Dhriti - Revision history

Agnivesha at 19:43, 23 February 2024

2024-02-23T19:43:19Z

← Older revision		Revision as of 19:43, 23 February 2024
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	\|data2 = Bhojani M. K. <sup>1</sup>, <br/>Verma Swati<sup>1</sup>		\|data2 = Bhojani M. K. <sup>1</sup>, <br/>Verma Swati<sup>1</sup>
	\|label3 = Reviewer		\|label3 = Reviewer
	\|data3 = Basisht G.<sup>2</sup>,		\|data3 = [[Gopal Basisht\|Basisht G.]]<sup>2</sup>,
	\|label4 = Editor		\|label4 = Editor
	\|data4 = Deole Y.S.<sup>3</sup>		\|data4 = [[Yogesh Deole\|Deole Y.S.]]<sup>3</sup>
	\|label5 = Affiliations		\|label5 = Affiliations
	\|data5 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>3</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India		\|data5 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>3</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

Agnivesha at 11:13, 6 April 2023

2023-04-06T11:13:54Z

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	\|title=Dhriti		\|title=Dhriti
	\|titlemode=append		\|titlemode=append
	\|keywords=carakasamhitaonline, charak samhita, caraka samhita, ayurved, Dhriti, Dhriti in ayurveda, Bhojani M. K., Verma Swati, Basisht G., Deole Y.S., term dhriti, Physiological dimensions of dhriti, Role of dhriti,		\|keywords=carakasamhitaonline, charak samhita, caraka samhita, ayurved, Dhriti, Dhriti in ayurveda, Bhojani M. K., Verma Swati, Basisht G., Deole Y.S., term dhriti, Physiological dimensions of dhriti, Role of dhriti,restrain, how to control mind, ayurveda, indian system of medicine, ancient medicine
	\|description=Dhriti means restraint or controlling faculty of intellect		\|description=Dhriti means restraint or controlling faculty of intellect
	\|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg		\|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

Agnivesha: corrected spellings

2023-04-06T11:13:03Z

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Agnivesha at 08:34, 5 April 2023

2023-04-05T08:34:29Z

Agnivesha at 07:44, 5 April 2023

2023-04-05T07:44:45Z

← Older revision		Revision as of 07:44, 5 April 2023
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	<br/>		<br/>
	As per Patanjali Yogasutra, yama and niyama both includes five restraints. </p>		As per Patanjali Yogasutra, yama and niyama both includes five restraints. </p>
	<ol type="a" style='text-align:justify;'><li style="font-weight: bold;">Yama (ethical restraints): <br/><span style="font-weight: normal;">Ahimsa (non-violence), satya (truthfulness of thought, speech and actions), asteya (non-stealing of other’s property of any kind), brahmacharya (abstinence of senses from sensual pleasures as well as from potentially harmful or undesirable subjects of senses) and aparigraha (contentment with ones’ possessions).		<ol type="a" style='text-align:justify;'><li style="font-weight: bold;">Yama (ethical restraints): <br/><span style="font-weight: normal;">Ahimsa (non-violence), satya (truthfulness of thought, speech and actions), asteya (non-stealing of other’s property of any kind), [[Brahmacharya\|brahmacharya]] (abstinence of senses from sensual pleasures as well as from potentially harmful or undesirable subjects of senses) and aparigraha (contentment with ones’ possessions).
	<br/>		<br/>
	But in texts like Shandilya upanishada, Varaha upnishada and Yoga Yajnyavalkya, ten tenets of yama have been mentioned: Ahimsa, satya, asteya, brahmacarya, kshama (forgiveness), dhriti, daya (compassion), arjava (non-hypocrisy, sincerity), mitahara (measured diet), shauch (purity and cleanliness of [[Manas\|mind]] and [[Sharira\|body]]). </span></li>		But in texts like Shandilya upanishada, Varaha upnishada and Yoga Yajnyavalkya, ten tenets of yama have been mentioned: Ahimsa, satya, asteya, brahmacarya, kshama (forgiveness), dhriti, daya (compassion), arjava (non-hypocrisy, sincerity), mitahara (measured diet), shauch (purity and cleanliness of [[Manas\|mind]] and [[Sharira\|body]]). </span></li>
	<li style="font-weight: bold;">Niyama (spiritually oriented practices): <br/><span style="font-weight: normal;">Shaucha (cleanliness), santosha (sense of contentment in all situations), tapa (persistence, discipline), swadhyaya (study of sacred texts or self-contemplation), ishvara pranidhana (devotion or contemplation towards divine). </span></li></ol>		<li style="font-weight: bold;">Niyama (spiritually oriented practices): <br/><span style="font-weight: normal;">Shaucha (cleanliness), santosha (sense of contentment in all situations), [[Tapa\|tapa]] (persistence, discipline), swadhyaya (study of sacred texts or self-contemplation), ishvara pranidhana (devotion or contemplation towards divine). </span></li></ol>
	<p style="text-align:justify;">Thus, in ashtanga yoga, dhriti signifies the preservation of firmness of [[Manas\|mind]] at all periods of gain or loss of material wealth or mortal relationships. Yet it is often difficult to maintain the psychological equilibrium, therefore, all the other tenets of yama and niyama are equally important to be practiced religiously in [[Ayu\|life]]. Regular practice helps deal with negative emotions and ignorance of [[Ayu\|life]], like laziness and dejection at the slightest inconvenience.		<p style="text-align:justify;">Thus, in ashtanga yoga, dhriti signifies the preservation of firmness of [[Manas\|mind]] at all periods of gain or loss of material wealth or mortal relationships. Yet it is often difficult to maintain the psychological equilibrium, therefore, all the other tenets of yama and niyama are equally important to be practiced religiously in [[Ayu\|life]]. Regular practice helps deal with negative emotions and ignorance of [[Ayu\|life]], like laziness and dejection at the slightest inconvenience.
	<br/>		<br/>
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	== Current researches ==		== Current researches ==
	<p style="text-align:justify;">A man devoid of gradually developed and properly functional intellectual faculties is apparently disabled in leading a desirable [[Ayu\|life]]. These intellectual errors (i.e. prajnaparadha) aggravates all the dosha becoming one of the trident causes of all forms of [[Vyadhi\|disease]] manifestation. Dhi, dhriti, and [[Smruti (memory)\|smriti]] being the three stages of prajna can give a bird’s eye view of an individual’s psychological development. In view of the above mentioned intellectual factors, many relative interpretations have been put forward to understand these.		<p style="text-align:justify;">A man devoid of gradually developed and properly functional intellectual faculties is apparently disabled in leading a desirable [[Ayu\|life]]. These intellectual errors (i.e. [[Prajnaparadha\|prajnaparadha]]) aggravates all the [[Dosha\|dosha]] becoming one of the trident causes of all forms of [[Vyadhi\|disease]] manifestation. Dhi, dhriti, and [[Smruti (memory)\|smriti]] being the three stages of prajna can give a bird’s eye view of an individual’s psychological development. In view of the above mentioned intellectual factors, many relative interpretations have been put forward to understand these.
	<br/>		<br/>
	The exact interpretation of all these intellectual faculties of [[Manas\|mind]] is debatable because their physiological functions overlap in nature. While some scholars are of the view that dhriti is the retention power of [[Manas\|mind]], others consider medha in that place. They later clarified that dhriti is that governing feature which averts the [[Manas\|mind]] from indulging into destructive or potentially undesirable or non-beneficial substances and evaluation of medha is by grasping power (grahana samarthya)<ref name="ref3">Dr. Sujit kumar, Dr. Deepika Mehra, Dr. Vaidehi V Raole, Dr. Sunil P Nikhate (2019) : A conceptual study on Medha, Budhhi, Dhee, Dhruti, Smruti and Manas; Department of Kriya Sharir, Parul Institute of Ayurveda, Parul University, Vadodra, Gujarat.</ref> Broadly concluding the views of different authors over defining these terms, dhi is referred to the ability of correct perception (judgement), dhriti means self-control or will power or patience and [[Smruti (memory)\|smriti]] refers to the ability to recall past events.<ref name="ref4">Dr. Pooja Sharma, Dr. Anshu Sharma ; Ayurvedic aspect of dhee, dhriti, smriti w.s.r. to mild cognitive impairment; Ilkogretim Online - Elementary Education Online, 2020; Vol 19 (Issue 4): pp.3224-322</ref>		The exact interpretation of all these intellectual faculties of [[Manas\|mind]] is debatable because their physiological functions overlap in nature. While some scholars are of the view that dhriti is the retention power of [[Manas\|mind]], others consider [[Medha\|medha]] in that place. They later clarified that dhriti is that governing feature which averts the [[Manas\|mind]] from indulging into destructive or potentially undesirable or non-beneficial substances and evaluation of [[Medha\|medha]] is by grasping power (grahana samarthya)<ref name="ref3">Dr. Sujit kumar, Dr. Deepika Mehra, Dr. Vaidehi V Raole, Dr. Sunil P Nikhate (2019) : A conceptual study on Medha, Budhhi, Dhee, Dhruti, Smruti and Manas; Department of Kriya Sharir, Parul Institute of Ayurveda, Parul University, Vadodra, Gujarat.</ref> Broadly concluding the views of different authors over defining these terms, dhi is referred to the ability of correct perception (judgement), dhriti means self-control or will power or patience and [[Smruti (memory)\|smriti]] refers to the ability to recall past events.<ref name="ref4">Dr. Pooja Sharma, Dr. Anshu Sharma ; Ayurvedic aspect of dhee, dhriti, smriti w.s.r. to mild cognitive impairment; Ilkogretim Online - Elementary Education Online, 2020; Vol 19 (Issue 4): pp.3224-322</ref>
	<br/>		<br/>
	As per classics, prajnaparadha (dhi dhriti [[Smruti (memory)\|smriti]] vibransha) is a fundamental intrinsic factor for the development of all [[Vyadhi\|diseases]], especially [[Vyadhi\|diseases]] of psychotic origin. It is described that a person whose intellect, self-control, and memory are impaired falls into delusion and commits certain actions which aggravates [[Tridosha\|tridosha]] at once, initiating the [[Vyadhi\|disease]] pathogenesis. Thus, avoiding all causative factors (nidana parivarjana), which lead to impairment of factors of prajna or manovaha strotas in general viz. virudhha ahara, vidahi-ushna-ruksha ahara, katu-amla- lavana rasa and certain manasa bhava: bhaya, chinta, shoka, moha, krodha, lobha should be of prime focus. This explains the importance of dhriti (power of self-control) in the light of a therapeutic modality as part of initial nidana parivajana.<ref name="ref4" /><ref name="ref5">Dr. Rakesh Kr. Srivastava(2020); Mental health, its promotive and preventive aspects:Ayurvedic view</ref>		As per classics, [[Prajnaparadha\|prajnaparadha]] (dhi dhriti [[Smruti (memory)\|smriti]] vibransha) is a fundamental intrinsic factor for the development of all [[Vyadhi\|diseases]], especially [[Vyadhi\|diseases]] of psychotic origin. It is described that a person whose intellect, self-control, and memory are impaired falls into delusion and commits certain actions which aggravates [[Tridosha\|tridosha]] at once, initiating the [[Vyadhi\|disease]] pathogenesis. Thus, avoiding all causative factors ([[Nidana Parivarjana\|nidana parivarjana]]), which lead to impairment of factors of prajna or [[Manovaha\|manovaha]] strotas in general viz. virudhha ahara, vidahi-ushna-ruksha ahara, [[Katu\|katu]]-[[Amla\|amla]]- [[Lavana\|lavana]] [[Rasa\|rasa]] and certain manasa bhava: bhaya, chinta, shoka, moha, krodha, lobha should be of prime focus. This explains the importance of dhriti (power of self-control) in the light of a therapeutic modality as part of initial [[Nidana Parivarjana\|nidana parivajana]].<ref name="ref4" /><ref name="ref5">Dr. Rakesh Kr. Srivastava(2020); Mental health, its promotive and preventive aspects:Ayurvedic view</ref>
	<br/>		<br/>
	The above said practical dimension of dhi is evident in the concept of mano nigraha (restraining of [[Manas\|mind]]). Mano nigraha is a state of self-control of [[Manas\|mind]] guided by a perfect balance of desire, determination, and dedication. It forms the nodal principle behind satvavavjaya chikitsa (psychotherapy), which focusses over nigrahan (diversion) of [[Manas\|mind]] from harmful subjects of senses (ahitartha) towards beneficial (hitartha). Dhriti is mentioned as ‘manaso niyamatmika’ i.e. regulatory [[Sharira\|body]] of [[Manas\|mind]]. Hence, it is that property of [[Manas\|mind]] which governs its actions viz. chintya (regulation of thought processes), vicharya (analysis of thoughts and ideas), uhya (logical reasoning), dhyeya (polishing objectives by focussing over them) and sankalpa (arriving at an apparently right conclusion/decision). Thereby being a check-dam to reckless indulgence in any morally or conventional undesirable behavioural or psychological attributes.<ref name="ref6">Bagali SS, Baragi UC, Deshmukh RA. Concept of Satwavajaya Chikitsa (Psychotherapy). J Ayurveda Integr Med Sci 2016;1(1):56-63.</ref> </p>		The above said practical dimension of dhi is evident in the concept of mano nigraha (restraining of [[Manas\|mind]]). Mano nigraha is a state of self-control of [[Manas\|mind]] guided by a perfect balance of desire, determination, and dedication. It forms the nodal principle behind satvavavjaya chikitsa (psychotherapy), which focusses over nigrahan (diversion) of [[Manas\|mind]] from harmful subjects of senses (ahitartha) towards beneficial (hitartha). Dhriti is mentioned as ‘manaso niyamatmika’ i.e. regulatory [[Sharira\|body]] of [[Manas\|mind]]. Hence, it is that property of [[Manas\|mind]] which governs its actions viz. chintya (regulation of thought processes), vicharya (analysis of thoughts and ideas), uhya (logical reasoning), dhyeya (polishing objectives by focussing over them) and sankalpa (arriving at an apparently right conclusion/decision). Thereby being a check-dam to reckless indulgence in any morally or conventional undesirable behavioural or psychological attributes.<ref name="ref6">Bagali SS, Baragi UC, Deshmukh RA. Concept of Satwavajaya Chikitsa (Psychotherapy). J Ayurveda Integr Med Sci 2016;1(1):56-63.</ref> </p>

Agnivesha at 07:20, 5 April 2023

2023-04-05T07:20:36Z

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Agnivesha at 06:41, 5 April 2023

2023-04-05T06:41:30Z

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Agnivesha at 06:24, 5 April 2023

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Agnivesha at 05:15, 5 April 2023

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Agnivesha at 04:45, 5 April 2023

2023-04-05T04:45:16Z

← Older revision		Revision as of 04:45, 5 April 2023
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	=== Contemporary approach: ===		=== Contemporary approach: ===
	The metapsychologists revolve western psychology around two central schools of thoughts in regards to functioning of mind also known as mind-body problem.<ref name="ref7"></ref>		The metapsychologists revolve western psychology around two central schools of thoughts in regards to functioning of mind also known as mind-body problem.<ref name="ref7">Gluttenplan Samuel, A companion to the Philosophy of Mind, Blackwell, Oxford, 1994, pg 265-268.</ref>
	<ul style='text-align:justify;'><li style="font-weight: bold;">Monism <br/><span style="font-weight: normal;">This school of psychological philosophy advocates that mind and body are unarguably intangible entitities. We can not define their independent presence as they are indistinguishable from each other. Furthermore depending upon the acceptance of either of these two entities, following groups exists – </span></li>		<ul style='text-align:justify;'><li style="font-weight: bold;">Monism <br/><span style="font-weight: normal;">This school of psychological philosophy advocates that mind and body are unarguably intangible entitities. We can not define their independent presence as they are indistinguishable from each other. Furthermore depending upon the acceptance of either of these two entities, following groups exists – </span></li>
	<ol type="a"><li style="font-weight: bold;">Physicalists : <span style="font-weight: normal;">This school of thought empowers the existence of only the entities postulated by physical theory (a theory in which predictions are based upon empirical observations by combining direct physical perception and mathematical calculations). They state that all mental processes have a physiological or neurophysiological basis. </span></li>		<ol type="a"><li style="font-weight: bold;">Physicalists : <span style="font-weight: normal;">This school of thought empowers the existence of only the entities postulated by physical theory (a theory in which predictions are based upon empirical observations by combining direct physical perception and mathematical calculations). They state that all mental processes have a physiological or neurophysiological basis. </span></li>
	<li style="font-weight: bold;">Idealists : <span style="font-weight: normal;">They believe that mind is all that exists and every other thing in this world is a mere illusion of mind itself. </span></li></ol>		<li style="font-weight: bold;">Idealists : <span style="font-weight: normal;">They believe that mind is all that exists and every other thing in this world is a mere illusion of mind itself. </span></li></ol>
	<li style="font-weight: bold;">Dualism <br/><span style="font-weight: normal;">Dualists accept the independent existence of both mind and body. Their theories suggest that mind is distinct from brain in a way that mind is genetically defined and naturally adaptive module (non-physical property) of brain which helps brain in information processing and computation. This approach is synonymous to Sankhya darshan’s ideology of prakriti (matter) and purusha (soul in association with mind). </span></li></ul>		<li style="font-weight: bold;">Dualism <br/><span style="font-weight: normal;">Dualists accept the independent existence of both mind and body. Their theories suggest that mind is distinct from brain in a way that mind is genetically defined and naturally adaptive module (non-physical property) of brain which helps brain in information processing and computation. This approach is synonymous to Sankhya darshan’s ideology of prakriti (matter) and purusha (soul in association with mind). </span></li></ul>

			== Mechanism of mind ==
			<p style="text-align:justify;">Mind is composed of numerous functional units specialized for solving specific problems. These units have both physical component (hormonal and neuronal network) and purely psychological component (the innate human nature borne out of free will which results in individuality).<ref name="ref8">Pinker Steven, How the mind works; New York:Yorton; 1997.</ref> <br/>An attempt to understand the interaction between these two components of mind has been made by Freudian school of psychology. They explain the existence of certain external obstructions which censor any organism’s fundamental wishes or impulses. These censors eventually lead to habit formation (physical component) of an individual giving rise to the innate nature (subconscious or psychological component) over time. For example ; A child puts hand in flame (fundamental wish or impulse) but his mother is vigilant and quick enough to wave off his hand away from flame in time (external censor). When this external check is repeated often, a habit is developed in child’s mind as a result of that censor.<ref name="ref9">Patten Simon N, The Mechanism of mind; Annals of the American Academy of Political and Social Science; 1917; pg 208-210.</ref> <br/>The censor which restrains oneself from attaining unwholesome objects of senses can either be an external stimulus or an internal stimulus (habit, thought or direct perception and experiences). This could be suggestive of the psychological component dhriti but Western psychologists regard brain’s existence over mind’s in the field of medicine.
			<br/>
			Even though, evidence of a higher independent consciousness (mind) can be ruled out from abovementioned mechanism yet the mentioned interaction is explained as a product of physical manifestations as follows-
			* The Theory of responsive behaviour : <br/>It states that the energy obtained from nutrition (nutritive energy) which stays latent otherwise in a gland or nervous tissue, gets transformed into activity (viz. emotions and instincts) in response to some external stimulus. The nerve impulses can be attributed as instinct while emotions arise out of glandular (hormonal) activity, both of which occur in response to a single stimuli.<ref name="ref9" />
			* Computational Theory of Mind<ref name="ref8"/> : <br/>One of the pioneering insights to bridge the intentions of mental lives and manifestations of physical lives was put forward by mathematician Alan Turing. He called it as ‘Computational Theory of Mind’. It considers beliefs and desires as information. Information gets incarnated as configurations of symbols. Symbols are the physical manifestations of mind, similar to chips in a computer or neuron in brain. These symbols signify things in external world which initially triggered them either directly or indirectly. Eventually when symbols concerned with external bits of matter (stimuli) coincide with symbols concerned with bits of muscle or tissue (responsible for reaction to stimuli), behaviour patterns get established.
			Hence in field of medical science, brain activity is considered equivalent to mind’s activity. Any change occurring in one implies a corresponding change in other. On the other hand, philosophers credit mind to be superior to brain rendering many mental functions to be exercised by free will which is beyond the domain of physical nervous system.</p>

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← Older revision		Revision as of 08:34, 5 April 2023
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	<li style="font-weight: bold;">Assessment of [[Deha prakriti\|deha prakriti]]: <br/><span style="font-weight: normal;">Dhriti is a feature of [[Kapha dosha\|kapha dosha]] dominant [[Prakriti\|prakriti]]. [Cha.Sa.[[Sutra Sthana\|Sutra Sthana]] 18/51] [Su.Sa.[[Sharira Sthana\|Sharira Sthana]] 4/71] Dhritiman is the one who is dhairyayukta – full of firmness, constancy, calmness, patience or courage.		<li style="font-weight: bold;">Assessment of [[Deha prakriti\|deha prakriti]]: <br/><span style="font-weight: normal;">Dhriti is a feature of [[Kapha dosha\|kapha dosha]] dominant [[Prakriti\|prakriti]]. [Cha.Sa.[[Sutra Sthana\|Sutra Sthana]] 18/51] [Su.Sa.[[Sharira Sthana\|Sharira Sthana]] 4/71] Dhritiman is the one who is dhairyayukta – full of firmness, constancy, calmness, patience or courage.
	<br/>		<br/>
	While ‘chala dhriti’ (wavering retention power and attention) has been agreed upon as the characteristic feature of [[Vata dosha\|vata]] [[Prakriti\|prakriti]] purusha by Acharya Vagbhata.		While ‘chala dhriti’ (wavering retention power and attention) has been agreed upon as the characteristic feature of [[Vata dosha\|vata]] [[Prakriti\|prakriti]] [[Purusha\|purusha]] by Acharya Vagbhata.
	<br/>		<br/>
	Hence, [[Dnyana\|knowledge]] of the concept of dhriti helps to explain the tendencies of [[Kapha dosha\|kapha]] and [[Vata dosha\|vata]] [[Prakriti\|prakriti]] towards making a well-thought decision and a spontaneous uncalculated reaction, respectively. </span></li></ol>		Hence, [[Dnyana\|knowledge]] of the concept of dhriti helps to explain the tendencies of [[Kapha dosha\|kapha]] and [[Vata dosha\|vata]] [[Prakriti\|prakriti]] towards making a well-thought decision and a spontaneous uncalculated reaction, respectively. </span></li></ol>
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	<p style="text-align:justify;">Adhriti means inconsistency, unsteadiness, or loss of control in terms of diligence as per various dictionaries.		<p style="text-align:justify;">Adhriti means inconsistency, unsteadiness, or loss of control in terms of diligence as per various dictionaries.
	<br/>		<br/>
	Adhriti was first mentioned by acharya sushruta while describing [[Rajas\|rajas]] ansha of [[Manas\|mana]]. He mentioned it again for vataja [[Prakriti\|prakriti]] purusha stating them to be adhairyayukta (as per Dalhana) i.e. not having enough patience or tolerance which causes wandering of [[Manas\|mind]] at any given moment.		Adhriti was first mentioned by acharya sushruta while describing [[Rajas\|rajas]] ansha of [[Manas\|mana]]. He mentioned it again for vataja [[Prakriti\|prakriti]] [[Purusha\|purusha]] stating them to be adhairyayukta (as per Dalhana) i.e. not having enough patience or tolerance which causes wandering of [[Manas\|mind]] at any given moment.
	<br/>		<br/>
	It is the exact opposite of dhriti. Dhriti is a conscious control over sensorial and intellectual functions, whereas adhriti refers to an apprehensive state of [[Manas\|mind]]. </p>		It is the exact opposite of dhriti. Dhriti is a conscious control over sensorial and intellectual functions, whereas adhriti refers to an apprehensive state of [[Manas\|mind]]. </p>
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	=== Contemporary approach: ===		=== Contemporary approach: ===
	The metapsychologists revolve western psychology around two central schools of thoughts in regards to functioning of [[Manas\|mind]] also known as [[Manas\|mind]]-[[Sharira\|body]] problem.<ref name="ref7">Gluttenplan Samuel, A companion to the Philosophy of Mind, Blackwell, Oxford, 1994, pg 265-268.</ref>		The metapsychologists revolve western psychology around two central schools of thoughts in regards to functioning of [[Manas\|mind]] also known as [[Manas\|mind]]-[[Sharira\|body]] problem.<ref name="ref7">Gluttenplan Samuel, A companion to the Philosophy of Mind, Blackwell, Oxford, 1994, pg 265-268.</ref>
	<ul style='text-align:justify;'><li style="font-weight: bold;">Monism <br/><span style="font-weight: normal;">This school of psychological philosophy advocates that [[Manas\|mind]] and [[Sharira\|body]] are unarguably intangible entitities. We can not define their independent presence as they are indistinguishable from each other. Furthermore depending upon the acceptance of either of these two entities, following groups exists – </span></li>		<ul style='text-align:justify;'><li style="font-weight: bold;">Monism <br/><span style="font-weight: normal;">This school of psychological philosophy advocates that [[Manas\|mind]] and [[Sharira\|body]] are unarguably intangible entitities. We can not define their independent presence as they are indistinguishable from each other. Furthermore depending upon the acceptance of either of these two entities, following groups exists – </span></li>
	<ol type="a"><li style="font-weight: bold;">Physicalists : <span style="font-weight: normal;">This school of thought empowers the existence of only the entities postulated by physical theory (a theory in which predictions are based upon empirical observations by combining direct physical perception and mathematical calculations). They state that all mental processes have a physiological or neurophysiological basis. </span></li>		<ol type="a"><li style="font-weight: bold;">Physicalists : <span style="font-weight: normal;">This school of thought empowers the existence of only the entities postulated by physical theory (a theory in which predictions are based upon empirical observations by combining direct physical perception and mathematical calculations). They state that all mental processes have a physiological or neurophysiological basis. </span></li>
	<li style="font-weight: bold;">Idealists : <span style="font-weight: normal;">They believe that [[Manas\|mind]] is all that exists and every other thing in this world is a mere illusion of [[Manas\|mind]] itself. </span></li></ol>		<li style="font-weight: bold;">Idealists : <span style="font-weight: normal;">They believe that [[Manas\|mind]] is all that exists and every other thing in this world is a mere illusion of [[Manas\|mind]] itself. </span></li></ol>
	<li style="font-weight: bold;">Dualism <br/><span style="font-weight: normal;">Dualists accept the independent existence of both [[Manas\|mind]] and [[Sharira\|body]]. Their theories suggest that [[Manas\|mind]] is distinct from brain in a way that [[Manas\|mind]] is genetically defined and naturally adaptive module (non-physical property) of brain which helps brain in information processing and computation. This approach is synonymous to Sankhya darshan’s ideology of [[Prakriti\|prakriti]] (matter) and purusha ([[Atma\|soul]] in association with [[Manas\|mind]]). </span></li></ul>		<li style="font-weight: bold;">Dualism <br/><span style="font-weight: normal;">Dualists accept the independent existence of both [[Manas\|mind]] and [[Sharira\|body]]. Their theories suggest that [[Manas\|mind]] is distinct from brain in a way that [[Manas\|mind]] is genetically defined and naturally adaptive module (non-physical property) of brain which helps brain in information processing and computation. This approach is synonymous to Sankhya darshan’s ideology of [[Prakriti\|prakriti]] (matter) and [[Purusha\|purusha]] ([[Atma\|soul]] in association with [[Manas\|mind]]). </span></li></ul>

	== Mechanism of [[Manas\|mind]] ==		== Mechanism of [[Manas\|mind]] ==