Changes

=== Research theses ===

=== Research theses ===

<ol style='text-align:justify;'><li style="font-weight:bold">Srivatsa (2000): <span style="font-weight:normal">Concept of Manasa Prakriti and its role in Psychopathology w.s.r to AnavastitaCittatva (General Anxiety Disorders) and its Management. Department of Basic Principles IPGT&RA, Jamnagar :

<ol style='text-align:justify;'><li style="font-weight:bold">Srivatsa (2000): <span style="font-weight:normal">Concept of Manasa Prakriti and its role in Psychopathology w.s.r to AnavastitaCittatva (General Anxiety Disorders) and its Management. Department of Basic Principles IPGT&RA, Jamnagar :<br/>This research showed that manasaprakrti plays main role in vulnerability (hetuskandha), severity, prognosis (lingaskandha), bioavailability of drugs, dose, mode of administration, route of administration (chikitsaskandha). Anavasthitachittatva (unstable mind), a vatananatmajavikara can be considered as minor psychic disorders. There is reduced quality of tamas, and excess sattva and rajas. Tamas cause sleep and calmness, while rajas is responsible for alertness, activity etc.</span></li>

This research showed that manasaprakrti plays main role in vulnerability (hetuskandha), severity, prognosis (lingaskandha), bioavailability of drugs, dose, mode of administration, route of administration (chikitsaskandha). Anavasthitachittatva (unstable mind), a vatananatmajavikara can be considered as minor psychic disorders. There is reduced quality of tamas, and excess sattva and rajas. Tamas cause sleep and calmness, while rajas is responsible for alertness, activity etc.</span></li>

<li style="font-weight:bold">Kavita M. Vyas (2011): <span style="font-weight:normal">Interrelationship of Shareera-Doshas and Manasa-Doshas and their influence on physiopsychopathology. Department of Basic Principles,IPGT&RA, Jamnagar :<br/>In this study, interrelationship between both kinds of doshas has been established at different levels like origin, functioning, health, diseases and salvation was sudied. Conjugation & configuration (amshamsha Kalpana) of mahabhuta was applied. On the basis of clinical observations and results, it was concluded that sharira dosha, kapha and vata have affinity with manasa attributes sattva and rajas, respectively. When vata gets provoked due to obstruction, it shows resemblance with tamas. Though qualities of vata& tamas are quite opposite, the functions of tamas is observed to be similar to that of vata. This appear mainly due to kshaya of vata instead of vruddhi of tamas. The logic behind such interrelationship is that the activities carried out due to the qualities of tamas are inversely proportionate to functions of vata. This concept supports the theory of disease production due to decline of dosha, which actually causes comparative increase of the opposite dosha. The second reason behind the phenomenon mentioned above is avarana of vata as 'avaranam’ is the function of tamas. Sattvavajaya is a group of remedies that are targeted to conquest mind. The clinical study was oriented to support the classical as well as practical relationship of both kinds of dosha.</span></li>

<li style="font-weight:bold">Kavita M. Vyas (2011): <span style="font-weight:normal">Interrelationship of Shareera-Doshas and Manasa-Doshas and their influence on physiopsychopathology. Department of Basic Principles,IPGT&RA, Jamnagar :

<li style="font-weight:bold">Dr Hetal D. Amin (2012): <span style="font-weight:normal">Philosophical and applied ayurvedic aspects of manas with special reference to smriti. Department of Basic Principles IPGT&RA, Jamnagar.<br/>Mental factors (manas hetu) play an important role  keeping healthy status as well as disease production. Vitiation of rajas and tamas  causes many diseases. Tamas causes obstruction of vata dosha leading to  psychosomatic disorders. As sattvavajayachikitsa stands first in the management of mental disorders (manas vyadhi), hence it is better to adopt sattvavajayachikitsa for managing mental diseases. </span></li></ol>

In this study, interrelationship between both kinds of doshas has been established at different levels like origin, functioning, health, diseases and salvation was sudied. Conjugation & configuration (amshamsha Kalpana) of mahabhuta was applied. On the basis of clinical observations and results, it was concluded that sharira dosha, kapha and vata have affinity with manasa attributes sattva and rajas, respectively. When vata gets provoked due to obstruction, it shows resemblance with tamas. Though qualities of vata& tamas are quite opposite, the functions of tamas is observed to be similar to that of vata. This appear mainly due to kshaya of vata instead of vruddhi of tamas. The logic behind such interrelationship is that the activities carried out due to the qualities of tamas are inversely proportionate to functions of vata. This concept supports the theory of disease production due to decline of dosha, which actually causes comparative increase of the opposite dosha. The second reason behind the phenomenon mentioned above is avarana of vata as 'avaranam’ is the function of tamas. Sattvavajaya is a group of remedies that are targeted to conquest mind. The clinical study was oriented to support the classical as well as practical relationship of both kinds of dosha.</span></li>

<li style="font-weight:bold">Dr Hetal D. Amin (2012): <span style="font-weight:normal">Philosophical and applied ayurvedic aspects of manas with special reference to smriti. Department of Basic Principles IPGT&RA, Jamnagar.

Mental factors (manas hetu) play an important role  keeping healthy status as well as disease production. Vitiation of rajas and tamas  causes many diseases. Tamas causes obstruction of vata dosha leading to  psychosomatic disorders. As sattvavajayachikitsa stands first in the management of mental disorders (manas vyadhi), hence it is better to adopt sattvavajayachikitsa for managing mental diseases. </span></li></ol>

== References ==

== References ==