Talk:Manovaha srotas

Mana means mind, or psyche. Srotas means channels of transport and transformation. The description and understanding of channels for activities of mind (manovaha srotas) is scattered in ayurveda classics and has not been completely elucidated. Manovaha srotas are considered as channels through which mind and body interact with each other. These channels pervade throughout the body. [Chakrapani on Cha.Sa. Indriya Sthana 5/41-42] They are responsible for flow of thoughts, emotions, and other psychological functions. This article deals with various aspects of manovaha srotasa i.e. the channels of activities of mind and its development.

Contributors

Section/Chapter/topic	Concepts/Srotas/Manovaha Srotas
Authors	Bhojani M. K.1 Varma Swati 1 Deole Y.S.2
Reviewer & Editor	Basisht G.3,
Affiliations	1 Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India 2 Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India 3 Rheumatologist, Orlando, Florida, U.S.A.
Correspondence emails	meera.samhita@aiia.gov.in, carakasamhita@gmail.com
Publisher	Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India
Date of publication:	October 12, 2023
DOI	In process

Etymology and derivation:

Srotas originates from Sanskrit root ‘Sru’ that translates to oozing, flow or secretion. It has been defined as ‘sravanat strotamsi’ [Cha. Sa. Sutra Sthana 30/12] which indicates structures designated for conveyance of material inside body.
Grossly defining, thirteen major types of srotas have been mentioned that transport substances undergoing biotransformation (parinamam aapadyamanam) from the place of origin to their destination. [Cha. Sa. Vimana Sthana 5/3] Similarly in physiological state, manovaha srotas might be responsible for processing and transformation of ‘doshayukta’ (irrational under influence of rajas and tamas) emotions and thoughts into unbiased reasoning before reaching a conclusion by our intellect (buddhi).

Synonyms of manovaha srotas

Following terms are used for ‘manovaha srotas’ in different Ayurveda classics :

1. Manovaha dhamani [Chakrapani on Cha. Sa. Indriya sthana 12/42] and [Vijayarakshita in Ma.Ni.Purva Khanda 20/1]
2. Chetanavaha srotas [Shivadas Sen on Cha.Sa. Chikitsa sthana 9/5]
3. Chetovaha marga [Bhel Samhita Nidana Sthana 7/2]
4. Manobuddhivaha sira [ Cha.Sa.Chikitsa Sthana 10/58]
5. Sanjnavaha srotas [Su.Sa.Uttar Tantra 61/8]
6. Sanjnavaha nadi [Su.Sa. Uttar Tantra 46/7]

Use of terms like sira, nadi and dhamani, refers to different channels and pathways concerned with maintenance of physiological flow of information. [Cha.Sa. Vimana Sthana 5/8]

Origin

Every srotas is localized within the hollow space in the body originating from a root (mula) and spreading throughout the body to reach a final structure. Srotas are said to be hollow structures in different shapes and sizes The root (mula) is majorly responsible for regulation and control of functions of that srotas.
The channels carrying mind (manovaha srotas) are not exclusively listed. It is however stated that the entire conscious body is abode of mind. Hence these channels are spread throughout the body. [Chakrapani on Cha.Sa. Indriya Sthana 5/41].
However, hridaya (heart) has a universal acceptance as the site of origin (mula) of manovaha srotas. Hence a special mention has been made about ten arteries of heart, probably being the manovaha srotas (visheshen tu hrudya ashritvat manah tadashrita dasha dhamanyo manovaha abhidhiyante) [Chakrapani on Cha.Sa. Indriya Sthana 5/41-42]. These get afflicted by vitiated dosha either all at once or individually. [Chakrapani on Cha.Sa. Indriya Sthana 12/42]

Decoding hridaya (heart)

The interpretation of the term ‘hridaya’ has been of confusion among scholars since decades. The first interpretation of the term given by texts of Shatpada Brahmana which highlighted functional aspect of hridaya. The word being composed of three letters viz ‘hri’ (hra harane)- to acquire; ‘Da’ (da dane) – to give; ‘Ya’ (Ya gatau)- which transports. The hridaya thus displays three phases of cardiac cycle i.e., receives, gives, and transports body constituents through it. [2]
Hridaya is the site of rasa (plasma), sattva (psychic factor/mind), buddhi (intellect) and atma (soul) in conjugation with all sensory organs (jnanendriya).[Cha.Sa. Chikitsa Sthana 24/35] Sadhaka pitta situated in heart (hridaya) regulates proper functioning of intellect (buddhi) and ego (ahamkara). Hridaya is located in between breasts (stanayormadhya) of thoracic region [A. H. Sutra Sthana 12/13-14] [Su. Sa. Sharira Sthana 6/25].
Vedic era was well versed with heart (hridaya) and brain (mastishka) being two distinct entities, with interdependent functional relationship [Atharvaveda Book X. Hymn 2.26]. Kashyap Samhita quotes that all sense and motor organs (indriya) together with mind (manas) emerge from heart (hridaya) [Ka.Sa. Chikitsa Sthana 8/6]. Primary site of action of mind (manas) is brain (shira).[3] It can be concluded that mind (manas) being seated in heart (hridaya) connects to brain (shiras) through manovaha srotas and controls all senses (indriya). Also, any damage pertaining to marma (vital points) of shiras (head) causes loss of consciousness (cheshtanasha). [Cha.Sa. Sidhhi Sthana 9/6] Hence heart (hridaya) and brain (shirasor mastishka) are sites of manovaha srotasa.
This approach of understanding hridaya goes well along with the contemporary view of understanding the triguna based psycho-functional principles of Ayurveda within the neural framework. Various research has been conducted which demonstrate that heart continuously sends nervous signals to brain to coordinate higher centres responsible for cognition and emotions. [1] The neuro- psychological as well as circulatory functions of hridaya mentioned in the classics can thus be explained.

Relation between rasavaha and manovaha srotas

Heart is the abode of mind (mana) and consciousness (chetana) or soul (atma). [Cha. Sa. Sidhhi Sthana 9/4] It is a site for physical, psychological, and spiritual components. Heart is origin for channels of transportation and transformation of rasa dhatu, too. Both heart and brain are considered under the umbrella term hridaya in terms of anatomical structure and higher-centre functions respectively.
Heart (residence of manas) and brain (workplace of manas) are functionally co-dependent upon each other. Manas regulates the cognitive and conative functions of brain in conjunction with soul (atma) under the influence of vata dosha. [Cha. Sa. Sharira Sthana 1/22-23]. Brain is a structural entity needing continuous supply of nourishment and oxygen. This is feasible by heart through circulation (rasa-rakta samvahana kriya) via the ten major vessels (rasavahi dhamani). [A. H. Sharira Sthana 3/18] Heart is a highly vascular organ being surrounded by ten major dhamani (blood vessels) like spokes of a wheel which are known as ‘rasavaha strotomula’ (site of origin of channels of nutrition). These channels are comparable to manovaha srotas. [Chakrapani on Cha. Sa. Chikitsa Sthana 9/4] Manas thus acts like a medium between heart and brain wherein brain is responsible for all sensory and motor functions while heart has been assigned emotional aspect of psyche (manas).
One of the factors for vitiation of rasavaha srotas is excessive thinking or worry (atichintan). [Cha. Sa. Vimana Sthana 5/13] Contemporary researchers have found evidence to support the interaction between circulatory system and psyche. The monograph of German professor Ludwig Braun is a pioneer in exploring the psychological and emotional aspect of cardiac diseases especially angina. He presented a correlation between cardiac diseases and ‘Angst’ (a constrictive, tightening and crushing sensation which manifests dread in the patient thereby changing his entire emotional outlook on life), analogous to anxiety. He explains that the cardiac tissue has a special apparatus receptive towards anxiety which manifests as an inner tactile sensation. That region is well supplied with nerve endings that gets irritated by anxiety. This phenomenon of emotional influence over cardiac tissues is termed as cardiac psyche. [4]

Factors vitiating manovaha srotas

Manovaha srotas are the prime site of abnormalities of channels in all psychological disorders. [Cha.Sa. Nidana Sthana 6/4] Alongside any of the eight factors that are either attributed to hridaya or manas viz. mana (mind), buddhi (intellect), sanjna-jnana (self-awareness), smriti (memory), bhakti (devotion), sheela (habits), cheshta (psychomotor activities) and achara (code of conduct). [Cha.Sa. Nidana Sthana 7/5]
These factors when deranged cause vitiation of manas dosha (rajas and tamas), deterioration of sattva guna of manas and gradual derangement of tridosha. Foods, activities and excessive expression of emotions like anger, grief, lust, fear etc and mental traumas are the fundamental etiological factors for the same. [Cha.Sa. Nidana Sthana 7/4] Vitiated tridosha further vitiates rasavaha srotas, which apparently has the same site of origin as of manovaha srotas i.e., hridaya and dasha dhamani (ten great vessels). [Cha. Sa. Vimana Sthana 5/10] Hridaya is seat of manas [Cha.Sa. Sutra Sthana 30/4]. Hence, all the factors vitiating rasa dhatu (nutritive fluid), rasavaha srotas (channels carrying nutritive fluid) and manas dosha viz. rajas and tamas will affect manas and eventually vitiating manovaha srotas. Even the structural derangements of heart (abode of mind) affect manovaha srotas due to their ashrayashrayibhava (state of interdependency). [Cha.Sa. Chikitsa Sthana 9/5]

Pathologies of manovaha srotas

Manovaha srotas is important factor in understanding disorders like unmada (psychosis), apasmara (epilepsy) and extreme emotional reactions.

• Unmada (psychosis)

When an individual experiences extreme emotions – lust (kama), anger (krodha), fear (bhaya), greed (lobha), happiness or pleasure (harsha), affection (moha), grief (shoka), excessive worry (chinta), they initially harm the intellect which aggravates manas dosha (rajas and tamas) and tridosha (vata, pitta and kapha). These vitiated dosha invade heart and obstruct manovaha srotas (channels transporting psychic impulses) thereby causing unmada. [Dalhan on Su. Sa. Uttar Tantra 62/3]

• Apasmara (epilepsy)

Overindulging in sensory pleasures, incompatible diet, withholding natural urges and giving into immoral activities under emotional influences (kama, krodha, lobha among others), vitiates rajas and tamas. They poorly influence the manas (mind) and sanjnavaha srotas (manovaha srotas) causing apasmara. [Su.Sa. Uttar Tantra 61/6]

• Mada (intoxication), murchha (syncope), sanyasa (coma) are caused by vitiation of channels of consciousness (chetanavaha srotas or manovaha srotas). [Shivadas Sen on Cha. Sa. Chikitsa Sthana 9/5]
• Atattvabhinivesha (perverted state of mind)

Considered as mahagada (difficult to treat mental disorder), the person’s conscience gets afflicted by rajas and tamas, which cause complete derangement of intellect (buddhi vibhramsha) as the predominant symptom. The vitiated dosha get lodged in heart (hridaya) to afflict channels of mind and intellect (manobuddhivaha sira in manovaha srotas). [Cha.Sa. Chikitsa Sthana 10/57-60]

• Physiology of nightmares (swapna)

Nightmares are dreams occurring in REM phase of sleep which causes mental projections in the form of feelings of fear, despair, and anxiety. Ayurveda defines REM phase as ‘Natiprasupta’ - the state characterised to be midway between states of deep sleep and fully awake. During any ominous situation, tridosha in their highly aggravated state tend to fill-up the manovaha srotas. This results in terrifying dreams. [Cha.Sa. Indriya Sthana 5/41].

Assessment and diagnosis of disorders of manovaha srotas

Srotas are micro-channels transporting various metabolites across cells throughout the body. It can be deduced that manovaha srotas has different characteristics structurally and functionally from the major thirteen srotas, because it transports and transforms thoughts and feelings. This is evident from objects of mind (manas), viz- thought (chintyam), consideration (vicharyam), hypothesis (uhyam), aims (dhyeyam) and determination (sankalpam). [Cha.Sa. Sharira Sthana 1/20]. Assessment of manovaha srotas can be done via assessment of manas and the degree of derangement of its functions. Ayurveda considers manas as material entity (dravya) which is a super sense and not perceivable by ordinary senses (atindriya) [Cha. Sa. Sutra Sthana 8/4]. Manas is under direct control of vata dosha [Cha. Sa. Sutra Sthana 12/8] and is the mediator between atma (soul) and indriyartha (objects of senses).
The contemporary physiological aspects of mind, senses, brain, nervous system and consciousness can be considered for assessment of manovaha srotas.
A thorough neurological examination by means of interrogation (prashna pariksha), inspection (darshana pariksha) and assessment of mental strength (sattva bala pariksha) [Cha.Sa. Vimana Sthana 8/119] can be used for assessment and diagnosis of disorders of manovaha srotas.

a. Interrogation (prashna pariksha) A formal interview of the patient can be conducted for overall and precise diagnosis. The questions related to chief complaints with duration, chronological development, nurturing of patient, family history, addiction, hobbies, interests, daily routine, major life events, achievements, mental traumas, emotional quotient and intellectual quotient is recorded from the patient. If the patient is not in state of giving correct answers, then the relatives or attendants who know patients history are interviewed.

b. Darshan pariksha (Direct observation) 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) #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]. #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.
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)

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]

Sattva bala (strength of psyche) is of three types as per strength – pravara (superior), madhyama (moderate) and avara (poor). Pravara sattva persons possess great courage. Despite poor morphological features they seem to be unmoved in the face of adversities. Madhyama sattva persons need some additional moral support to sustain themselves in times of distress. While avara sattva displays catastrophic reactions even during little inconveniences and can neither be sustained by themselves nor by others despite having good quality morphological features. Avara sattva is constantly plagued by inferior emotions like grief, fear, greed, conceit and confusion. When confronted with fierce, ugly, disgusting narratives or flesh and blood, they are prone to become depressed, pale, unconscious or semiconscious, giddy, anxious and can even succumb to death in worst case scenarios. [Cha. Sa. Vimana Sthana 8/119].
Manovaha srotas associated with avara sattva bala is most likely to be vitiated by manas dosha leading to various psychiatric and psychosomatic disorders [Cha.Sa. Chikitsa Sthana 9/5]. It has been observed that avara sattva individuals are more likely to commit prajnaparadha (intellectual defects) [10] thereby voluntarily indulging in various etiological factors for respective psychological as well as somatic disorders. <br?>Thus, assessment of sattva bala can help rule out the predisposition towards manovaha srotodushti and subsequent development of symptoms of psychiatric ailments.

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:-