E-ISSN:2456-3110

Review Article

Medhya Rasayana

Journal of Ayurveda and Integrated Medical Sciences

2024 Volume 9 Number 4 April
Publisherwww.maharshicharaka.in

A review on Ayurvedic concept of Mind with emphasis on Medhya Rasayana

Zhillika1*, R Nair S2, Muralidharan S3, S Kumar S4
DOI:10.21760/jaims.9.4.13

1* Zhillika, Post Graduate Scholar, Department of Dravyaguna Vigyan, Shri Dhanwantry Ayurvedic College and Hospital, Chandigarh, India.

2 Smitha R Nair, Medical Officer ISM, Govt Ayurveda Dispensary, Kokkayar District Idukki, Kerala, India.

3 Sanuj Muralidharan, Associate Professor, Department of Dravyaguna Vigyan, Shri Dhanwantry Ayurvedic College and Hospital, Chandigarh, India.

4 Saranya S Kumar, Assistant Professor and Psychiatric Consultant, Department of Kayachikitsa, Shri Dhanwantry Ayurvedic College and Hospital, Chandigarh, India.

Ayurveda, a five-millennium-old science rooted in the Vedas, encompasses profound insights into health and healing. The traditional Indian medical system perceive the mind and body as complementary parts of one’s entity and purports to preserve the balance between the duo for enhanced quality of life. Moreover, the World Health Organization defines health as a condition of whole physical, mental, and social well-being rather than only the absence of illness or disability, indicating the significance of mind covering the mental health component. The term mind in Ayurveda is referred to as the Manas, and it is one among the Tristhuna, the three pillars quintessential for a healthy life. Acharya Caraka has included Manas in Adhyatama Dravya Guna Sangraha, since true perceptions occur only when Manas is actively engaged with the body and senses. Satva and Chetas are considered as synonyms of Manas. Also, Rashipurusha involved in Srishti Utpatti is depicted as an amalgamation of Atma, Buddhi, Indriya, Manas, Indriyaartha, and Mano-Vishyas. The Satva is considered as unique Guna entity of Manas while Rajas and Tamas are Mano- Doshas. Swastha Avastha of Sareera is invariably linked to Satva Guna where on the contrary Mano-Doshas manifest as diseases. Acharya Caraka emphasizes that whatever comes under the purview of Mana and its knowledge are all its Vishayas, Chintana being the most important. The use of Medhya Rasayana has been advocated in Ayurveda in this regard for its supreme functioning and to ward off diseases caused by Sareerika and Manasika Doshas.

Keywords: Manas, Indriya, Medhya Rasayana

Corresponding Author How to Cite this Article To Browse
Zhillika, Post Graduate Scholar, Department of Dravyaguna Vigyan, Shri Dhanwantry Ayurvedic College and Hospital, Chandigarh, , India.
Email: 		Zhillika, R Nair S, Muralidharan S, S Kumar S, A review on Ayurvedic concept of Mind with emphasis on Medhya Rasayana. J Ayu Int Med Sci. 2024;9(4):88-92.
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https://jaims.in/jaims/article/view/3101

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2024-02-12 2024-02-19 2024-02-26 2024-03-08 2024-03-21
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
None Nil Yes 21.87

© 2024by Zhillika, R Nair S, Muralidharan S, S Kumar 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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Zhillika et al. A review on Ayurvedic concept of Mind with emphasis on Medhya Rasayana

Introduction

In Caraka Samhita, Ayu is defined as a continuum of infinite consciousness that appears as a complete, harmonious, and well-balanced combination of four dimensions: Sharira, Indriya, Satva and Atma with Dharma, Artha, Kama and Moksha as their respective goals.[1] Ever since ancient times, researchers from diverse fields have endeavored to comprehend the mind and all of its facets. The existence of the mind has always been assumed; it has never been a tangible object. It is regarded by Ayurveda as a sense organ - a super sense, to be more exact as all of the sensory and motor organs are controlled by this entity. The characteristics of mind are enumerated through a number of names which are termed as synonyms of mind viz, Samgya, Gyan, Vigyan, Medha, Dristi, Dhriti, Smriti and Sankalpa.[2]

Materials and Methods

The manuscript has incorporated references from Ayurvedic primary texts, scholarly research articles, and peer-reviewed journals to support its assertions and findings.

Origin of Mind

In Ayurveda, the Purusha and Prakriti combine to create intelligence known as Mahat, which gives rise to the Ahankara. Eleven senses make up one half of the ego component, while the other half is divided into Panchmahabhutas and Panchtanmatras. The mind has been identified as one of the eleven senses, originating from the Satvika feature of the ego factor. The three terms Manas, Citta and Satva have been employed in Ayurveda texts to denote mind.

Etymology and Definition

Manyate Jñayate Anena Iti Manah

Manyate Buddhyate Anena Iti Manah

The expression Mana is derived from Unadi aphoristic rule with the addition of the suffix Asun. It has two roots:

1. Mana-Jnane (Manyate) belongs to Divadi Manana is applied to mean, to think, to suppose, to imagine, to concentrate and to meditate. Jnana is applied to know, to learn, to be aware, to be familiar or acquainted with, to ascertain, to investigate, to feel,

to comprehend, to apprehend or to cognise.[3]

2. Manu-Avabodhane (Manute) is of the class of Tanadi. Avabodhana refers to knowledge, perception, teaching, informing, indicating or showing. Buddhyate refers to comprehending, perceiving, discriminating, recognizing or judging.

Location of mind

Acharya Bhela locates mind between Siras and Talu. Acharya Caraka, Acharya Susruta and Acharya Vagbhata have indicated Hrdaya as the seat of mind in association with Buddhi and Atma. Acharya Caraka also excludes the idea that the consciousness is located in organs such as Nakhagra, Loma and Kesh.[4] The mind and the tactile sense organ, or skin; appear to be closely connected through the use of terms like Maanasa Sparsha and its close relationship with Vayu, which is found in the skin.

Structure of mind

As mind is so subtle, it is thought to be more of a functional than a structural entity. The body is a gross matter, and Ayurveda describes its structure in terms of Dosha, Dhatu, and Mala. Caraka Samhita contains a particular chapter titled Sareeravicaya, which lists many bodily parts such bones, muscles, blood vessels, tissue elements, etc. But there isn't a distinct description for Manovicaya. An analysis of the literature of ancient India reveals that the mind is made up of distinct parts, including sense organs, characteristics, impressions, feelings, and sensations.

Attributes of Mind

The mind is Eka and Anu which refers to the mind's ability to be too subtle to be recognized by the usual senses. All of the faculties could have experienced simultaneous sensory perception if it were gross or omnipresent (like the soul). Trigunas, namely Satva, Rajas, and Tamas, make up the mind, which is known as Triguṇatmaka. According to Cakrapani, a man is Rajasika when he is mindful toward passion, Tamasika when he becomes entangled in delusion and Satvika when he is peaceful. Acharya Sushruta explained the concept of Manas Kaya as Satvika kaya, Rajasika kaya and Tamasika Kaya.

Functions

Ayurveda talks about four mental activities: self-control, self-direction of the


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senses, speculation, and reflection along with mental objects which includes consideration, speculative thought, focus, and determination.[5] Indriyabhigraha is considered to be the sense organ's controller and motivator. Only when the mind is actively engaged can sense organs comprehend their respective objects. Acharya Caraka refers to the state of Indriya as Cestapratyayabhuta, but Cakrapani calls Indriyaadhishtaayaka. Caraka has also referred to it as Sareeratantraka, highlighting the mind's function in the body's regulation. Svanigraha is very hard for any other faculty or organ to regulate the mind. Only the mind can exercise self-control as it has a tendency to divert towards its objects for worldly enjoyments and only Dhrti can help it to restrain from the harmful objects. Caraka is more specific while advising replacement of emotions as a measure of pacifying aberrated emotions. Sattvavajava, in fact, is precisely defined as the diversion of mind from unwholesome objects. Further, Uhya is application of science of logic to make a conjecture about the possible outcome in a given situation. Vicarya is a deliberation of reason about the applicability or non- applicability of a thing in a given instance. It is knowledge, distinct enough to direct or reject. Cintya is the first and the most important object of mind. Whatever that is perceived by mind independent of sensory apparatus is Cintya. Even if the sensory faculty is involved, if it can be perceived by mind independent of sensory assistance then it should be termed Cintya. Any thought process undertaken by mind as a matter of obligation or otherwise is Cintya. Dhyeya on a given object with concentration is Dhyana. Dhyana refers to the effort, while Dhyeya refers to the destination to be finally arrived at, through the abstract meditation. Samkalpa is a will or a mental resolve commissioned after ascertaining the virtues and faults of the object perceived by the sensory faculty. The idea thus conceived is to be placed before the Buddhi which is the ultimate decision maker.

Relation between body and mind

Ayurveda states that the three Upastambha - Ahara, Brahmacharya and Nidra are necessary for the upkeep of the human body and have a reciprocal relationship with the mind. Food influences a person's mental state through physiological processes, and the decision

about what to eat is heavily influenced by that mental state. It is believed that the body and the psyche are where the ailment resides. The appearance of ailments in both the body and mind is thought to have three psycho-physical causes: Asatmayendriyartha samyoga, Kala and Prajnaparadha. In the 25th chapter, Caraka Samhita Sootrasthana, Caraka considers Visada as the potent cause of aggravator of diseases whereas Harsa as the best nourishing agent and Shoka as the cause for emaciation.

The Doshas undoubtedly affect one another in a variety of ways. Vata is physiologically in charge of mental processes such as Utsaha. Kapha is for Ksama, Dhrti, and Alobha and Pitta is for Prabha, Prasada and Medha. Pranavayu is connected to Chitta and Buddhi, while Udanavayu is associated to Vakpravrtti and Prayatna. Sadhakapitta to Buddhi, Medha, Abhimaana, and Tarpaka Kapha to Aksatarpana are among the factors that comprise Smrti. There's also the idea of Taptajya Ghata Nyaya, in which the mind is represented by Ajya and the body by Tapta. The mind heats up in tandem with the pot, and vice versa. In a similar way, when the mind is upset, the body follows suit, and vice versa.

Effect of Medhya Rasayanas on Mind

Medhya Rasayanas are a class of medicinal herbs that have multiple uses and are mentioned in Ayurveda. Frequent practice of these improves immunity, longevity, nutrition, health, memory, and cognition. Medhya Rasayana comprises the following plants: Shankhapushpi (Convolvulus pleuricaulis Chois), Guduchi (Tinospora cordifolia), Yastimadhu (Glycirrhiza glabra Linn.), and Mandukaparni (Centella asiatica Linn.), which are specifically specified and have a wide variety of applications on diverse systems as already evaluated in previous studies.

However, a few more medications used for the same purpose are described in the classical textbooks on Ayurveda. They are Jatamamsi (Nardostachys jatamamsi), Vacha (Acorus calamus), Kushmanda (Benincasa hispida), Jyothishmati (Celastrus panniculata), and Aindri (Bacopa monniera).[14] One can use Medhya Rasayana alone or in combination with other herbs as they show specific effect on mental performance by enhancing the functions of Buddhi and Manas by correcting the disturbances of Rajas and Tamas.[15]


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Medhya RasayanaEffects on MindMode of Action [6]
ShankhapushpiNootropic, Sedative,[7] Mental stimulant, Memory and intellect enhancer,[8] CNS depressant activity, Anti-anxiety effect [9]Sankhapushpi has Kashaya Rasa and Ushna Guna, which may enhance the alertness and quick understanding and retention of experiences.
GuduchiAnti-stress, Nootropic, Adaptogenic,[7] Enhances cognition[10]Guduchi has Katu, Tikta Rasas which help in keeping the mind alert, so that things can be remembered properly. By Tridoshahara property, it helps to establish a balance and a good coordination of grasping, retention, and recall of memory.
YastimadhuAnti-stress, Nootropic, Adaptogenic,[7] Cognitive enhancing activity[11]Madhura, Shita and Vatapittashamaka qualities and Rasayana effects of Yashtimadhu bring about soothing effect, and probably this helps in bringing about Sthairya and Dhriti to establish stability of mind and for enhancing memory.
MandukaparniMemory & Cognitive function enhancer,[12] Brain tonic[13]Mandukaparni is Medhya by Prabhava

Conclusion

The science of the self, lead to the science of mind, and Ayurveda provides a thorough explanation of the idea of mind, or Manas. The mental faculties can be easily classified into three groups: Tamasika, Rajasika, and Sattvika. Since Indriyas are only able to perceive their respective Indriyaarthas when the mind is present, the mind's primary job is to activate and govern the functioning of Indriyas. The mind is also in charge of its own actions. Since the fundamental notion of health requires that the body, mind, and soul be in harmony, there is a great room for research into the discipline of Ayurveda psychiatry along with herbs mentioned in the classics.

References

1. Venkoba Rao, Mind in Ayurveda. Indian journal of Psychiatry 44(3)201-211 (2002).

2. Murthi A. R. V, The mind in ayurveda and other Indian traditions. Chaukhamba Sanskrit Pratishthan, Delhi (2013).

3. Murthi A. R. V, The mind in ayurveda and other Indian traditions. Chaukhamba Sanskrit Pratishthan, Delhi (2013).

4. Yadavji Trikamji, Charak samhita of charak, Shareer Sthana, Chaukhamba Sanskrit series, Varanasi, (2004).

5. Yadavji Trikamji, Charak samhita of charak, Shareer Sthana, Chaukhamba Sanskrit series, Varanasi, (2004).

6. Sarokte AS, Rao MV. Effects of Medhya Rasayana and Yogic practices in improvement of short-term memory among school-going children. AYU (An international quarterly journal of research in Ayurveda). 2013 Oct 1;34(4):383-9.

7. Mehta CS, Dave AR, Shukla VD. Comparative effect of Navayasa Rasayana Leha and Medhya Rasayana tablet along with Dhatryadhyo Lepa in Ekkakushta (psoriasis). AYU (An international quarterly journal of research in Ayurveda). 2013 Jul 1;34(3):243-8.

8. Sharma R, Singla RK, Banerjee S, Sinha B, Shen B, Sharma R. Role of Shankhpushpi (Convolvulus pluricaulis) in neurological disorders: An umbrella review covering evidence from ethnopharmacology to clinical studies. Neuroscience & Biobehavioral Reviews. 2022 Sep 1;140:104795.

9. Devi P. An updated review on Shankhpushpi-as Medhya Rasayana. J Ayurvedic Herb Med. 2021;7(2):119-23.

10. Agarwal A, Malini S, Bairy KL, Rao MS. Effect of Tinospora cordifolia on learning and memory in normal and memory deficit rats. Indian journal of pharmacology. 2002 Sep 1;34(5):339-49.

11. Chakravarthi KK, Avadhani R, Narayan RS. Effect of Glycyrrhiza glabra root extract on learning and memory in wistar albino rats. Drug Invention Today. 2012 Aug 5;4(7):387-90.

12. Rao SB, Chetana M, Devi PU. Centella asiatica treatment during postnatal period enhances learning and memory in mice. Physiology & behavior. 2005 Nov 15;86(4):449-57.

13. Zahara K, Bibi Y, Tabassum S. 01. Clinical and therapeutic benefits of Centella asiatica. Pure and Applied Biology (PAB). 2021 Oct 17;3(4):152-9.

14. Kulkarni R, Girish KJ, Kumar A. Nootropic


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herbs (Medhya Rasayana) in Ayurveda: an update. Pharmacognosy reviews. 2012 Jul;6(12):147.

15. Kumargarg A, Singh C, Adhlakha M, Kapoor R. Role of Medhya Rasayan in Geriatric Health Care WSR To Mental Health. International Ayurvedic Medical Journal {online}. 2017.


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