Talk:Manovaha srotas - Revision history

Manishdubey at 11:14, 16 October 2023

2023-10-16T11:14:04Z

Manishdubey: /* Treatment Guidelines */

2023-10-16T10:53:04Z

Treatment Guidelines

Manishdubey: /* Concept of stress factor assessment concerning ‘perseverance test’ in light of ayurveda” – a review */

2023-10-16T10:50:41Z

Concept of stress factor assessment concerning ‘perseverance test’ in light of ayurveda” – a review

← Older revision		Revision as of 10:50, 16 October 2023
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	*Pariksha krama (examination of nervous system) has been exemplified taking into consideration both Ayurveda and modern methodologies that can be employed for manovaha srotas (nervous system) examination.10		*Pariksha krama (examination of nervous system) has been exemplified taking into consideration both Ayurveda and modern methodologies that can be employed for manovaha srotas (nervous system) examination.10

	~~===~~Concept of stress factor assessment concerning ‘perseverance test’ in light of ayurveda” – a review~~===~~		<br/>'''3. Concept of stress factor assessment concerning ‘perseverance test’ in light of ayurveda” – a review'''
	This article highlights the importance of understanding the etiological factors of vitiation of manovaha srotas and manas in all kinds of psychiatric as well as psychosomatic disorders. Imbalance of manas dosha can be treated by means of yoga, meditation and pranayama. Often emotional disturbances remain unattended in diagnosed cases of psychiatric illness which can be managed at home by incorporating wholesome diet (pathya ahara) and moral code of conduct (sadvrutta) in daily routine. Lack of peace and chronic stressors have been observed as major causes of vitiation of channels of mind. 15		This article highlights the importance of understanding the etiological factors of vitiation of manovaha srotas and manas in all kinds of psychiatric as well as psychosomatic disorders. Imbalance of manas dosha can be treated by means of yoga, meditation and pranayama. Often emotional disturbances remain unattended in diagnosed cases of psychiatric illness which can be managed at home by incorporating wholesome diet (pathya ahara) and moral code of conduct (sadvrutta) in daily routine. Lack of peace and chronic stressors have been observed as major causes of vitiation of channels of mind. 15

Manishdubey: /* 2. Circumstantial view on clinical knowing of manovaha srotasa & its physiology */

2023-10-16T10:49:56Z

2. Circumstantial view on clinical knowing of manovaha srotasa & its physiology

← Older revision		Revision as of 10:49, 16 October 2023
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	This review article conceptualizes the contemporary understanding of manovaha srotas in context to CNS due to functional similarity between manas and brain obtained after an extensive research and analysis throughout ayurveda treatises. Further brain was considered as synonymous to hridya ie. mulasthana (site of origin) of manovaha srotas and ‘dasha dhamani’ as the cranial nerves exiting from the 10 major foramen at base of skull. Sanskrit literature considers hridaya as regarded as a central organ similar to brain. 14		This review article conceptualizes the contemporary understanding of manovaha srotas in context to CNS due to functional similarity between manas and brain obtained after an extensive research and analysis throughout ayurveda treatises. Further brain was considered as synonymous to hridya ie. mulasthana (site of origin) of manovaha srotas and ‘dasha dhamani’ as the cranial nerves exiting from the 10 major foramen at base of skull. Sanskrit literature considers hridaya as regarded as a central organ similar to brain. 14

	~~===~~2. Circumstantial view on clinical knowing of manovaha srotasa & its physiology~~===~~		<br/>'''2. Circumstantial view on clinical knowing of manovaha srotasa & its physiology'''
	The review article reconstructs a comprehensive picture of manovaha srotas from the scattered references available in Ayurveda texts, supplementing it with additional information from contemporary science as follows-		The review article reconstructs a comprehensive picture of manovaha srotas from the scattered references available in Ayurveda texts, supplementing it with additional information from contemporary science as follows-
	*A detailed description of neuroanatomy and physiology has been drawn parallel to Ayurveda point of view about manas’ rachna and kriya sharir.		*A detailed description of neuroanatomy and physiology has been drawn parallel to Ayurveda point of view about manas’ rachna and kriya sharir.
	*Effect of Triguna and tridosha (especially vata) in context of physiological functions and disorders of manas and manovaha srotas have been discussed.		*Effect of Triguna and tridosha (especially vata) in context of physiological functions and disorders of manas and manovaha srotas have been discussed.
	*Correlations between functions of five subtypes of vata and both CNS and ANS has been attempted		*Correlations between functions of five subtypes of vata and both CNS and ANS has been attempted
	*Pariksha krama (examination of nervous system) has been exemplified taking into consideration both Ayurveda and modern methodologies that can be employed for manovaha srotas (nervous system) examination.10		*Pariksha krama (examination of nervous system) has been exemplified taking into consideration both Ayurveda and modern methodologies that can be employed for manovaha srotas (nervous system) examination.10

	===Concept of stress factor assessment concerning ‘perseverance test’ in light of ayurveda” – a review===		===Concept of stress factor assessment concerning ‘perseverance test’ in light of ayurveda” – a review===
	This article highlights the importance of understanding the etiological factors of vitiation of manovaha srotas and manas in all kinds of psychiatric as well as psychosomatic disorders. Imbalance of manas dosha can be treated by means of yoga, meditation and pranayama. Often emotional disturbances remain unattended in diagnosed cases of psychiatric illness which can be managed at home by incorporating wholesome diet (pathya ahara) and moral code of conduct (sadvrutta) in daily routine. Lack of peace and chronic stressors have been observed as major causes of vitiation of channels of mind. 15		This article highlights the importance of understanding the etiological factors of vitiation of manovaha srotas and manas in all kinds of psychiatric as well as psychosomatic disorders. Imbalance of manas dosha can be treated by means of yoga, meditation and pranayama. Often emotional disturbances remain unattended in diagnosed cases of psychiatric illness which can be managed at home by incorporating wholesome diet (pathya ahara) and moral code of conduct (sadvrutta) in daily routine. Lack of peace and chronic stressors have been observed as major causes of vitiation of channels of mind. 15

Manishdubey: /* Research works on manovaha srotas */

2023-10-16T10:49:23Z

Research works on manovaha srotas

← Older revision		Revision as of 10:49, 16 October 2023
Line 177:		Line 177:
	==Research works on manovaha srotas==		==Research works on manovaha srotas==
	Various review articles have been published and researches been carried out in the domain of Ayurveda to understand the conceptual as well as pathophysiological aspect of manovaha srotas. Few of them are as follows :-		Various review articles have been published and researches been carried out in the domain of Ayurveda to understand the conceptual as well as pathophysiological aspect of manovaha srotas. Few of them are as follows :-
	'''1. Critical Review of Concept of manovaha Srotas with special reference to Brain'''		<br/>'''1. Critical Review of Concept of manovaha Srotas with special reference to Brain'''
	This review article conceptualizes the contemporary understanding of manovaha srotas in context to CNS due to functional similarity between manas and brain obtained after an extensive research and analysis throughout ayurveda treatises. Further brain was considered as synonymous to hridya ie. mulasthana (site of origin) of manovaha srotas and ‘dasha dhamani’ as the cranial nerves exiting from the 10 major foramen at base of skull. Sanskrit literature considers hridaya as regarded as a central organ similar to brain. 14		This review article conceptualizes the contemporary understanding of manovaha srotas in context to CNS due to functional similarity between manas and brain obtained after an extensive research and analysis throughout ayurveda treatises. Further brain was considered as synonymous to hridya ie. mulasthana (site of origin) of manovaha srotas and ‘dasha dhamani’ as the cranial nerves exiting from the 10 major foramen at base of skull. Sanskrit literature considers hridaya as regarded as a central organ similar to brain. 14

Manishdubey: /* 1. Critical Review of Concept of manovaha Srotas with special reference to Brain */

2023-10-16T10:48:12Z

1. Critical Review of Concept of manovaha Srotas with special reference to Brain

← Older revision		Revision as of 10:48, 16 October 2023
Line 177:		Line 177:
	==Research works on manovaha srotas==		==Research works on manovaha srotas==
	Various review articles have been published and researches been carried out in the domain of Ayurveda to understand the conceptual as well as pathophysiological aspect of manovaha srotas. Few of them are as follows :-		Various review articles have been published and researches been carried out in the domain of Ayurveda to understand the conceptual as well as pathophysiological aspect of manovaha srotas. Few of them are as follows :-
	~~===~~1. Critical Review of Concept of manovaha Srotas with special reference to Brain~~===~~		'''1. Critical Review of Concept of manovaha Srotas with special reference to Brain'''
	This review article conceptualizes the contemporary understanding of manovaha srotas in context to CNS due to functional similarity between manas and brain obtained after an extensive research and analysis throughout ayurveda treatises. Further brain was considered as synonymous to hridya ie. mulasthana (site of origin) of manovaha srotas and ‘dasha dhamani’ as the cranial nerves exiting from the 10 major foramen at base of skull. Sanskrit literature considers hridaya as regarded as a central organ similar to brain. 14		This review article conceptualizes the contemporary understanding of manovaha srotas in context to CNS due to functional similarity between manas and brain obtained after an extensive research and analysis throughout ayurveda treatises. Further brain was considered as synonymous to hridya ie. mulasthana (site of origin) of manovaha srotas and ‘dasha dhamani’ as the cranial nerves exiting from the 10 major foramen at base of skull. Sanskrit literature considers hridaya as regarded as a central organ similar to brain. 14

	===2. Circumstantial view on clinical knowing of manovaha srotasa & its physiology===		===2. Circumstantial view on clinical knowing of manovaha srotasa & its physiology===
	The review article reconstructs a comprehensive picture of manovaha srotas from the scattered references available in Ayurveda texts, supplementing it with additional information from contemporary science as follows-		The review article reconstructs a comprehensive picture of manovaha srotas from the scattered references available in Ayurveda texts, supplementing it with additional information from contemporary science as follows-

Manishdubey at 10:45, 16 October 2023

2023-10-16T10:45:23Z

← Older revision		Revision as of 10:45, 16 October 2023
Line 177:		Line 177:
	==Research works on manovaha srotas==		==Research works on manovaha srotas==
	Various review articles have been published and researches been carried out in the domain of Ayurveda to understand the conceptual as well as pathophysiological aspect of manovaha srotas. Few of them are as follows :-		Various review articles have been published and researches been carried out in the domain of Ayurveda to understand the conceptual as well as pathophysiological aspect of manovaha srotas. Few of them are as follows :-
	~~'''#~~ Critical Review of Concept of manovaha Srotas with special reference to Brain~~'''~~		===1. Critical Review of Concept of manovaha Srotas with special reference to Brain===
	This review article conceptualizes the contemporary understanding of manovaha srotas in context to CNS due to functional similarity between manas and brain obtained after an extensive research and analysis throughout ayurveda treatises. Further brain was considered as synonymous to hridya ie. mulasthana (site of origin) of manovaha srotas and ‘dasha dhamani’ as the cranial nerves exiting from the 10 major foramen at base of skull. Sanskrit literature considers hridaya as regarded as a central organ similar to brain. 14		This review article conceptualizes the contemporary understanding of manovaha srotas in context to CNS due to functional similarity between manas and brain obtained after an extensive research and analysis throughout ayurveda treatises. Further brain was considered as synonymous to hridya ie. mulasthana (site of origin) of manovaha srotas and ‘dasha dhamani’ as the cranial nerves exiting from the 10 major foramen at base of skull. Sanskrit literature considers hridaya as regarded as a central organ similar to brain. 14
	~~'''#~~ Circumstantial view on clinical knowing of manovaha srotasa & its physiology~~'''~~		===2. Circumstantial view on clinical knowing of manovaha srotasa & its physiology===
	The review article reconstructs a comprehensive picture of manovaha srotas from the scattered references available in Ayurveda texts, supplementing it with additional information from contemporary science as follows-		The review article reconstructs a comprehensive picture of manovaha srotas from the scattered references available in Ayurveda texts, supplementing it with additional information from contemporary science as follows-
	~~'''~~*~~'''~~A detailed description of neuroanatomy and physiology has been drawn parallel to Ayurveda point of view about manas’ rachna and kriya sharir.		*A detailed description of neuroanatomy and physiology has been drawn parallel to Ayurveda point of view about manas’ rachna and kriya sharir.
	~~'''~~*~~'''~~Effect of Triguna and tridosha (especially vata) in context of physiological functions and disorders of manas and manovaha srotas have been discussed.		*Effect of Triguna and tridosha (especially vata) in context of physiological functions and disorders of manas and manovaha srotas have been discussed.
	~~'''~~*~~'''~~Correlations between functions of five subtypes of vata and both CNS and ANS has been attempted Pariksha krama (examination of nervous system) has been exemplified taking into consideration both Ayurveda and modern methodologies that can be employed for manovaha srotas (nervous system) examination.10		*Correlations between functions of five subtypes of vata and both CNS and ANS has been attempted
	~~'''*'''~~Concept of stress factor assessment concerning ‘perseverance test’ in light of ayurveda” – a review This article highlights the importance of understanding the etiological factors of vitiation of manovaha srotas and manas in all kinds of psychiatric as well as psychosomatic disorders. Imbalance of manas dosha can be treated by means of yoga, meditation and pranayama. Often emotional disturbances remain unattended in diagnosed cases of psychiatric illness which can be managed at home by incorporating wholesome diet (pathya ahara) and moral code of conduct (sadvrutta) in daily routine. Lack of peace and chronic stressors have been observed as major causes of vitiation of channels of mind. 15		*Pariksha krama (examination of nervous system) has been exemplified taking into consideration both Ayurveda and modern methodologies that can be employed for manovaha srotas (nervous system) examination.10
			===Concept of stress factor assessment concerning ‘perseverance test’ in light of ayurveda” – a review===
			This article highlights the importance of understanding the etiological factors of vitiation of manovaha srotas and manas in all kinds of psychiatric as well as psychosomatic disorders. Imbalance of manas dosha can be treated by means of yoga, meditation and pranayama. Often emotional disturbances remain unattended in diagnosed cases of psychiatric illness which can be managed at home by incorporating wholesome diet (pathya ahara) and moral code of conduct (sadvrutta) in daily routine. Lack of peace and chronic stressors have been observed as major causes of vitiation of channels of mind. 15

Manishdubey at 10:33, 16 October 2023

2023-10-16T10:33:20Z

@@ Line 110: / Line 110: @@
 <p style="text-align:justify;">'''d. Anumana pariksha (knowledge by inference)''' to determine normalcy of faculties of manas (mind) [Cha.Sa. Vimana Sthana 4/8] Since manas is atindriya ( supersence or imperceivable by ordinary senses), so are it’s faculties which can serve as potential markers for assessment of its functions. [10] The proper functioning of manas itself is inferred by altered or inappropriate mental perceptions even in presence of appropriately functioning indriya (senses) and their respective sense objects whereas the mental faculties can be inferred as follows:-</p>
+{| class="wikitable"
-<p style="text-align:justify;">This inferential knowledge can help an individual become self-aware of his own psyche (sattva). A self-aware individual has an upper hand at avoiding mental illness because these often go unnoticed until they develop some organic manifestations.
+|'''Faculty'''
-<br/>Thus, by means of above discussed assessment methodologies, a physician can assess the degree of derangement in mental faculties and hence the manovaha srotas, irrespective of development of specific signs and symptoms of any psychiatric disorder (vyadhi lakshana).</p>
+|'''object for inference'''
 ==Treatment Guidelines==
 <p style="text-align:justify;">Manovaha srotas disorders follow the line of treatment same as described for disorders of manas (mind). Following are therapeutic and preventive practices beneficial for both vitiated manovaha srotas (channels of psyche) and manas obscured by rajas - tamas dosha.</p>
-'''*'''Manas dosha can be alleviated through a comprehensive five-fold psychotherapeutic regimen - jnana (spiritual knowledge or self-awareness), vijnana (scriptural or scientific knowledge),  dhairya (mental fortitude), smriti (recollection of past successes to regain faith in own abilities) and samadhi (spiritual healing practices to focus mind inwards away from negative external stimuli). [Cha.Sa. Sutra Sthana 1/58]
+Manas dosha can be alleviated through a comprehensive five-fold psychotherapeutic regimen - jnana (spiritual knowledge or self-awareness), vijnana (scriptural or scientific knowledge),  dhairya (mental fortitude), smriti (recollection of past successes to regain faith in own abilities) and samadhi (spiritual healing practices to focus mind inwards away from negative external stimuli). [Cha.Sa. Sutra Sthana 1/58]
 Restoration of dhi (intellect), dhairya (mental fortitude) and atmadi vijnana (knowledge of self-consciousness) has therapeutic effect in alleviating disorders of manovaha srotas obstructed by manas dosha.
 '''*Sattvavajaya chikitsa (treatment to regulate mind)'''
 Sattvavajaya chikitsa is a non-invasive therapeutic module for psychological derangements and psychosomatic ailments, analogous to contemporary psychotherapy. ‘Sattva’ stands for mind and ‘avajaya’ translates to win over. Hence, it emphasizes withdrawing the mind from unwholesome objects of senses (factors vitiating rajas and tamas) and diverting it to positive sensory and emotional stimuli. Thereby consciously negating disturbed emotions and behavioural patterns. [Cha.Sa. Sutra Sthana 11/54]
 '''*Ashtanga yoga (eight steps of yoga)'''
 <p style="text-align:justify;">Ashtanga yoga can be considered as  one of the dimensions of satvavajaya chikitsa. It integrates eight steps of yoga to tame mind from traversing paths in life which are spiritually and mentally harmful for that individual. Of the eight steps, first four viz. yama (principles for moral code), niyama (observances for personal discipline), asana (yogic postures) and pranayama (regulating breath) are termed as bahiranga yoga (external path). These practices gradually alleviate aggravated manas dosha, making the mind less reactive towards external stimuli. The last three limbs viz. dharana (concentration), dhyana (meditation) and samadhi (enlightenment or complete realisation) are termed as antaranga yoga (internal paths). These practices transform the mind, eliminating the fluctuations of mind, thereby strengthening positive habits and outlook on life as well as inner self. Ashtanga yoga maintains a harmonious balance between inner environment (mind and spirit) and external environment (objects of sensory perception). Mind thus gets liberated from worldly pursuits and all psychological sufferings in a stepwise manner.</p>

Manishdubey at 12:14, 13 October 2023

2023-10-13T12:14:56Z

← Older revision		Revision as of 12:14, 13 October 2023
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	<br/>All observations gathered from every method of assessment should be simultaneously analysed to reach the diagnosis.		<br/>All observations gathered from every method of assessment should be simultaneously analysed to reach the diagnosis.

	=='''c. Sattva pariksha (assessment of quality of excellence of mind)'''==		'''c. Sattva pariksha (assessment of quality of excellence of mind)'''
	<p style="text-align:justify;">Sattva pariksha assesses the quality of excellence of mind imparted by extent of dominance of sattva guna. Mind (manas) is composed of three attributes (triguna) viz. sattva, rajas and tamas. These impart three types of mental constitutions – Shuddha (pure) (sattvika), rajasika and tamasika. [Cha.Sa. Sharira Sthana 4/36]. Sattvika guna is full of auspiciousness and is considered the healthy (amala) state of mind. Rajasika guna imparts momentum in terms of furious temperament. Whereas tamas guna promotes inertia and moral ignorance. Hence, rajas and tamas are considered inauspicious and called manas dosha. Triguna are present in dynamically varying proportions at any given time and influenced by body (i.e. tridosha) and vice versa. [Chakrapani on Cha.Sa. Vimana Sthana 4/8]. Optimum levels of sattva guna are essential for promoting desired physical and mental strength irrespective of morphological features. [Cha.Sa. Vimana Sthana 8/119]</p>		<p style="text-align:justify;">Sattva pariksha assesses the quality of excellence of mind imparted by extent of dominance of sattva guna. Mind (manas) is composed of three attributes (triguna) viz. sattva, rajas and tamas. These impart three types of mental constitutions – Shuddha (pure) (sattvika), rajasika and tamasika. [Cha.Sa. Sharira Sthana 4/36]. Sattvika guna is full of auspiciousness and is considered the healthy (amala) state of mind. Rajasika guna imparts momentum in terms of furious temperament. Whereas tamas guna promotes inertia and moral ignorance. Hence, rajas and tamas are considered inauspicious and called manas dosha. Triguna are present in dynamically varying proportions at any given time and influenced by body (i.e. tridosha) and vice versa. [Chakrapani on Cha.Sa. Vimana Sthana 4/8]. Optimum levels of sattva guna are essential for promoting desired physical and mental strength irrespective of morphological features. [Cha.Sa. Vimana Sthana 8/119]</p>

Manishdubey at 12:11, 13 October 2023

2023-10-13T12:11:47Z

← Older revision		Revision as of 12:11, 13 October 2023
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	While interviewing the patient, a physician should pay attention to following attributes that can signify features mentioned for certain psychiatric ailments (manovaha srotodushti)..		While interviewing the patient, a physician should pay attention to following attributes that can signify features mentioned for certain psychiatric ailments (manovaha srotodushti)..

	'''#Appearance '''– Unusual dressing preferences, use of cosmetics, perfumes or accessories or flamboyant appearance. e.g;- ‘Priye tanu rakta vastradhari’ (liking for adorning clothes made of thin red fabric) is seen in yakshagraha unmada (Su.Sa. Uttara tantra 60/11)		# '''Appearance '''– Unusual dressing preferences, use of cosmetics, perfumes or accessories or flamboyant appearance. e.g;- ‘Priye tanu rakta vastradhari’ (liking for adorning clothes made of thin red fabric) is seen in yakshagraha unmada (Su.Sa. Uttara tantra 60/11)
	'''#Activity and co-ordination''' - Behaviour, Gait, gestures, patient’s facial expression and body language should be observed during probing them with questions. Eg;- 'Satatama akshano’ (rapid and constant eye movements) is one of the prodromal feature of apasmara (epilepsy) [ Cha.Sa. Nidana sthana 8/6]. Udhasta (patient keeps his hands raised) is a feature of pishacha grahavishta unmada [Su.Sa. Uttara Tantra 60/15]		# '''Activity and co-ordination''' - Behaviour, Gait, gestures, patient’s facial expression and body language should be observed during probing them with questions. Eg;- 'Satatama akshano’ (rapid and constant eye movements) is one of the prodromal feature of apasmara (epilepsy) [ Cha.Sa. Nidana sthana 8/6]. Udhasta (patient keeps his hands raised) is a feature of pishacha grahavishta unmada [Su.Sa. Uttara Tantra 60/15]
	'''#Conversation style''' – Coherence of speech, articulation, emphasise over certain issue, hesitation and duration of response. E.g. ‘Chitram sa jalpati’ (Patient does irrelevant absurd talks) is seen in patients of manas unmada [Su.Sa. Uttara Tantra 62/13].		# '''Conversation style''' – Coherence of speech, articulation, emphasise over certain issue, hesitation and duration of response. E.g. ‘Chitram sa jalpati’ (Patient does irrelevant absurd talks) is seen in patients of manas unmada [Su.Sa. Uttara Tantra 62/13].
	'''#Emotional expression''' – Patients may express a wide range of emotions during interview with the physician. E.g. Asthana rodana (Sudden crying) is a feature in vataja unmada while amarsha (intolerance) is seen in patients of pittaja unmada. [Cha.Sa. Chikitsa Sthana 9/11-12] Fleeting ideas, incoherent speech is an important sign for lacking proper emotions.		#'''Emotional expression''' – Patients may express a wide range of emotions during interview with the physician. E.g. Asthana rodana (Sudden crying) is a feature in vataja unmada while amarsha (intolerance) is seen in patients of pittaja unmada. [Cha.Sa. Chikitsa Sthana 9/11-12] Fleeting ideas, incoherent speech is an important sign for lacking proper emotions.
	'''#Cognition''' – Orientation to person, place, time and circumstances, level of intellect, level of understanding, common sense and memory can be identified under the domain of cognition by observing patient’s behaviour as well as by asking questions to them using validated scientific questionnaires. Short term memory and long-term memory shall be assessed properly.		#'''Cognition''' – Orientation to person, place, time and circumstances, level of intellect, level of understanding, common sense and memory can be identified under the domain of cognition by observing patient’s behaviour as well as by asking questions to them using validated scientific questionnaires. Short term memory and long-term memory shall be assessed properly.
	<br/>All observations gathered from every method of assessment should be simultaneously analysed to reach the diagnosis.		<br/>All observations gathered from every method of assessment should be simultaneously analysed to reach the diagnosis.

← Older revision		Revision as of 10:53, 16 October 2023
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	==Treatment Guidelines==		==Treatment Guidelines==
	<p style="text-align:justify;">Manovaha srotas disorders follow the line of treatment same as described for disorders of manas (mind). Following are therapeutic and preventive practices beneficial for both vitiated manovaha srotas (channels of psyche) and manas obscured by rajas - tamas dosha.</p>		<p style="text-align:justify;">Manovaha srotas disorders follow the line of treatment same as described for disorders of manas (mind). Following are therapeutic and preventive practices beneficial for both vitiated manovaha srotas (channels of psyche) and manas obscured by rajas - tamas dosha.</p>
	Manas dosha can be alleviated through a comprehensive five-fold psychotherapeutic regimen - jnana (spiritual knowledge or self-awareness), vijnana (scriptural or scientific knowledge), dhairya (mental fortitude), smriti (recollection of past successes to regain faith in own abilities) and samadhi (spiritual healing practices to focus mind inwards away from negative external stimuli). [Cha.Sa. Sutra Sthana 1/58]		*Manas dosha can be alleviated through a comprehensive five-fold psychotherapeutic regimen - jnana (spiritual knowledge or self-awareness), vijnana (scriptural or scientific knowledge), dhairya (mental fortitude), smriti (recollection of past successes to regain faith in own abilities) and samadhi (spiritual healing practices to focus mind inwards away from negative external stimuli). [Cha.Sa. Sutra Sthana 1/58]
	Restoration of dhi (intellect), dhairya (mental fortitude) and atmadi vijnana (knowledge of self-consciousness) has therapeutic effect in alleviating disorders of manovaha srotas obstructed by manas dosha.		Restoration of dhi (intellect), dhairya (mental fortitude) and atmadi vijnana (knowledge of self-consciousness) has therapeutic effect in alleviating disorders of manovaha srotas obstructed by manas dosha.

	'''*Sattvavajaya chikitsa (treatment to regulate mind)'''		*'''Sattvavajaya chikitsa (treatment to regulate mind)'''
	Sattvavajaya chikitsa is a non-invasive therapeutic module for psychological derangements and psychosomatic ailments, analogous to contemporary psychotherapy. ‘Sattva’ stands for mind and ‘avajaya’ translates to win over. Hence, it emphasizes withdrawing the mind from unwholesome objects of senses (factors vitiating rajas and tamas) and diverting it to positive sensory and emotional stimuli. Thereby consciously negating disturbed emotions and behavioural patterns. [Cha.Sa. Sutra Sthana 11/54]		Sattvavajaya chikitsa is a non-invasive therapeutic module for psychological derangements and psychosomatic ailments, analogous to contemporary psychotherapy. ‘Sattva’ stands for mind and ‘avajaya’ translates to win over. Hence, it emphasizes withdrawing the mind from unwholesome objects of senses (factors vitiating rajas and tamas) and diverting it to positive sensory and emotional stimuli. Thereby consciously negating disturbed emotions and behavioural patterns. [Cha.Sa. Sutra Sthana 11/54]

	'''*Ashtanga yoga (eight steps of yoga)'''		*'''Ashtanga yoga (eight steps of yoga)'''
	<p style="text-align:justify;">Ashtanga yoga can be considered as one of the dimensions of satvavajaya chikitsa. It integrates eight steps of yoga to tame mind from traversing paths in life which are spiritually and mentally harmful for that individual. Of the eight steps, first four viz. yama (principles for moral code), niyama (observances for personal discipline), asana (yogic postures) and pranayama (regulating breath) are termed as bahiranga yoga (external path). These practices gradually alleviate aggravated manas dosha, making the mind less reactive towards external stimuli. The last three limbs viz. dharana (concentration), dhyana (meditation) and samadhi (enlightenment or complete realisation) are termed as antaranga yoga (internal paths). These practices transform the mind, eliminating the fluctuations of mind, thereby strengthening positive habits and outlook on life as well as inner self. Ashtanga yoga maintains a harmonious balance between inner environment (mind and spirit) and external environment (objects of sensory perception). Mind thus gets liberated from worldly pursuits and all psychological sufferings in a stepwise manner.</p>		<p style="text-align:justify;">Ashtanga yoga can be considered as one of the dimensions of satvavajaya chikitsa. It integrates eight steps of yoga to tame mind from traversing paths in life which are spiritually and mentally harmful for that individual. Of the eight steps, first four viz. yama (principles for moral code), niyama (observances for personal discipline), asana (yogic postures) and pranayama (regulating breath) are termed as bahiranga yoga (external path). These practices gradually alleviate aggravated manas dosha, making the mind less reactive towards external stimuli. The last three limbs viz. dharana (concentration), dhyana (meditation) and samadhi (enlightenment or complete realisation) are termed as antaranga yoga (internal paths). These practices transform the mind, eliminating the fluctuations of mind, thereby strengthening positive habits and outlook on life as well as inner self. Ashtanga yoga maintains a harmonious balance between inner environment (mind and spirit) and external environment (objects of sensory perception). Mind thus gets liberated from worldly pursuits and all psychological sufferings in a stepwise manner.</p>
	'''*Achara rasayana (rejuvenating codes of behavioural conduct)'''		*'''Achara rasayana (rejuvenating codes of behavioural conduct)'''
	<p style="text-align:justify;">Achara rasayana is an adravyabhuta (non-pharmacological) rasayana (practices rejuvenating physical and mental health). It includes behavioural conducts which aim to enhance health and longevity by teaching practical methods to potentiate sattva guna of mind. [Cha.Sa. Chikitsa Sthana 1, 4th pada, shloka 30-35] An individual can imbibe easy lifestyle modifications to develop a positive and strong character of mind, thereby avoiding potential etiological factors (for dosha aggravation) and negative psychosocial patterns. Achara rasayana can be divided into five domains of good mental, social, personal, moral and religious conduct. [6]</p>		<p style="text-align:justify;">Achara rasayana is an adravyabhuta (non-pharmacological) rasayana (practices rejuvenating physical and mental health). It includes behavioural conducts which aim to enhance health and longevity by teaching practical methods to potentiate sattva guna of mind. [Cha.Sa. Chikitsa Sthana 1, 4th pada, shloka 30-35] An individual can imbibe easy lifestyle modifications to develop a positive and strong character of mind, thereby avoiding potential etiological factors (for dosha aggravation) and negative psychosocial patterns. Achara rasayana can be divided into five domains of good mental, social, personal, moral and religious conduct. [6]</p>
	'''*Sadvritta (good codes of conduct)'''		*'''Sadvritta (good codes of conduct)'''
	<p style="text-align:justify;">Sadvritta refers to good code of conduct. These are a set of practices, which serve as lifestyle guidelines to prevent mind from falling prey to temporary material pleasures and impulsive thoughts and actions that cause impairment of manas dosha and manovaha srotas. It encompasses guidelines over personal hygiene, personality development as well as for social hygiene and peaceful social interactions. [Cha.Sa. Sutra Sthana 8/18]</p>		<p style="text-align:justify;">Sadvritta refers to good code of conduct. These are a set of practices, which serve as lifestyle guidelines to prevent mind from falling prey to temporary material pleasures and impulsive thoughts and actions that cause impairment of manas dosha and manovaha srotas. It encompasses guidelines over personal hygiene, personality development as well as for social hygiene and peaceful social interactions. [Cha.Sa. Sutra Sthana 8/18]</p>
	Both achara rasayana and sadvritta help to maintain control over sense organs. They majorly add to the preventive and promotive aspect of mental health.		Both achara rasayana and sadvritta help to maintain control over sense organs. They majorly add to the preventive and promotive aspect of mental health.
	'''*Medhya dravya (medicines enhancing intellectual functions)'''		*'''Medhya dravya (medicines enhancing intellectual functions)'''
	<p style="text-align:justify;">Medhya dravyas are the plant based pharmacological agents that promote prajna i.e., dhi (intellect), dhriti (perseverance) and smriti (memory). Researches conducted prove their efficacy in minimizing the cognitive decline among individuals with neural abnormalities. For example, ushna (hot potency) and tikshna nature drugs like jyotishmati and vacha are said to remove blockages caused by kapha, ama or tamas dosha in the manovaha srotas. Once purified, manas can regain unvitiated connect with indriya via manovaha srotas. [8]		<p style="text-align:justify;">Medhya dravyas are the plant based pharmacological agents that promote prajna i.e., dhi (intellect), dhriti (perseverance) and smriti (memory). Researches conducted prove their efficacy in minimizing the cognitive decline among individuals with neural abnormalities. For example, ushna (hot potency) and tikshna nature drugs like jyotishmati and vacha are said to remove blockages caused by kapha, ama or tamas dosha in the manovaha srotas. Once purified, manas can regain unvitiated connect with indriya via manovaha srotas. [8]
	<br/>Ayurveda thus provides a bird’s eye view over different aspects of manovaha srotas through interconnected references in the classics highlighting its physiological importance like the other thirteen major srotas systems in the human body.</p>		<br/>Ayurveda thus provides a bird’s eye view over different aspects of manovaha srotas through interconnected references in the classics highlighting its physiological importance like the other thirteen major srotas systems in the human body.</p>