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Manas (view source)

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|title=Manas

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|title=Manas (mind and mental health)

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|keywords=Manas,Manas meaning,Chetas,Chetas meaning,chetas in ayurveda,Charak Samhita

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|keywords=Manas,Manas meaning,Chetas,Chetas meaning,chetas in ayurveda,Charak Samhita, mind, psychology in ayurveda, indian systems of medicine, mental health, psychosis, insanity, epilepsy, meditation, shirodhara, research in ayruveda, psychiatry, sattva, rajas, tamas, apasmara, unmada, kama,shoka, bhaya, vishada, depression, avasada, manovikara, stress, tranquality,

|description=Manas(Chetas) Means mind. It is one of the important component of holistic human being

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

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==Mental health==

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===Mental health===

As per the World Health Organization, mental health is a state of well-being in which an individual realizes his or her own abilities, can cope with the normal stresses of life, can work productively, and can contribute to his or her community. Mental health is an integral part of health; indeed, there is no health without mental health. Mental health is determined by a range of socioeconomic, biological and environmental factors.<ref>Available from https://www.who.int/news-room/fact-sheets/detail/mental-health-strengthening-our-response cited on 25/05/2021</ref> It leads to psychological well-being and is an integral part of good quality of life.

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==Importance of mental tranquility in the preservation of health:==

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===Importance of mental tranquility in the preservation of health===

The mind plays a vital role in digestion and metabolism ([[agni]]). A positive mental attitude and concentration of the mind on food are crucial for proper digestion. [Cha. Sa. [[Vimana Sthana]] 1/25] The negative mental attitude adversely affects digestive health and leads to the production of toxic metabolites ([[ama]]), even though the meals are of proper quality and quantity. [Cha.Sa.[[Vimana Sthana]] 2/8-9] Research suggests that mental health is closely linked with gastrointestinal health. Emotions like stress, anxiety, mood swings may trigger stomach problems, and gastrointestinal disturbances affect mental health.<ref>Park AJ, Collins J, Blennerhassett PA, Ghia JE, Verdu EF, Bercik P, Collins SM. Altered colonic function and microbiota profile in a mouse model of chronic depression. Neurogastroenterol Motil. 2013 Sep;25(9):733-e575. doi: 10.1111/nmo.12153. Epub 2013 Jun 17. PMID: 23773726; PMCID: PMC3912902.</ref> <ref>Washabau, R. J. (2013). Chapter 41 - Antispasmodic Agents (R. J. Washabau & M. J. B. T.-C. and F. G. Day (eds.); pp. 481–485). W.B. Saunders. https://doi.org/https://doi.org/10.1016/B978-1-4160-3661-6.00041-9</ref>

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It is vital to understand the mind and its mechanisms related to health and disease. Positive Mental health can be achieved and preserved through knowledge of self- somatic constitution and psychological constitution, following a proper diet, taking herbs that promote intellect and memory (medhya [[rasayana]]). Ayurvedic therapies like therapeutic massage (abhyanga), oil dripping method on head (shirodhara) and purification therapies ([[panchakarma]]) are effective in the prevention and management of psychiatric diseases. Daily routine ([[dinacharya]]) including exercise, meditation, proper sleep habits, seasonal adaptations, and restraints of negative psychological emotion, is helpful. These are the critical factors for a healthy mind and the preservation of mental health.<ref>Deole Y.S. How to preserve and protect mental health? Three Ayurvedic ways to prevent neuropsychiatric disorders. Journal of the Science of Healing Outcomes. 2016;8 (30):5-12.</ref> This article describes the concept of mind in [[Ayurveda]] and its role in healthcare.

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==Etymology and definition:==

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===Etymology and definition===

The word ‘manas’ is derived from the Sanskrit root ‘mana’, meaning to know or understand. (‘Jnane Bodhane va’).<ref>Shabdakalpadrum</ref> The word ‘jnane’ denotes knowing, conscience, awareness, engaging in, or being acquainted with something. The word ‘bodhane’ refers to waking, understanding, signifying, awakening, enlightening, informing.<ref>Available from https://spokensanskrit.org/ cited on 03/02/2021 </ref> These two words indicate mana functions and their role in daily living to maintain equilibrium in cognitive faculties.

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==Synonyms:==

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===Synonyms===

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The Sanskrit words Sattva, [Cha.Sa.[[Vimana Sthana]] 8/119] chitta, chetas are synonyms for mana (mind). Sattva means the essence, quality of purity, self-command, existence, reality, truth, excellence, proper, nobleness. Sattva is applied to denote mental strength.

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The Sanskrit words Sattva, [Cha.Sa.[[Vimana Sthana]] 8/119] chitta, chetas are synonyms for mana (mind).

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Sattva means the essence, quality of purity, self-command, existence, reality, truth, excellence, proper, nobleness. Sattva is applied to denote mental strength.

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Chitta denotes reflecting, thought, intention, thinking over, pondering, attending, observing, reasoning, and discovering. Chitta is applied to denote the thinking, contemplating, or introspecting capacity of mana.

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These three words are applied to indicate various psychological functions. It also indicates the affection of mental faculty in the pathogenesis of the disease. For example, the diseases like epilepsy (apasmara) and insanity (unmada) occur in persons with weak mental strength (alpa sattva). [Cha. Sa. [[Nidana Sthana]] 7 and 8]

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==Nature:==

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===Nature===

Mana is one of the nine primordial elements (karana dravya). [Cha.Sa.[[Sutra Sthana]] 1/48] The mind and its objects, intellect and soul, constitute spiritual elements and qualities (adhyatma dravya guna samgraha). [Cha.Sa.[[Sutra Sthana]]8/13] It functions as a motor and sensory organ. [Cha.Sa.[[Sharira Sthana]]1/17] It is the sixth sense organ with super sensual power. [Cha.Sa.[[Sharira Sthana]]1/17]

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==Nourishment and development of mind:==

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===Nourishment and development of mind===

Mind is nourished from food. Chandogya Upanishada describes that the gross part of the food generates feces. The middle portion develops muscular and other body tissues, while the subtle parts nourish the mind. The quality of food, cooking method, place of eating, and dietary regulations (ahara vidhi) is crucial for proper nourishment of the body and mind.<ref>Chhandogya Upanishada 6/5/1</ref>

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One should always make efforts to maintain the normal state of sense organs with mind and protect them from any trauma. This can be achieved by proper association of sense organs and their objects, the performance of beneficial duties, and following preventive measures opposite to the qualities of residing place (desha), season (kala) and one’s own constitution (prakriti)s. So, all, who are desirous of well-being, should always follow all the codes of conduct. [Cha. Sa. [[Sutra Sthana]] 8/17] Moral code of conduct (sadvritta) [Cha. Sa. [[Sutra Sthana]] 8/18-28] and behaviour therapy for rejuvenation (achara rasayana) [Cha.Sa.[[Chikitsa Sthana]] 1/4/30-35] helps to preserve a normal state of mind and prevent diseases.

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==Test for existence of mind:==

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===Test for existence of mind===

Knowledge is one and the actual proof of the existence of the mind. The sequential contact of mind with soul, sense organs, and objects leads to understanding and knowing that particular object. [Cha.Sa.[[Sharira Sthana]]1/18-19] Presence of mind can be tested by presence or absence of knowledge. This is one of the signs of active mind. [Cha.Sa.[[Sharira Sthana]] 1/18] Mind plays a significant role in the chain of perception to knowledge and memory. Memory works only after proper attention and perception of knowledge. If the mind is absent, the process of perception, knowledge, and memory are blocked.

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==Location:==

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===Location===

The primary site of mind is the heart. [Cha.Sa.[[Chikitsa Sthana]]24/34-35], [ Su.Sa.Sharira Sthana 6/26], [A.Hr.Sharira Sthana.4/13] Other sites are described as between head (shiras) and palate (talu). [Bhe.Sa.Chikitsa Sthana 8/2-4] Mind is present all over body through its sensory and motor functions. Contemporary texts describe the site of mind as brain and nervous system.

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The channels that transport and transform mental factors are described.[Chakrapani, Cha.Sa.[[Vimana Sthana]] 5/3] Mind is connected with the sense and motor organs ([[indriya]]). It carries various functions in coordination with soul ([[atma]]) and intellect ([[buddhi]]). These components are included in manovaha srotasa. It is spread all over the body through ten vessels (manovaha dhamani) originating from heart. [Chakrapani, Cha.Sa. [[Indriya Sthana]] 5/41] These channels connect the heart to the brain. It is affected in diseases like psychosis (unmada) [Cha.Sa.[[Chikitsa Sthana]] 9/5]. If it is vitiated by all three [[dosha]], then the person experiences terrible dreams indicating underlying diseases pathologies. [ Cha.Sa.[[Indriya Sthana]] 5/41]

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The chetanavahi or chetovahi srotasa (channels of consciousness) is obstructed in diseases like intoxication (mada), syncope (murchcha) and coma (sannyasa). [Shivadasa sen commentary on Cha.Sa. [[Chikitsa Sthana]] 9/5] The vitiated [[dosha]] obstruct these channels and cause diseases like psychosis and epilepsy. [Bhela Samhita Nidana Sthana 7/2, 8/3, 8/8] The channels can further lead to a severe disease called ‘atattvabhinivesha’ (a disease of perversion of intellect). [Cha.Sa. [[Chikitsa Sthana]] 10/57-60] Obstruction to channels carrying psychic impulses (sanjnavahi srotasa) by [[rajas]] and [[tamas]] causes a confused state of mind. [Su.Sa. Uttara Tantra 61/8] Accumulation of [[dosha]] in heart causes depletion of mental strength and leads to psychosis. [A.S. Uttara Tantra 10/2, A.Hr. Uttara Tantra 7/2] ~~manovaha~~ srotas is closely connected with rasavaha srotas. The activities are conducted mainly by [[vata]] [[dosha]] and regulated by sadhaka [[pitta]] and avalambaka [[kapha]].

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The chetanavahi or chetovahi srotasa (channels of consciousness) is obstructed in diseases like intoxication (mada), syncope (murchcha) and coma (sannyasa). [Shivadasa sen commentary on Cha.Sa. [[Chikitsa Sthana]] 9/5] The vitiated [[dosha]] obstruct these channels and cause diseases like psychosis and epilepsy. [Bhela Samhita Nidana Sthana 7/2, 8/3, 8/8] The channels can further lead to a severe disease called ‘atattvabhinivesha’ (a disease of perversion of intellect). [Cha.Sa. [[Chikitsa Sthana]] 10/57-60] Obstruction to channels carrying psychic impulses (sanjnavahi srotasa) by [[rajas]] and [[tamas]] causes a confused state of mind. [Su.Sa. Uttara Tantra 61/8] Accumulation of [[dosha]] in heart causes depletion of mental strength and leads to psychosis. [A.S. Uttara Tantra 10/2, A.Hr. Uttara Tantra 7/2] Manovaha srotas is closely connected with rasavaha srotas. The activities are conducted mainly by [[vata]] [[dosha]] and regulated by sadhaka [[pitta]] and avalambaka [[kapha]].

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==Attributes of mind:==

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===Attributes of mind===

The mana is subtle (anu) and unitary (eka). [ Cha.Sa.[[Sharira Sthana]] 1/19]

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The other attribute of mana is its fickleness (chanchalatva). Fickle mindedness is one of the significant obstacles in concentration and meditation.

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==Factors related to mind:==

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===Factors related to mind===

Following factors are related to mind (sattvaja) during embryogenesis. These factors develop further to build the psychic constitution based on exposure and experiences in lifetime.

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All these are present in the same person, however, do not manifest simultaneously. An individual is said to be of a particular type, based on the predominant type of mind. [ Cha.Sa.[[Sharira Sthana]] 3/13]

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==Functions (karma):==

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===Functions (karma)===

In addition to the vital role in knowledge and understanding, the mind performs the following four functions. [Cha.Sa.[[Sharira Sthana]]1/21 ]

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The intellect (buddhi) is superior cognitive faculty over the mind. It acts further on the raw data submitted by the mind. [Cha.Sa.[[Sharira Sthana]] 1/21-23]

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==Qualities (guna) and impurities (dosha) of mind:==

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===Qualities ([[guna]]) and impurities ([[dosha]]) of mind===

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Sattva (purity) is the only quality of mana. Rajas (initiator or activity) and tamas (regulator or ignorance) affect the mind. [Cha.Sa.[[Sharira Sthana]] 1/20]

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=== Sattva (purity) is the only quality of mana. Rajas (initiator or activity) and tamas (regulator or ignorance) affect the mind. [Cha.Sa.[[Sharira Sthana]] 1/20] ===

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[[Sattva]] enlightens the mind with true knowledge. [[Rajas]] is the initiator of all activities. [[Tamas]] is the regulator or inhibitor of all mental activities. [Ka.Sa.Sutra Sthana 28] These three are fundamental factors responsible for normal or abnormal states of mind. In a normal state, [[sattva]] is dominant, and the other two are recessive. Hyperactivity is due to [[rajas]] dominance. Hypoactivity is due to the dominancy of [[tamas]]. Therefore, the balanced state of all three components is important for normal functions of the mind.<ref>Satyapal Gupta, Psychopathology in Indian Medicine, , pg.128-135</ref>

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{| class="wikitable"

|-

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! Ayurvedic Theory !!Structural Theory !!Topographic Theory

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! Ayurvedic Theory !!Structural Theory !!Topographic Theory

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|Sattva||Super Ego||Conscious

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|Sattva||Super Ego||Conscious

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|Rajas ||Ego ||Fore Conscious

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|Rajas ||Ego ||Fore Conscious

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|Tamas ||Id||Unconscious

|}

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==Categories of mental strengths:==

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===Categories of mental strengths===

The mental strength of a person is a crucial factor for health. It is also one of the ten points of clinical examination of the patient. [Cha.Sa. [[Vimana Sthana]] 8/119] Depending upon the mental strength, clinical categorization is done in three categories viz. superior, mediocre, and inferior or poor mental strength. [Cha.Sa.[[Vimana Sthana]] 8/119]

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===I. Characteristics of persons with superior mental strength or healthy state of mind:===

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====I. Characteristics of persons with superior mental strength or healthy state of mind====

Individuals having superior mental strength have the excellence of psyche or pure quality (sattva sara).

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All the above characteristics indicate a ‘healthy and normal mind.’ Opposite characters indicate an unhealthy and abnormal mind. Persons with superior mental strength can tolerate severe diseases without any difficulties, even if they have a weak physique.

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===II. Mediocre mental strength:===

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====II. Mediocre mental strength====

The individuals having mediocre mental strength tolerate the pain themselves after realizing the tolerance of other persons towards the same condition. They gain strength from others.

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===III. Weak mental strength:===

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====III. Weak mental strength====

The person with inferior mental strength can’t tolerate even mild pain, even if they have a plump or big physique. They are susceptible to fear, grief, greed, delusion and ego. When they hear stories of wrathful, fearful, hateful, terrifying and ugly situations, or see flesh or blood of animal or man, they fall victims to depression, pallor, fainting, madness, giddiness, falling on the ground, or such events may even lead them to death. [Cha.Sa.[[Vimana Sthana]] 8/ 119]

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All the above types are observed in today’s society. They can be identified by behavior in a crisis. A person with poor mental strength is more susceptible to psychiatric disorders. Therefore, they need careful treatment to improve mental strength. All treatments should be planned according to the strength. This concept of Ayurveda can be widely applied in every preventive as well as curative aspect of psychology and psychiatry.

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'''Types of the psychic constitution and their characteristics:'''

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===== '''Types of the psychic constitution and their characteristics''' =====

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Ayurveda presents an elaborative description of psychic traits or personalities. On the basis of the dominancy of sattva, [[rajas]], and [[tamas]], the psychic personalities are classified into three categories. The specific characteristics of each type are given below. [Cha.Sa.[[Sharira Sthana]] 4/38-45 ], [Su.Sa.Sharira Sthana 4/81-87]

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'''1. Sattva dominant constitution:'''

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====== '''1. Sattva dominant constitution''' ======

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A person with the dominance of sattva in the psyche, is kind, benevolent, tolerant, courageous, truthful, religious, intelligent, bold and free. He has a good memory.

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'''2. Rajas dominant constitution:'''

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====== '''2. Rajas dominant constitution''' ======

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A person with the dominance of rajas in the psyche, is generally impatient, always dis-satisfied, truthless, egoistic, anxious, has excess anger, pride, and other emotions, hyperactive.

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'''3. Tamas dominant constitution:'''

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====== '''3. Tamas dominant constitution''' ======

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A person with the dominance of tamas in the psyche is characterized by ignorance, poor intelligence, ill-temper, not believing in God, unreligious, hypoactive, and excessive sleep.

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'''Types of behavior traits:'''

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===== '''Types of behavior traits''' =====

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The dominance of [[sattva]], [[rajas]] and [[tamas]] leads to variable behavior patterns and temperaments.

Based on specific temperamental features and behavior patterns, there are sixteen subtypes of psychic constitutions as follow:

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~~'''I. Satttva (purity of mind) dominant:'''~~

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====== '''I. Sattva (purity of mind) dominant:''' ======

1. Brahma sattva (God or knowledgeable teacher like psychic constitution)

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7. Gandharva sattva (Celestial musician or artist or entertainer like psychic constitution)

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'''II. Rajasa dominant'''

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====== '''II. Rajasa dominant''' ======

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8. Asura (King of demons or terrorist like psychic constitution)

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13. Shakuna (Omen or bird like unstable psychic constitution)

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'''III. Tamas dominant'''

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====== '''III. Tamas dominant''' ======

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14. Pashava (Animal like psychic constitution)

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Characteristic features of each of these types are described separately. They represent lifestyle, behavior, fondness, and thought patterns of respective psychic traits. [Cha. Sa.[[Sharira Sthana]] 4/36-39] elaborated. The specific behavior pattern and fondness help find suitable professional options in society.

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==Inter-dependence of body and mind:==

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===Inter-dependence of body and mind===

Body and mind both are interrelated & interdependent. The body follows the mind and vice versa. [Cha.Sa.[[Sharira Sthana]]4/36] These two are sites for happiness and misery. [Cha. Sa. [[Sutra Sthana]] 1/55] Any somatic disorder affects the mind, and any mental disorder influences the body. Mind can get afflicted by exogenous diseases too. [Cha.Sa. [[Sutra Sthana]] 20/3] Therefore, body and mind cannot be separated from each other. Holistic approach to the preservation of health and management of the disease is essential. The physical (sharira) dosha like [[vata]],[[pitta]] and [[kapha]] carry various functions related to the psyche. Thus, they directly influence the psyche.

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|}

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==Psychological urges (manasika vega):==

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===Psychological urges (manasika vega)===

An intelligent person should control following psychological urges for preserving mental health.

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Greed (lobha), grief (shoka), fear (bhaya), anger (krodha, egoism or excess pride (maana), shamelessness or impudence (nairlajjya), jealousy (irshya), excessive affliction (atiraaga), and desire to acquire someone else’s wealth (abhidhya). [Cha. Sa.[[Sutra Sthana]] 7/27] If these urges are not controlled, they increase in frequency and intensity. These are converted into psychological disorders.

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==Psycho-somatic and psychiatric disorders:==

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===Psycho-somatic and psychiatric disorders===

The disorders in which only the mind is involved are as mentioned below: [Cha.Sa.[[Vimana Sthana]] 6/5], [Su.Sa. Sutra Sthana 1/33]

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15. Jealousy (matsarya)

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===Cause:===

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====Cause====

All the above psychiatric disorders are caused due to various types of desires (iccha) and hatred (dvesha).

[[Rajas]] and [[Tamas]] are responsible for these mental disorders.[[Prajnaparadha]] (intellectual error) is the root cause of all the disorders. [Cha.Sa.[[Nidana Sthana]] 7/ 21]

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===Dosha specific mental disorders:===

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====Dosha specific mental disorders====

Total 140 types of disorders due to the involvement of single dosha (nanatmaja vikara) are described. [Cha. Sa. [[Sutra Sthana]]20]

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10. Jwara (fever) [ Cha.Sa. [[Nidana Sthana]] 1/35]

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===Diagnosis:===

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====Diagnosis====

Mental disorders can be diagnosed with the help of examinations as given below.

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*More important to elicit information regarding stressors.

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====Mental status examination:====

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====Mental status examination====

A comprehensive mental status examination is the key to an accurate diagnosis. The following points should be taken into consideration while examining the mental status.

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'''8. Judgement'''

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===~~Inference~~ of mental ~~status~~ (~~Manasa~~ bhava pariksha):===

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===Assessment of mental factors (manasa bhava pariksha)===

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The mental status can be examined and inferred by an assessment of mental factors. [Cha. sa. [[Vimana Sthana]] 4/8].

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The mental status can be examined and inferred by an assessment of mental factors. [Cha. sa. [[Vimana Sthana]] 4/8].The 22 mental factors are divided into two groups like positive & negative emotions. This description is as follow:

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The 22 mental factors are divided into two groups like positive & negative emotions.

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This description is as follow:

'''I. Beneficial or positive factors (manasa bhava)

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~~'''~~

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1) Assessment of functions of mind by concentration and absence of deviation from objects (manasa artheshu avyabhicharanena)

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7) Assessment of impact by outcome after doing activity (upadhi – anubandhanena)

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===Diagnosis of perverted mental state:===

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===Diagnosis of perverted mental state===

The perverted states of mind (vibhrama) are observed as clinical features of psychosis. [Cha. Sa.[[Nidana Sthana]] 7/5] The features are used to assess the severity of disease and prognosis. These indicate impaired mental status. The symptomatology commented by Chakrapani can be observed in various psychiatric conditions as below:

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===Psychological investigations===

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'''1) Objective tests'''

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'''1) Objective tests'''

*Objective Personality Test

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*Intelligence Test

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'''2) Neuro psychological tests'''

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'''2) Neuro psychological tests'''

*Wechsler Memory Scale

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*PGI Memory Scale

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'''3) Rating scales'''

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'''3) Rating scales'''

*Brief Psychiatry Rating Scale

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*Hamilton’s Anxiety Rating Scale

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*Hamilton’s Depression Rating ~~Scal~~

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*Hamilton’s Depression Rating Scale

'''4) Diagnostic standardized interviews'''

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*SCAN (Schedules for Clinical Assessment in Neuro-Psychiatry)

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==General categories of psychiatric illness:==

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===General categories of psychiatric illness===

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The psychiatric illness is broadly categorized into

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=== The psychiatric illness is broadly categorized into ===

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* Mood disorders

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* Mood disorders

* Psychotic disorders

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* Developmental disorders

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* Personality disorders

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* Personality disorders

* Others

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==Management of preserving and protecting mental health:==

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===Management of preserving and protecting mental health===

This depends upon two things:

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These are various measures for controlling and regulating mental mechanisms.

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==Three types of treatments:==

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===Three types of treatments===

In a broad-based classification of Ayurvedic treatments, three crucial types of therapies are followed:

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===I. Daivavyapashraya (spiritual therapy):===

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====I. Daivavyapashraya (spiritual therapy)====

Spiritual therapy comprises nono-pharmacological measures in management of certain conditions. It includes incantation of mantras, aushadhi (talisman) , mani (wearing of gems), bali (auspicious offerings), upahara (gifts), homa (oblations), niyama (observance of scriptural rules), prayaschitta (atonement), upavasa (fasting), svastyayana (chanting of auspicious hymns), obeisance of God, pranipatagamana (pilgrimage) etc.

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===II. Yuktivyapashraya (rational therapy):===

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====II. Yuktivyapashraya (rational therapy)====

It includes the rationale of medicines, therapies, and diet protocols.

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===III. Sattvavajaya therapy:===

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====III. Sattvavajaya therapy====

It includes therapies to controlling the mind from harmful objects. [Cha.Sa.[[Sutra Sthana]] 11/54]

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'''Effects of ayurvedic treatments in various neuro-psychiatric diseases:'''

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===== '''Effects of ayurvedic treatments in various neuro-psychiatric diseases''' =====

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Various research works showed a positive effect of ayurvedic treatments in anxiety disorders<ref> Parsania Sanjay C 2001 KC (MR)A clinical study on the role of Jala-Dhara and Sankhapusphi (Convolvulus pluricaulis Chois.) in the management of Chittodvega (anxiety disorders). M.D. research thesis submitted to Gujarat Ayurveda University, Jamnagar.</ref><ref>Ahir Yogita U 2005 KC(MR) Clinico-experimental study of Kushmandadi Ghrita in generalized anxiety disorder w.s.r. to Chittodvega. M.D. research thesis submitted to Gujarat Ayurveda University, Jamnagar.</ref>, menopausal syndrome<ref>Pateria M 2002 KC(MR)A clinical study of the Manasika Bhavas in menopausal syndromeand its management by Medhya Rasayana and Shiro-Dhara. M.D. research thesis submitted to Gujarat Ayurveda University, Jamnagar.</ref><ref>Santwani Khyati M 2009 MR An assessment of Mansika Bhavas in Menopausal

syndrome and its management. M.D. research thesis submitted to Gujarat Ayurveda University, Jamnagar.</ref>, essential hypertension<ref> Patel Dhananjay 2003 KC (MR)The role of Manasika Bhavas in the aetio-pathogenesis of Uccha-Rakta-Cchapa (hypertension) & its management with Medhya Rasayana and Shiro-Dhara. M.D. research thesis submitted to Gujarat Ayurveda University, Jamnagar</ref><ref>Kundu Chittaranjan 2009 MR Role Manasika Bhava in etiopathogenesis of essential hypertension and its management by Shirodhara and Sarpagandha Vati. M.D. research thesis submitted to Gujarat Ayurveda University, Jamnagar.</ref>,dementia<ref>Shah Tejal 2002 KC (MR) A clinical study on Ayurvedic aspect of dementia and its management. M.D. research thesis submitted to Gujarat Ayurveda University, Jamnagar,</ref> tension headache<ref>Patel Ratna 2002 KC (PK) A comparative study on the role of Medhya Ghrita administered by Nasya and oral route in the management of Vatika Shirah- Shoola (tension headache). M.D. research thesis submitted to Gujarat Ayurveda University, Jamnagar.</ref><ref>Hetal Dave 2006 KC A comparative study on the role of Medhya Rasayana Yoga

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====3. Panchakarma (purification therapies):====

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====3. Panchakarma (purification therapies)====

The purification therapies improve clarity in senses, mind and intellect. [Cha.Sa. [[Sutra Sthana]] 16/6] [Cha. Sa. [[Sutra Sthana]] 15 /22] They are indicated in the management of all psychiatric and psychosomatic disorders based upon state of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]] 9, 10]

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====4. Therapeutic massage (abhyanga):====

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====4. Therapeutic massage (abhyanga)====

Therapeutic massage (abhyanga) is beneficial in slowing the aging process, pacifying vitiated vata and increasing relaxation of mind, stabilizing mind in order to adopt with stress. [Cha. Sa. [[Sutra Sthana]] 5/81,85,89] Recent study shows beneficial effects of massage on reducing stress.<ref>Moraska A. et al . Physiological Adjustments to Stress Measures Following Massage

Therapy: A Review of the Literature,eCAM,2010;7(4)409-418) doi:10.1093/ecam/nen029 available from http://www.hindawi.com/journals/ecam/2010/292069/abs/ 29/03/2011 </ref>

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====5. Oil dripping method (shirodhara):====

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====5. Oil dripping method (shirodhara)====

Effects of pouring therapeutic oil on forehead in rhythmic pattern (shirodhara) are studied well. A standardized shirodhara leads to a state of alert calmness similar to the relaxation response observed in meditation. The clinical benefits observed with shirodhara in anxiety neurosis, hypertension, and stress aggravation due to chronic degenerative diseases could be mediated through these adaptive physiological effects.<ref>Dhuri Kalpana D, Bodhe Prashant V, Vaidya Ashok B. Shirodhara : A psycho-physiological profile in healthy volunteers. 2013.4[1]. 40-44.</ref> Researchers at University of Toyama, Japan proved that the pharmaco-physio-psychologic action of ayurvedic oil treatment may provide a useful model for future pharmaco-physio-psychotherapy.<ref>Xu F, Uebaba K, Ogawa H, Tatsuse T, Wang BH, Hisajima T, Venkatraman S. Pharmaco-physio-psychologic effect of Ayurvedic oil-dripping treatment using an essential oil from Lavendula angustifolia. J Altern Complement Med. 2008 Oct;14(8):947-56.</ref>

Thus, Herbs and therapies having rejuvenation properties can be utilized for promotion, preservation and restoration of positive mental health.

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===II. Im-materialistic measures (adravyabhuta chikitsa)===

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====II. Im-materialistic measures (adravyabhuta chikitsa)====

The im-materialistic measures focus on improving positive mental health without using any substance. The practices of ideal code of conduct (sadvritta) and achara rasayana are beneficial. Some research studies are mentioned below:

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====1.Meditation:====

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=====1.Meditation=====

Meditation is the most powerful therapy for mental health. It is an exercise of consciousness to expand beyond the day-to-day experience of duality. It reduces stress, increases creativity and efficiency of the inner faculty. The process of meditation goes beyond the mind to the deepest level of the inner Self. It connects with the soul (atman). Research has confirmed many health benefits associated with the practice of meditation. These include stress reduction, decreased anxiety, decreased depression, reduction in pain (both physical and psychological), improved memory, and increased efficiency. Meditation increases regional cerebral blood flow in the frontal and anterior cingulate regions of the brain, increases efficiency in the brain's executive attentional network, and increases electroencephalogram (EEG) coherence. A study on the effect of meditation on the executive attentional network found that meditators were faster on all tasks. With aging, the brain cortical thickness (gray matter, which contains neurons) decreases, whereas meditation experience is associated with an increase in gray matter in the brain.<ref>Sharma H. Meditation: Process and effects. AYU [serial online] 2015 [cited 2021 May 27];36:233-7. Available from: https://www.ayujournal.org/text.asp?2015/36/3/233/182756</ref>

The practices of ‘dhyaana’ and ‘samaadhi’ are referred as two indistinct stages of meditation. Samaadhi means the withdrawal of mind from all its objects and its concentration and union with self. ‘Dhyaana’ literally means to think, imagine, contemplate, recollect.<ref>Available from online dictionary http://spokensanskrit.de/index.php?tinput=dhyAna&direction=SE&link=yes&choice=yes accessed on 07/11/2015 </ref> ‘Samaadhi’ means intense abstract meditation or fixing of mind or attention. It also means putting together or joining of mind and soul. Dhyaana is referred to both the act of inward contemplation in the broadest sense and more technically to the intermediate state between mere attention to an object (dhaarana) and complete absorption in it (samaadhi).<ref>Patanjala Yoga Sutra Dhyana Ashtanga Yoga available from http://www.yogajournal.com/article/beginners/the-eight-limbs/accessed on 07/11/2015</ref> These practices produce ample psychological benefits like control of thoughts, detachment, happiness and peace of mind, concentration, spontaneity and creativity, help in discovering the purpose of life. The spiritual benefits include the preservation of the harmony of body, mind and soul. It helps in understanding eternity, own spirituality with own faith. Meditation is the most important technique in the prevention as well as management of psychiatric disorders.

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====2. Mantra therapy / music therapy / faith therapy:====

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=====2. Mantra therapy / music therapy / faith therapy=====

Mantra [chanting holy hymns] acts through sound vibrations. Sharma H. et. Al, in his research at Ohio state University proved the efficacy of the effects of 'primordial sounds' [Sama Veda] on decreasing the growth of cancer cell lines as compared to rock music.<ref>Hari Sharma, Ellen Kauffman, Ralph Stephens. Effect of Sama Veda and Hard Rock Music on Growth of Human Cancer Cell Lines In Vitro. AYU. 2008, 29[1], 1-8.</ref> Pratap G. critically analyzed the effect of mantra on positive mental health.<ref>G Pratap, Prakash B Narayana, Suhas Kumar Shetty. Critical Analysis of Mantra Chikitsa. AYU. 2008: 29[2 ], 74-76</ref> Recently researchers at Massachusetts General Hospital and Beth Israel Deaconess Medical center report that the relaxation response – a state of deep rest attained through breathing, meditation, yoga and other practices. This triggers changes in gene expression that affect the body’s immune system, energy metabolism and insulin secretion.<ref>Kuo B, Bhasin M, Jacquart J, Scult MA, Slipp L, et al. (2015) Genomic and Clinical Effects Associated with a Relaxation Response Mind-Body Intervention in Patients with Irritable Bowel Syndrome and Inflammatory Bowel Disease. PLoS ONE 10(4): e0123861. doi: 10.1371/journal.pone.0123861</ref>

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====3. Contemplation or prayer:====

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=====3. Contemplation or prayer=====

Contemplation involves stilling one’s material thoughts, focusing on material questions or issues, and listening to intuitive answers. Prayer can offer an individual to express gratitude, share hopes and fears with higher power. This helps in connecting the individual with its higher consciousness.<ref>Wiebers D. Theory of reality: Evidence for Existence Beyond the Brain and Tools for Your Journey. Seattle, WA: Threshold World Press; 2012.</ref>

The sound vibrations created by self or musical waves unified with those of cosmos vibrations can have subtle effect on the subconscious mind, leading to healing and strengthening its power. Effect of a scientific prayer and other various techniques on subconscious mind and mental health through law of belief and faith is well studied.<ref>Murphy Joseph, The power of your subconscious mind.Bantom Books. New York,2001.</ref>

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==== 4. Exercise (vyayama):====

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===== 4. Exercise (vyayama)=====

Exercise corrects metabolism, provides physical and mental stability, lightness, strength, endurance and mitigation of [[dosha]] (especially [[kapha]]). [Cha. Sa. [[Sutra Sthana]] 7/32]

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Sengupta P. reviewed the health impacts of yoga and pranayama. Regular physical exercise, pranayama [breathing exercises] showed good results on improving higher intellectual functions and delays brain ageing.<ref>Sengupta P. Health impacts of Yoga and Pranayama-A state of the art review. Int J Prev Med.2012.Jul;3(7):444-458</ref> A study showed two weeks of Yoga practice potentially reduced anxiety and depression and improved self-esteem of orphanage adolescents and young adults.<ref>Tejvani R, Metri KG, Agrawal J, Nagendra H R. Effect of Yoga on anxiety, depression and self-esteem in orphanage residents: A pilot study. AYU [serial online] 2016 [cited 2021 May 27];37:22-5. Available from: https://www.ayujournal.org/text.asp?2016/37/1/22/210947</ref>

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====5. Sleep (nidra):====

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=====5. Sleep (nidra)=====

Sleep is essential for good health and considered as one of the three pillars of life. Sleep depends upon the natural retirement of mind and sense organs owing to fatigue. [Cha. Sa. [[Sutra Sthana]] 21/35] Sleep is necessary for the proper functions of nervous system. Activity in parts of the brain that controls emotions, decision making processes and social interactions is drastically reduced during deep sleep. This suggests that this type of sleep may help people maintain optimum emotional and social functioning while they are awake. Optimizing one’s sleep has a major impact on one’s resilience, that in turn affects one’s equanimity and coherence.<ref>Wiebers D. Theory of reality: Evidence for Existence Beyond the Brain and Tools for Your Journey. Seattle, WA: Threshold World Press; 2012.</ref>

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Sleep deprivation leads to drowsiness, inability to concentrate, impaired memory and physical strength. Further it leads to hallucinations and mood swings. Sleep duration changes according to age. The amount of sleep a person needs is the optimum amount that allows the person to function properly without feeling drowsy. Ayurveda advises adaptations in duration and timings of sleep according to season and age as well as bodily conditions. Various studies support the finding that improper sleep can adversely affect the physical and psychological functioning.<ref>http://www2.warwick.ac.uk/newsandevents/pressreleases/researchers_say_lack/ 18/03/2011 </ref><ref>http://en.wikipedia.org/wiki/Sleep#cite_note-26 18/03/2011</ref>

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It is observed that proper quality and quantity sleep is needed for positive mental health.<ref name=deole1/>

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It is observed that proper quality and quantity sleep is needed for positive mental health.<ref name="deole1" />

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====6. Control over impulses:====

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=====6. Control over impulses=====

The person willing for eternal well-being should control the impulses of motor, mental, and vocal activities speech. Greed, grief, fear, anger, egoism, shamelessness (impudence), jealousy, excess affliction (in anything) and desire to get other’s wealth are mental activities.

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Physical actions intended to trouble others, stealing, violence (persecution) etc. shall be restrained. This control makes a person virtuous and free from all evil deeds, and happy to enjoy life. [Cha. Sa. [[Sutra Sthana]] 7/27-30]

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====7. Rejuvenation behavior therapy [aachara rasayana]:====

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=====7. Rejuvenation behavior therapy [aachara rasayana]=====

Ayurveda summarizes good code of conduct and behavior for rejuvenation of physical as well as mental health. This included following practices:

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*Being truthful, free from anger, nonviolent, abstaining from wine and women, relaxed, calm and soft spoken.

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*Being truthful, free from anger, nonviolent, abstaining from wine and women, relaxed, calm and soft spoken.

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*The person is engaged in meditation and cleanliness, perseverant, observing charity, penance, worshipping, loving and compassionate, vigilant and takes proper sleep. He consumes ghee with milk daily, considering the measure of place and time.

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*The person is engaged in meditation and cleanliness, perseverant, observing charity, penance, worshipping, loving and compassionate, vigilant and takes proper sleep. He consumes ghee with milk daily, considering the measure of place and time.

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*He is well behaved, simple, with his senses well concentrated to spirituality.

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*He is well behaved, simple, with his senses well concentrated to spirituality.

*He keeps company of elders, positivist, self-restrained and devoted to holy books. [Cha. Sa. [[Chikitsa Sthana]] 1/4/30-35]

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==~~Theses works~~:==

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===List of resarch theses:===

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'''Theses on concept of mind:'''

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==== '''Theses on concept of mind:''' ====

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'''At I.P.G.T.& R.A.-JAMNAGAR'''

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11. Ghosh Tapan(1999)-Studies on the concept of Mana in Saṃhitā w.s.r. to psychological parameters-Kolkata.

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'''Theses on Ayurvedic management of psychiatric diseases:'''

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==== '''Theses on Ayurvedic management of psychiatric diseases:''' ====

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1.Parsania Sanjay C. KC (MR). A Clinical Study on the Role of Jala-Dhara and Sankhapushphi (Convolvulus pluricaulis Chois.) in the Management of Chittodvega (Anxiety Disorders). L-2657. 2001.

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19.Deole YS. Clinico-Experimental Study on Role of Stress in Premature Ageing and its Management with Rasayana Yoga. PhD Thesis, Submitted to Gujarat Ayurved University, Jamnagar. 2011.

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==Further reading:==

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===Further reading===

*Thakar V.J., Jyoti pracheta, Mana ane Manas roga, Vishvabharati Prakashana,Nagpur,India.

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*Abhinav Manas Roga Vijnana by Dr. Rajendra Prakash Bhatnagar published by Soorya prakash Sansthan, Udaipur (Rajasthan)

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==References==

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===References===

Agnivesha

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