Changes

# The ultimate cause of happiness and miseries is lust. All kinds of pain can be checked with the help of ''yoga'' and ''moksha''. ''Yoga'' leads to temporary loss of pain where as moksha leads to absolute eradication of all kinds of pain. As soon as the stage of ''yoga'' is disturbed, there will be recurrence of pain. ''Yoga'' is one of the means to attain ''moksha''. Both the sensations i.e. happiness and miseries disappear when mind is concentrated and contained in the soul. This stage is known as ''yoga'' and it gives eight super natural powers to the individual who has attained this stage. Absence of ''rajas'' and ''tamas'' in mind and reduction of the potent effects of past actions leads to absolute detachment i.e ''moksha''. To achieve the salvation, one has to always remember that soul and body are two different entities. Until and unless one acquires the real knowledge, i.e., ''satya buddhi'' he can not get rid of all miseries. A Person who follows all the means to achieve salvation do not return to this world and is permantly set free from all kinds of miseries.  (134-146)

# The ultimate cause of happiness and miseries is lust. All kinds of pain can be checked with the help of ''yoga'' and ''moksha''. ''Yoga'' leads to temporary loss of pain where as moksha leads to absolute eradication of all kinds of pain. As soon as the stage of ''yoga'' is disturbed, there will be recurrence of pain. ''Yoga'' is one of the means to attain ''moksha''. Both the sensations i.e. happiness and miseries disappear when mind is concentrated and contained in the soul. This stage is known as ''yoga'' and it gives eight super natural powers to the individual who has attained this stage. Absence of ''rajas'' and ''tamas'' in mind and reduction of the potent effects of past actions leads to absolute detachment i.e ''moksha''. To achieve the salvation, one has to always remember that soul and body are two different entities. Until and unless one acquires the real knowledge, i.e., ''satya buddhi'' he can not get rid of all miseries. A Person who follows all the means to achieve salvation do not return to this world and is permantly set free from all kinds of miseries.  (134-146)

=== Vidhi Vimarsha ===

=== ''Vidhi Vimarsha'' ===

Unlike the description of human anatomy in modern medical texts given as independent isolated structure, this chapter explains the anatomy and functioning of human mind and body in relation to the universe. Such connected relationship of humans with universe is the basis of pursuing the lifestyle to have disease free, productive and long life. The chapter directs to a lifestyle with connection to the source (consciousness), control of senses and conduciveness to the seasons by practicing yoga.   

Unlike the description of human anatomy in modern medical texts given as independent isolated structure, this chapter explains the anatomy and functioning of human mind and body in relation to the universe. Such connected relationship of humans with universe is the basis of pursuing the lifestyle to have disease free, productive and long life. The chapter directs to a lifestyle with connection to the source (consciousness), control of senses and conduciveness to the seasons by practicing ''yoga''.   

Test for existence of mind and its importance in process of knowledge:

==== Test for existence of mind and its importance in process of knowledge ====

One and the most important proof of existence of mind is materialization or otherwise of direct perception. The contact of mind with soul, sense organs with their objects consequently leads to understanding and knowledge of that particular object. The presence of mind can be inferred from presence or absence of knowledge. (Cha.Sha.1/18-19)This is also one of the sign of functioning mind. It is most applicable test because mind plays great role in the chain of perception to knowledge and memory. The things are memorized only after proper attention and perception. Otherwise all goes in vain in absent minded people.

One and the most important proof of existence of mind is materialization or otherwise of direct perception. The contact of mind with soul, sense organs with their objects consequently leads to understanding and knowledge of that particular object. The presence of mind can be inferred from presence or absence of knowledge. (Cha.Sha.1/18-19)This is also one of the sign of functioning mind. It is most applicable test because mind plays great role in the chain of perception to knowledge and memory. The things are memorized only after proper attention and perception. Otherwise all goes in vain in absent minded people.

==== Attributes of mind ====

==== Attributes of mind ====

The mind is anu (subtle) and eka (unitary). (Cha.Sha.1/19) It is subtler than the subtlest and hence cannot be perceived by ordinary senses. This subtleness is the reason for limitation of modern psychiatry to define and conclude the exact structure of mind. It appears multiple in same individual due to variation in pertaining to perception of its own objects (svartha), motivation and perception of objects of senses (indriyaartha) and its deposition. Similarly it takes various forms due to its contact with qualities like intelligence (sattva), arrogance (rajasa) and Ignorance (tamasa). But it is only one because it can motivate only one sense organ resulting in activation of only one organ at a time. Mind is not multiple because it cannot motivate and establish contact with all sense organs simultaneously. (Cha.Su.8/5) This quality again denotes the application of power of mind concentration to perceive things.  

The mind is ''anu'' (subtle) and ''eka'' (unitary). (Cha.Sha.1/19) It is subtler than the subtlest and hence cannot be perceived by ordinary senses. This subtleness is the reason for limitation of modern psychiatry to define and conclude the exact structure of mind. It appears multiple in same individual due to variation in pertaining to perception of its own objects (''svartha''), motivation and perception of objects of senses (''indriyartha'') and its deposition. Similarly it takes various forms due to its contact with qualities like intelligence (''sattva''), arrogance (''rajas'') and Ignorance (''tamas''). But it is only one because it can motivate only one sense organ resulting in activation of only one organ at a time. Mind is not multiple because it cannot motivate and establish contact with all sense organs simultaneously. (Cha.Su.8/5) This quality again denotes the application of power of mind concentration to perceive things.  

The other attribute of mind is its Chanchalatva (fickleness). It is one of the major obstacles in concentration and meditation.

The other attribute of mind is its ''Chanchalatva'' (fickleness). It is one of the major obstacles in concentration and meditation.

==== Functions of mind (karmani) ====

==== Functions of mind (''karmani'') ====

Four important functions of mind (Cha.Sha.1/21)are described as:

Four important functions of mind (Cha.Sha.1/21)are described as:

# Control of Sense faculties (Indriyabhigraha)

# Control of Sense faculties (''Indriyabhigraha'')

# Self restraint (Svasya Nigraha)

# Self restraint (''Svasya Nigraha'')

# Speculation (Uha)

# Speculation (''Uha'')

# Consideration and Thinking (Vichara)

# Consideration and Thinking (''Vichara'')

## Control of Sense faculties (Indriyabhigraha):Mind is considered as the master motivator and controller of all sense organs. The sensations can be perceived only in active presence of mind. Thus mind is the driving force for perception of external world through cognitive senses.

## Control of Sense faculties (''Indriyabhigraha''):Mind is considered as the master motivator and controller of all sense organs. The sensations can be perceived only in active presence of mind. Thus mind is the driving force for perception of external world through cognitive senses.

## Self restraint (Svasya nigraha): None other can control activities of mind except mind itself. Thus mind is regulator and coordinator of its own activities. This function of self restraint has been implied widely in psychiatric treatments also. The Satvavajaya (Victory over mind) (Cha.Su.11/54) i.e. restraining mind from harmful objects is traditional form of psychotherapy which includes training of mind to avoid dangerous things. In practicing meditation also one has to have better control over activities of mind.

## Self restraint (''Svasya nigraha''): None other can control activities of mind except mind itself. Thus mind is regulator and coordinator of its own activities. This function of self restraint has been implied widely in psychiatric treatments also. The ''Satvavajaya'' (victory over mind) (Cha.Su.11/54) i.e. restraining mind from harmful objects is traditional form of psychotherapy which includes training of mind to avoid dangerous things. In practicing meditation also one has to have better control over activities of mind.

## Speculation (Uha): Guessing on the logical interpretations is speculation This is peculiar function of mind on the basis of which science stands, grows, new discoveries are made, and innovations are materialized. Speculation is applied in logical way to make a conjuncture about the possible outcome in a given situation.

## Speculation (''Uha''): Guessing on the logical interpretations is speculation This is peculiar function of mind on the basis of which science stands, grows, new discoveries are made, and innovations are materialized. Speculation is applied in logical way to make a conjuncture about the possible outcome in a given situation.

## Consideration and Thinking (Vichara):This is another important function of mind applied almost in every decision made. This is the thinking power of mind to differentiate the things between right and wrong, correct or incorrect, useful or harmful etc. This power makes the man different from other animals.

## Consideration and Thinking (''Vichara''):This is another important function of mind applied almost in every decision made. This is the thinking power of mind to differentiate the things between right and wrong, correct or incorrect, useful or harmful etc. This power makes the man different from other animals.

==== Objects of Mind ====

==== Objects of Mind ====

In addition to functions, the objects of mind are also described (Cha.Sha.1/20) viz. Chintya (cogitation), Vicharya (consideration of discrimination), Uhya (speculation and logical reasoning), Dhyeya (aiming), Sankalpya (conviction & determination).  

In addition to functions, the objects of mind are also described (Cha.Sha.1/20) viz. ''Chintya'' (cogitation), ''Vicharya'' (consideration of discrimination), ''Uhya'' (speculation and logical reasoning), ''Dhyeya'' (aiming), ''Sankalpya'' (conviction and determination).  

[[Charaka Samhita]] has described three reasons for occurrence of disease:

[[Charaka Samhita]] has described three reasons for occurrence of disease:

# Mistake of the intellect (prajnaparadha) by losing connection to the source (consciousness).

# Mistake of the intellect (''prajnaparadha'') by losing connection to the source (consciousness).

# Losing control of special senses.

# Losing control of special senses.

# Not acting conducive to seasons and place.  

# Not acting conducive to seasons and place.  

===== ''Prajnaparadha'' (intellectual errors) =====

===== ''Prajnaparadha'' (intellectual errors) =====

   

   

The description of ''Prajnaparadha'' seems to work for cause as well as effect in the patho-physiology of stress. ''Prajnaparadha'' has been defined as the composite consequence of ''dhi, dhriti'' and ''smriti vibramsha''. (Cha.Sha.1/98-101) This means it can affect the conscience, self-control and memory functioning of intellect. It is the root cause of all mental disorders such as passion, anger, fear, confusion, grief (Cha.Su.7/52) as well as the Karmaja & Aatmaja vyadhi. (Cha.Ni.7/21)  

The description of ''prajnaparadha'' seems to work for cause as well as effect in the patho-physiology of stress. ''Prajnaparadha'' has been defined as the composite consequence of ''dhi, dhriti'' and ''smriti vibramsha''. (Cha.Sha.1/98-101) This means it can affect the conscience, self-control and memory functioning of intellect. It is the root cause of all mental disorders such as passion, anger, fear, confusion, grief (Cha.Su.7/52) as well as the ''karmaja'' and ''atmaja vyadhi''. (Cha.Ni.7/21)  

The improper actions caused by this intellectual error leads to vitiation of physical and mental dosha as follows:

The improper actions caused by this intellectual error leads to vitiation of physical and mental ''dosha'' as follows:

# Forceful stimulation of natural urges and suppression of the manifested ones. This is applicable for both the physical sharira adharaniya vega and manas dharaniya vega (natural urges).

# Forceful stimulation of natural urges and suppression of the manifested ones. This is applicable for both the physical ''sharira adharaniya'' ''vega'' and ''manas dharaniya vega'' (natural urges).

# Excess adventure beyond one’s capacity

# Excess adventure beyond one’s capacity

# Excess indulgence in sexual act

# Excess indulgence in sexual act

# Disrespect to respectable persons  

# Disrespect to respectable persons  

# Indulgence in harmful sensory activities  

# Indulgence in harmful sensory activities  

# Intake of harmful substances and addicting to the factors which can cause elation or even Unmada(insanity)

# Intake of harmful substances and addicting to the factors which can cause elation or even ''unmada''(insanity)

# Traveling at improper place in improper time

# Traveling at improper place in improper time

# Association with evil actions and persons involved in it

# Association with evil actions and persons involved in it

#Indulgence in negative activities originated by envy, ego, fear, anger, intoxication, confusion.

#Indulgence in negative activities originated by envy, ego, fear, anger, intoxication, confusion.

===== Disturbance of intellectual functioning by Prajnaparadha =====

===== Disturbance of intellectual functioning by ''Prajnaparadha'' =====

Dhee (intellect), dhriti (self control or patience) and smriti (memory) can be considered as the three important functioning faculties, impairment of which leads to psychiatric disorders. The Dhee (intellect) normally views things as they really are and its impairment leads to viewing eternal things as ephemeral and something harmful as useful and vice versa. The Dhee vibhramsha leads to indecisiveness of the person to discriminate between right and wrong things.  

''Dhi'' (intellect), ''dhriti'' (self control or patience) and ''smriti'' (memory) can be considered as the three important functioning faculties, impairment of which leads to psychiatric disorders. The ''dhi''(intellect) normally views things as they really are and its impairment leads to viewing eternal things as ephemeral and something harmful as useful and vice versa. The ''dhi vibhramsha'' leads to indecisiveness of the person to discriminate between right and wrong things.  

Due to impairment of patience mind indulging in various worldly enjoyments cannot be restrained from harmful objects. Dhriti vibhramsha results into lack of self control over activities. Normally memory contains everything memorable and if it is impaired due to overcoming by Rajas and Tamasa, the worthy things are not memorized leading to misconduct of the person. (Cha.Sha.1/98-101)  and smriti vibhramsha leads to decrease or improper recall, retention of things in memory.   

Due to impairment of patience mind indulging in various worldly enjoyments cannot be restrained from harmful objects. ''Dhriti vibhramsha'' results into lack of self control over activities. Normally memory contains everything memorable and if it is impaired due to overcoming by ''rajas'' and ''tamas'', the worthy things are not memorized leading to misconduct of the person. (Cha.Sha.1/98-101)  and ''smriti vibhramsha'' leads to decrease or improper recall, retention of things in memory.   

The other two causative factors like Parinama and Asatmendriyartha samyoga are also equally important causes.  

The other two causative factors like ''parinama'' and ''asatmendriyartha samyoga'' are also equally important causes.  

The Parinama or time factor means not adapting the seasonal, diurnal changes as per physiological changes of dosha. The changes related to age and death are also included in kala.

The Parinama or time factor means not adapting the seasonal, diurnal changes as per physiological changes of dosha. The changes related to age and death are also included in kala.

# Samadhi: This is a stage of bliss where the subject and object merge as one. Person feels connected to all living beings and is at peace. Illusionary separation of “I” and “mine” is lost as mind does not distinguish between self and non-self.

# Samadhi: This is a stage of bliss where the subject and object merge as one. Person feels connected to all living beings and is at peace. Illusionary separation of “I” and “mine” is lost as mind does not distinguish between self and non-self.

All these have positive benefits to improve body-mind strength and harmony. Integrated yoga can be taught to normal participants without any harmful effects and it may reduce the negative affect and increase the positive affect within a week.  

All these have positive benefits to improve body-mind strength and harmony. Integrated yoga can be taught to normal participants without any harmful effects and it may reduce the negative affect and increase the positive affect within a week.

=== Further reading ===

=== Further reading ===