Changes

<p style="text-align:justify;">'''d. Anumana pariksha (knowledge by inference)''' to determine normalcy of faculties of manas (mind) [Cha.Sa. Vimana Sthana 4/8] Since manas is atindriya ( supersence or imperceivable by ordinary senses), so are it’s faculties which can serve as potential markers for assessment of its functions. [10] The proper functioning of manas itself is inferred by altered or inappropriate mental perceptions even in presence of appropriately functioning indriya (senses) and their respective sense objects whereas the mental faculties can be inferred as follows:-</p>

<p style="text-align:justify;">'''d. Anumana pariksha (knowledge by inference)''' to determine normalcy of faculties of manas (mind) [Cha.Sa. Vimana Sthana 4/8] Since manas is atindriya ( supersence or imperceivable by ordinary senses), so are it’s faculties which can serve as potential markers for assessment of its functions. [10] The proper functioning of manas itself is inferred by altered or inappropriate mental perceptions even in presence of appropriately functioning indriya (senses) and their respective sense objects whereas the mental faculties can be inferred as follows:-</p>

 

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<p style="text-align:justify;">This inferential knowledge can help an individual become self-aware of his own psyche (sattva). A self-aware individual has an upper hand at avoiding mental illness because these often go unnoticed until they develop some organic manifestations.

<br/>Thus, by means of above discussed assessment methodologies, a physician can assess the degree of derangement in mental faculties and hence the manovaha srotas, irrespective of development of specific signs and symptoms of any psychiatric disorder (vyadhi lakshana).</p>

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This inferential knowledge can help an individual become self-aware of his own psyche (sattva). A self-aware individual has an upper hand at avoiding mental illness because these often go unnoticed until they develop some organic manifestations.

<br />Thus, by means of above discussed assessment methodologies, a physician can assess the degree of derangement in mental faculties and hence the manovaha srotas, irrespective of development of specific signs and symptoms of any psychiatric disorder (vyadhi lakshana).

==Treatment Guidelines==

==Treatment Guidelines==

<p style="text-align:justify;">Manovaha srotas disorders follow the line of treatment same as described for disorders of manas (mind). Following are therapeutic and preventive practices beneficial for both vitiated manovaha srotas (channels of psyche) and manas obscured by rajas - tamas dosha.</p>

<p style="text-align:justify;">Manovaha srotas disorders follow the line of treatment same as described for disorders of manas (mind). Following are therapeutic and preventive practices beneficial for both vitiated manovaha srotas (channels of psyche) and manas obscured by rajas - tamas dosha.</p>

'''*'''Manas dosha can be alleviated through a comprehensive five-fold psychotherapeutic regimen - jnana (spiritual knowledge or self-awareness), vijnana (scriptural or scientific knowledge),  dhairya (mental fortitude), smriti (recollection of past successes to regain faith in own abilities) and samadhi (spiritual healing practices to focus mind inwards away from negative external stimuli). [Cha.Sa. Sutra Sthana 1/58]

Manas dosha can be alleviated through a comprehensive five-fold psychotherapeutic regimen - jnana (spiritual knowledge or self-awareness), vijnana (scriptural or scientific knowledge),  dhairya (mental fortitude), smriti (recollection of past successes to regain faith in own abilities) and samadhi (spiritual healing practices to focus mind inwards away from negative external stimuli). [Cha.Sa. Sutra Sthana 1/58]

Restoration of dhi (intellect), dhairya (mental fortitude) and atmadi vijnana (knowledge of self-consciousness) has therapeutic effect in alleviating disorders of manovaha srotas obstructed by manas dosha.

Restoration of dhi (intellect), dhairya (mental fortitude) and atmadi vijnana (knowledge of self-consciousness) has therapeutic effect in alleviating disorders of manovaha srotas obstructed by manas dosha.

'''*Sattvavajaya chikitsa (treatment to regulate mind)'''

'''*Sattvavajaya chikitsa (treatment to regulate mind)'''

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

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

'''*Ashtanga yoga (eight steps of yoga)'''

'''*Ashtanga yoga (eight steps of yoga)'''

<p style="text-align:justify;">Ashtanga yoga can be considered as  one of the dimensions of satvavajaya chikitsa. It integrates eight steps of yoga to tame mind from traversing paths in life which are spiritually and mentally harmful for that individual. Of the eight steps, first four viz. yama (principles for moral code), niyama (observances for personal discipline), asana (yogic postures) and pranayama (regulating breath) are termed as bahiranga yoga (external path). These practices gradually alleviate aggravated manas dosha, making the mind less reactive towards external stimuli. The last three limbs viz. dharana (concentration), dhyana (meditation) and samadhi (enlightenment or complete realisation) are termed as antaranga yoga (internal paths). These practices transform the mind, eliminating the fluctuations of mind, thereby strengthening positive habits and outlook on life as well as inner self. Ashtanga yoga maintains a harmonious balance between inner environment (mind and spirit) and external environment (objects of sensory perception). Mind thus gets liberated from worldly pursuits and all psychological sufferings in a stepwise manner.</p>

<p style="text-align:justify;">Ashtanga yoga can be considered as  one of the dimensions of satvavajaya chikitsa. It integrates eight steps of yoga to tame mind from traversing paths in life which are spiritually and mentally harmful for that individual. Of the eight steps, first four viz. yama (principles for moral code), niyama (observances for personal discipline), asana (yogic postures) and pranayama (regulating breath) are termed as bahiranga yoga (external path). These practices gradually alleviate aggravated manas dosha, making the mind less reactive towards external stimuli. The last three limbs viz. dharana (concentration), dhyana (meditation) and samadhi (enlightenment or complete realisation) are termed as antaranga yoga (internal paths). These practices transform the mind, eliminating the fluctuations of mind, thereby strengthening positive habits and outlook on life as well as inner self. Ashtanga yoga maintains a harmonious balance between inner environment (mind and spirit) and external environment (objects of sensory perception). Mind thus gets liberated from worldly pursuits and all psychological sufferings in a stepwise manner.</p>