India.

Mental health is an important aspect of overall wellbeing, as it allows individuals to recognize their own capabilities, manage everyday stress, be productive, and contribute to their community. According to Ayurveda, life consists of four interconnected elements: the body (Sarira), the sensory and motor faculties (Indriya), and the mind (Sattva), and the soul (Atma). Achieving a healthy life requires a harmonious balance of these components, encompassing physical, mental, sensory and spiritual aspects. Ayurveda also emphasizes the significance of mental health, including qualities such as a balanced and pleasant state of mind, cheerfulness, satisfactory sleep, stable mental faculties, active senses, and control over negative emotions, resilience in the face of adversity, and the ability to adapt. Ayurveda has various methods to evaluate mental health, including the assessment through Manasika Prakriti (Sattvika, Rajasika and Tamasika), Nadi Pariksha, Prajnaparadha, Ashta Vibhrama as mentioned in Unmada Nidana of Charaka Samhitha, and Sattva Pariksha as described in Dasavidha Pariksha. The main purpose of this evaluation is for establishing a proper diagnosis as well as prognosis of a disease. This review articles elaborates the scientific tools mentioned in Ayurveda to evaluate mental health.

Keywords: Manasika Prakriti, Nadi Pariksha, Ashta Vibhrama, Sattva Pariksha, Prajnaparadha, Dasvidha Pariksha

Corresponding Author How to Cite this Article To Browse
Soniya Seshan, Post Graduate Scholar, Dept of Roganidana Evum Vikriti Vijnana, Madan Mohan Malviya Govt Ayurveda College, Udaipur, Rajasthan, India.
Email: 		Seshan S, Mohan Sharma M, Soni N, Meena S, A scientific evaluation of Mental Health through Ayurveda. J Ayu Int Med Sci. 2024;9(2):141-148.
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https://jaims.in/jaims/article/view/2949

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2023-12-15 2023-12-25 2024-01-05 2024-01-15 2024-01-22
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© 2024by Seshan S, Mohan Sharma M, Soni N, Meena Sand 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

Mana, as the ultimate analysing facility, serves as the residence of the soul or Atma, governing the entirety of the body. It enables the superior senses to function and can be referred to as the centre of understanding.

According to Ayurveda, the existence of mind is proven by the presence of knowledge (लक्षणं मनसो ज्ञानं).[1] The mind is told as ‘Ubhayatmaka’ (उभयात्मकं मनः)[2] i.e., it has both sensory and motor functions and hence considered as superior faculty because it controls and co-ordinates all other faculties connecting them.

In contemporary psychology, the mind is a comprehensive term that encompasses the joint functioning of the brain and body, along with memory, world view, personality, soul, and other intangible aspects of human life and psychology. It includes how individuals interact with others and the world, their learning and self-expression, as well as their relationship with abstract concepts like religion, spirituality, and metaphysics. The mind encompasses the tangible manifestations of thought, perception, emotion, determination, memory, knowledge, conscience and imagination that occur within the brain.

Synonyms

Sattva, Chitha, Chetho, Hridaya, Chethana are the commonly used terms for Manas.

Location/Seat of Manas

आत्मा च सगुणश्चेतश्चिन्त्यं च ह्रदि संश्रितम्। (Cha.Sa. Su -30/4)[3]
ह्रदयमिति कृतवीर्यो, बुद्धेर्मनसश्च स्थानत्वात्। (Su.Sa. Sa -3/32)[4]

सत्वादिधाम हृदयम् स्तनोरः कोष्ठमध्यगम्। (A.H. Sa – 4/13)[5]

शिरस्ताल्वन्तर्गतं सर्वैन्द्रियपरं मनः। (Bhe. Sa. Chi -8/4)[6]

Acharya Vagbhata says that the Hrudaya is the seat of Manas, likewise Acharya Charaka and Susrutha also explains the Hrudaya as seat of Manas as it is said to be the Chetanasthana. Acharya Bhela in context of Unmada, says Head (Shira) as the seat of Mana.

It can be determined that the brain is responsible for the sensory and motor functions of the mind, while the heart is attributed to the psychological functions, particularly the emotions.

The brain serves as the physical foundation for the characteristics of the mind, creating a close and intricate connection between the two.

Gunas/Properties of Manas

अणुत्वमथचैकत्वम् द्वौ गुणौ मनसः स्मृतौ । (Cha. Sa. Sa-1/19)[7]

The qualities of Manas are ‘Anutwa’ (subtlety) and ‘Ekatwa’ (singleness or oneness), meaning that it can only hold one thought at a time and can only engage with one sense organ. However, its subtlety allows it to move quickly from one object to another, giving the impression of simultaneous perception.

The inability to focus on one thing or withdraw from perception of a particular object can be seen as abnormal. This can lead to obsessions and compulsions if one thought lingers for too long, it can be a symptom of disorders like ADHD, Generalised Anxiety Disorder, and Obsessive Compulsive Disorder etc.

Karma/Functions of Manas

इन्द्रियाभिग्रहः कर्म मनसः स्वस्यनिग्रहः ।

ऊहो विचारश्च, ततः परं बुद्धिः प्रवर्तते ॥ (Cha. Sa. Sa-1/21)[8]

Manas is said to have various functions, such as controlling the sense organs (Indriyabhigraha), restraining oneself (Svasyanigraha), making hypothesis (Uhya), and considering things (Vichara). Indriyabhigraha involves activating, directing, coordinating the cognitive and action organs. Swasyanigraha entails restraining oneself from temptations and being influenced by emotions.

Arthas/Objects of Manas

चिन्त्यं विचार्यमूह्यं च ध्येयं संकल्प्यमेव च ।

यत्किञ्चिन्मनसो ज्ञेयं तत् सर्वं ह्यर्थसंज्ञकम् ॥ (Cha. Sa. Sa-1/20)[9]

Artha refers to the objects that are perceived through the sensory organs. Manas is capable of perceiving and processing various types of objects such as,

  • Chintya - Act of contemplating do’s’ and don’ts.
  • Vicharya - Engaging in reasoning and logical thinking.
  • Uhya - Judgements or educated guesses.
  • Dhyeya - Constantly thinking about desired things.

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  • Sankalpa - Utilizing imagination to evaluate the value or consequences of actions.

Modern science acknowledged this concept late 20th century only. The concept of emotional intelligence (EI) came into existence in 1960’s and became popular after popularization of Daniel Goleman’s book titled “Emotional Intelligence, why it can matter more than IQ”. Goleman identified 5 components of EI-

1. Self-awareness
2. Internal motivation
3. Self-regulation
4. Empathy
5. Social skills[10]

Aims and Objectives

1. To evaluate mental health using Ayurvedic scientific tools.

2. To gain insights into mental well-being, through the concept of Manasika Prakriti, Nadi Pariksha, Prajnaparadha, Ashta Vibhrama, and Sattva Pariksha.

Materials and Methods

To fulfil the aims and objectives relevant Ayurveda literature like Charaka Samhitha, Susrutha Samhitha etc, modern texts as well as the databases Google Scholar, Pub Med, AYUSH Research Portal, studies available on Research Gate web-based search engines, journal, and other websites were used. The gathered information was subsequently arranged in a systematic way.

Assessment of Manasika Prakriti

The predominance of three Gunas is crucial in shaping a person’s mental constitution. Sattva Guna encompasses qualities such as essence, light or heat, kindness, truth, faith and good memory. On the other hand, Rajas signify motion and Tamas stands for inertia. Out of these three, Sattva is not a dosha because it is Nirvikara (immutable) while Rajas and Tamas are seen as mental imbalances in an individual. It is based on these characteristics that the Manasa Prakriti of an individual is determined. According to Acharya Charaka in Sareerasthana these three primary constitutions, Sattvic, Rajasika and Tamasika, further differentiated into seven, six and three subtypes.

त्रयाणामपि सत्त्वानां भेदैकदशो व्याख्यातः, शुद्धस्य सत्वस्य सप्तविधो ब्रह्मर्षिशक्रयमवरुणकुबेरगन्धर्व सत्वानुकारेण, राजसस्य षड्विधो दैत्यपैशाचराक्षस सर्पप्रेतशकुनिसत्त्वानुकारेण, तामसस्य त्रिविधः पशुमत्स्य वनस्पतिसत्वानुकारेण (Cha. Sa. Sa-4/40)[11]

Sattvic Prakriti[7]Rajasika Prakriti[6]Tamasika Prakriti[3]
Brahma SattvaDaitya SattvaPashava Sattva
Rishi SattvaRakshasa SattvaMatsya Sattva
Indra SattvaPaisacha SattvaVanaspatya Sattva
Yamya SattvaSarpa Sattva
Varuna SattvaPretha Sattva
Kubera SattvaSakuni Sattva
Gandharva Sattva

तत्र शुद्धदोषमाख्यातं कल्याणांशत्वात्, राजसं सदोषमाख्यातं रोषांशत्वात्, तामसमपि सदोषमाख्यातं मोहांशत्वात्। (Cha. Sa. Sa-4/36)[12]

Sattvic Prakriti

A Sattvic mind is characterized by the dominance of the Sattva Guna. It represents kindness, truthfulness, faith and a good memory. Individuals with a Sattvic mind are not attached to material possessions and do not cause harm to others. They express the truth with calm demeanour and are deeply religious, holding strong faith in God. They possess sharp intelligence and are diligent in their work. Their actions are not driven by the desire for rewards or outcomes, they focus solely on their actions themselves.

Rajasika Prakriti

Rajasa Sattva represents a state of change, movement and commotion, disrupting any previous equilibrium. It is driven by a desire for objective or outcome, empowering itself. It exhibits an outward drive and leads to individualistic actions, ultimately resulting in division and breakage. Although Rajas initially offers stimulation and enjoyment, its inherent imbalance leads to swift agony and distress. This passionate force causes anguish and turmoil in conflicts.

Tamasika Prakriti

Tamasa Sattva represents characteristics such as dullness, darkness, and inertia. These qualities have a heavy and obstructive effect, similar to the force of gravity, preventing things from progressing and limiting them to specific forms. Tamas also has the tendency to decay and cause disintegration through its downward motion. Furthermore, it is responsible for promoting ignorance, delusion, insensitivity,


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sleep and loss of awareness in the mind. This principle of materiality or unconsciousness is responsible for veiling consciousness.

Sattva Pariksha

तस्मादातुरं परीक्षेत प्रकृतितश्च, विकृतितश्च, सारतश्च, संहननतश्च, प्रमाणतश्चच, सात्म्यतश्च, सत्त्वतश्च, आहारशक्तितश्च, व्यायामशक्तितश्च, वयसस्तश्चेति, बलप्रमाणविशेषग्रहणहेतोः।। (Cha. Sa. Vim-8/94)[13]

The importance of conducting a Sattva Pariksha in the context of Dasavidha pariksha as told in Charaka Samhitha Vimanasthana is to evaluate the strength of an individual and their state of health. According to Rogi Bala Pramana, Sattva can be categorised into Pravara, Madhyama and Avara. These categories are determined based on the individual’s strength.

तत्र त्रिविधं बलभेदेन - प्रवरं, मध्यम्, अवरं चेति । अत्र प्रवरसत्त्वाः सत्त्वसारास्ते सारेषूपदिष्टाः, स्वल्पसरीरा ह्यपि ते निजागन्तुनिमित्तासु महतीष्वपि पीडास्वव्यथा दृश्यन्ते सत्तवगुणवैशष्यात् मध्यासत्त्वासत्त्वपरानात्मन्युपनिधाय संस्तम्भायन्त्याऽऽत्मानं परैर्वाऽपि संस्तभ्यन्ते, हीनसत्त्वास्तु नात्मना नापि परैः सत्त्वबलं प्रति शक्यन्ते उपस्तम्भयितुं, महाशरीरा ह्यपि ते स्वल्पानामपि वेदनानामसहा दृश्यन्ते (Cha. Sa. Vim-8/119)[14]

Pravara Sattva

स्मृतिमन्तो भक्तिमन्तः कृतज्ञाः प्राज्ञाः शुचयो महोत्साहा दक्षा धीराः समरविक्रान्तयोधिनस्त्यक्तविषादाः सुव्यवस्थितगतिगम्भीरबुद्धिचेष्टाः कल्याणाभिनिवेशश्चचच सत्वसाराः।। (Cha. Sa. Vim-8/110)[15]

Pravara sattva individuals possess certain qualities that indicate the strength of their Sattva. These qualities include having a good memory (Smritimanta), believing in God (Bhakitimanta), being grateful (Kritajna), wise (Prajna), pure (Daksha), courage (Dheera), Bravery (Samaravikranthayodhina), devoid of unnecessary tension and sorrow (Tyaktavishada), proper gait and movements (Suvyavasthitha Gati), depth of wisdom (Gambhira Budhi), proper connation (Cheshta), always indulged in welfare activities (Kalyanabhinivesha). They possess a proper way of thinking and act according and are well wishers with a helping nature. Despite having a weak physique, their majority of Sattva Guna allows them to tolerate any difficult situation.

Madhyama Sattva

Individuals who possess a moderate level of mental equilibrium have the ability to endure pain through

the acknowledgement and support of others. When they receive recognition, motivation, inspiration and encouragement, they can confront their fears and persevere.

Avara Sattva

Individuals with weak Sattva are not easily consoled and are susceptible to fear, grief, greed, delusion and ego. They easily fall into depression, pallor, fainting, or even death when exposed to fearful or panic inducing situations or when they see blood.

Depending on the individual’s level of Sattva, a person suffering from a disease can be divided into 2 groups. One group includes those who have a severe disease but present it as a mild one due to their strong Sattva, body strength, and superiority excellence and are known as Guru Vyadhitha. The other group includes those who have a mild disease but present themselves as suffering from a severe one due to their inferior Sattva and are called Laghu Vyadhitha. Neglecting the Sattva can lead a physician to make poor decisions, which can then result in inadequate disease management and potentially increase the severity of the disease or lead to the end of life.

Ashta Vibhrama

In Charaka Samhitha, Nidanasthana, Acharya explained about Ashtavibhrama for the cause of the disease Unmada, for which Chakrapani has elaborated as follows:

अत्र मनोविभ्रमाच्चिन्त्यानर्थांन्न चिन्तयते (Cha. Sa. Nid. Chakrapani Teeka -7/5)

1. Mano Vibhrama - In this scenario, individuals may experience thoughts that are unrelated, insignificant, or not worth, derangement, impairments in thinking, rapid flow of ideas, as observed in conditions like Obsessive Compulsive Disorder, Schizophrenia, or Delusional Thinking.

बुद्धिविभ्रमात्तु नित्यमनित्यमिति, प्रियं चाप्रियमिति पश्यति (Cha. Sa. Nid. Chakrapani Teeka -7/5)

2. Buddhi Vibhrama - Buddhi serves a filter for the thoughts that enter our minds. However, certain conditions like alcohol use disorder and various delusions can impair our ability to distinguish between good and bad thoughts.

संज्ञां ज्ञानं, तद्विभ्रमादग्न्यादिदाहं न बुद्धयते; किंवा संज्ञा नामोल्लेखेन ज्ञानम् । (Cha. Sa. Nid. Chakrapani Teeka -7/5)


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3. Samjna Vibhrama - Disorientation towards time, place and person. Acharya presents this instance with an example of a patient unable to recognize burns caused by fire. Disorientation occurs due to Epilepsy, alcohol intoxication, delirium, split personality.

स्मृतिविभ्रमात्तु न स्मरति, अयथावद्वा स्मरति । (Cha. Sa. Nid. Chakrapani Teeka -7/5)

4. Smriti Vibhrama - In Smriti Vibhrama, individuals suffering from this condition experience either complete memory loss or distorted recollections. Alzheimer’s and Dementia lead to a strong retention of remote memory while immediate and recent memory is impaired or lost. Amnesia, on the other hand, involves the inability to recall past events. In cases of Schizophrenia, information is not properly registered and therefore unable to be retrieved from memory.

भक्तिरिच्छा, तद्विभ्रमाच्च यत्रेच्छा पूर्वमासीतत्रानिच्छा भवति । (Cha. Sa. Nid. Chakrapani Teeka -7/5)

5. Bhakti Vibhrama - Here a lack of desire tends to emerge towards previously desired things. This is commonly seen in conditions such as mania, depression, bulimia nervosa.

शीलविभ्रमादक्रोधनः क्रोधनो भवति । (Cha. Sa. Nid. Chakrapani Teeka- 7/5)

6. Seela Vibhrama - There is perversion of behaviour or attitude as seen in stress related disorders, behavioural disorders, anxiety.

चेष्टाविभ्रमादनुचितचेष्टो भवति । (Cha. Sa. Nid. Chakrapani Teeka- 7/5)

7. Ceshta Vibhrama - Deviation in psychomotor activities, such as coordination, movement, speed etc.

आचारः शास्त्रशिक्षाकृतो व्यवहारः तद्विभ्रमादशौचाद्याचरति । (Cha. Sa. Nid. Chakrapani Teeka -7/5)

8. Achara Vibhrama - Distortion of traditional laws and illicit sexual acts.[17]

Nadi Pariksha

To determine someone’s Manasa Prakriti through Nadi Pariksha according to Dr. Vasant Dattatray Lad in his book “Secrets of Pulse”, have them sit facing east and use the lotus diagram to locate the spike under east spike under each finger when feeling their pulse.[16]

Spike InPersonalityCharacteristics
Petal 1IndraRoyal, Religious
Petal 2AgniKnowledgable, Judgemental
Petal 3YamaIntrospective, Impartial, Withdrawn
Petal 4NairutyaDepressed, Sleepy, Sad, Grieving
Petal 5VarunaCompassionate
Petal 6VayavyaEmotional, With mood swings
Petal 7KuberaWealthy, Long-lived
Petal 8IshanyaSpiritual, Fortunate

jaims_2949_02.JPG

Prajnaparadha

धीधृतिस्मृतिविभ्रष्टः कर्म यत् कुरुतेऽशुभम् ।

प्रज्ञापराधं तं विद्यात् सर्वदोषप्रकोपणम्।। (Cha. Sa. Sa-1/102)[18]

Prajnaparadha, also known as intellectual blasphemy, involves deliberately disregarding one’s inner knowledge and defying societal norms, intuitions, and logical reasoning. It is the fundamental reason behind the emergence of all illnesses. Engaging in verbal, mental, or physical actions that are detrimental to oneself has adverse effects on both the body and mind. Actions resulting from Prajnaparadha intensify the imbalances in bodily humours, known as Tridosha


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, and trigger psychological attributes called Rajas and Tamo Gunas, which pave the way for manifestation of diseases. Dhi (intellect), Dhriti (retention) and Smriti (memory) are three components which constitute Prajna. A person whose intellect, retention and memory are impaired subjects himself to Prajnaparadha by virtue of his act.

When Dhi is degraded, it leads to the misinterpretation of knowledge and the misjudgment of what is beneficial and non-beneficial. This can result in psychological conditions such as delusions, obsessions, hallucinations, and other disorders related to thought and perception. Similarly, when Dhriti is degraded, it impairs the individual’s ability to control their mind and sense organs, causing them to behave inappropriately and be attracted to harmful objects. Dhriti Vibhrama can also give rise to the use of psychoactive substances, behavioural disorders, and psychosexual disorders, On the other hand, Smriti Vibhrama can lead to psychological complications such as dementia, delirium, and other disturbances in memory.

Discussion

The body and mind have a close connection with each other. Lifestyle choices and diet can affect both physical and mental health. Unhealthy choices can negatively impact the mind, causing mental disorders. A healthy, balanced diet (Sattvic diet) can promote good mental health and help treat mental disorders. Moral conduct (Sadvritta) and following regimens for rejuvenation (Achara Rasayana) also a play a role in managing mental health. Nowadays, with the rise of technology, lifestyle changes have occurred that can cause behavioural abnormalities. Excessive exposure to media, alcohol and nicotine abuse, and disrespect towards elders can change behavioural patterns and can make a person emotionally unstable. Ayurveda suggests controlling psychological expressions (Dharaneeya Vega) to maintain a healthy state of mind. Modern science recognizes that chronic exposure to uncontrolled psychological expressions can cause chronic stress and lead to various mental illnesses.

Conclusion

Ayurveda believes that in order to effectively treat a patient, a good clinician should aim to

address not only the physical body but also the soul or subtle body. Currently there is a significant global burden of mental disorders, with around 450 million people suffering from various mental conditions. This makes mental disorders one of the leading causes of ill health and disability worldwide while treatments are available; only one-third of the people with well-known mental disorders seek help from mental disorders seek help from health professionals.

Ayurvedic principles and treatment guidelines can provide a strong solution to the increasing problem of stress-related disorders and psychogenic illnesses. The key to addressing these issues lies in treating the underlying causes and providing comprehensive treatment that considers both physical and sub-conscious levels of the patient. Although Ayurveda provides a brief description rather than a detailed examination of mental health through Manasika Prakriti, Sattva Pariksha, Nadi Pariksha, Ashta Vibhrama and Prajnaparadha, concepts such as Mana, Manovigyana, Jnanotpatti, Manasaroga Samprapti and Manasa Vikara classification can be found in ancient Ayurvedic texts like Charaka Samhitha. This area holds strong potential for future prospects and it is hoped that new researches will be encouraged to fully utilize the power if Ayurveda. By doing so, the rising cases of psychiatric illnesses can be reduced and the mental well-being of individuals can be maintained.

References

1. Charaka Samhitha (Chakrapanidatta Vicharitha Ayurveda Dipika Vyakhyana), Vol.II. Ram Karan Sharma, Bhagwan Das, editors. 1st edition.Varanasi: Chaukhambha Surabharati Prakashan; reprint 2016. Sareerasthana, 1/18, p.315.

2. Susrutha Samhitha. Vol.II. Priya Vrat Sharma, editor and translator. 1st edition. Varanasi: Chaukhambha Visvabharati Prakashan; reprint 2013. Sareerasthana, 1/5, p.118.

3. Charaka Samhitha (Chakrapanidatta Vicharitha Ayurveda Dipika Vyakhyana), Vol.I. Ram Karan Sharma, Bhagwan Das, editors. 1st edition.Varanasi: Chaukhambha Surabharati Prakashan, reprint 2016. Sutrasthana, 30/4, p.592.

4. Susrutha Samhitha. Vol.II. Priya Vrat Sharma, editor and translator. 1st edition. Varanasi: Chaukhambha Visvabharati Prakashan; reprint 2013. Sareerasthana, 3/32, p.147.


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5. Ashtanga Hridaya. Vol.I. Srikanta Murthy K R, translator. 9th edition. Varanasi: Chaukhambha Krishnadas Academy Series; reprint 2004. Sareerasthana, 4/13, p.424.

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