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==Importance of mental tranquility in the preservation of health:==
==Importance of mental tranquility in the preservation of health:==
<div style="text-align:justify;">
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.
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.
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. This article describes the concept of mind in [[Ayurveda]] and its role in healthcare.
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. This article describes the concept of mind in [[Ayurveda]] and its role in healthcare.
</div>
==Etymology and definition:==
==Etymology and definition:==
<div style="text-align:justify;">
The word ‘manas’ is derived from the Sanskrit root ‘mana’, meaning to know or understand. (‘Jnane Bodhane va’). 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. These two words indicate mana functions and their role in daily living to maintain equilibrium in cognitive faculties.
The word ‘manas’ is derived from the Sanskrit root ‘mana’, meaning to know or understand. (‘Jnane Bodhane va’). 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. These two words indicate mana functions and their role in daily living to maintain equilibrium in cognitive faculties.
</div>
==Synonyms:==
==Synonyms:==
<div style="text-align:justify;">
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.
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.
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.
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.
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]
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]
</div>
==Nature:==
==Nature:==
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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]
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]
</div>
==Nourishment and development of mind:==
==Nourishment and development of mind:==
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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.
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.
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.
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.
</div>
==Test for existence of mind:==
==Test for existence of mind:==
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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.
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:==
==Location:==
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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.
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.
</div>
===Manovaha srotas (channels of transportation and transformation of mental factors)===
===Manovaha srotas (channels of transportation and transformation of mental factors)===
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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]
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]
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]].
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:==
==Attributes of mind:==
<div style="text-align:justify;">
The mana is subtle (anu) and unitary (eka). [ Cha.Sa.[[Sharira Sthana]] 1/19]
The mana is subtle (anu) and unitary (eka). [ Cha.Sa.[[Sharira Sthana]] 1/19]
The other attribute of mana is its fickleness (chanchalatva). Fickle mindedness is one of the significant obstacles in concentration and meditation.
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:==
==Factors related to mind:==
<div style="text-align:justify;">
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.
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.
They are-devotion (bhakti), character (sheela), purity (shaucha), hatred (dvesha), memory (smriti), attachment (moha), sacrifice (tyaga), jealousy (matsarya), valor (shaurya), fear (bhaya), anger (krodha), drowsiness (tandra), enthusiasm (utsaha), sharpness (taikshnya), softness (mardava), seriousness (gambhirya), and unsteadiness (anavasthitatva).
They are-devotion (bhakti), character (sheela), purity (shaucha), hatred (dvesha), memory (smriti), attachment (moha), sacrifice (tyaga), jealousy (matsarya), valor (shaurya), fear (bhaya), anger (krodha), drowsiness (tandra), enthusiasm (utsaha), sharpness (taikshnya), softness (mardava), seriousness (gambhirya), and unsteadiness (anavasthitatva).
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]
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]
</div>
==Functions (karma):==
==Functions (karma):==
<div style="text-align:justify;">
In addition to the vital role in knowledge and understanding, the mind performs the following four functions. [Cha.Sa.[[Sharira Sthana]]1/21 ]
In addition to the vital role in knowledge and understanding, the mind performs the following four functions. [Cha.Sa.[[Sharira Sthana]]1/21 ]
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]
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]
</div>
==Qualities (guna) and impurities (dosha) of mind:==
==Qualities (guna) and impurities (dosha) of mind:==
<div style="text-align:justify;">
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]
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]
|Tamas ||Id||Unconscious
|Tamas ||Id||Unconscious
|}
|}
</div>
==Categories of mental strengths:==
==Categories of mental strengths:==
<div style="text-align:justify;">
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]
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]
</div>
===I. Characteristics of persons with superior mental strength or healthy state of mind:===
===I. Characteristics of persons with superior mental strength or healthy state of mind:===
<div style="text-align:justify;">
Individuals having superior mental strength have the excellence of psyche or pure quality (sattva sara).
Individuals having superior mental strength have the excellence of psyche or pure quality (sattva sara).
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.
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.
</div>
===II. Mediocre mental strength:===
===II. Mediocre mental strength:===
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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.
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:===
===III. Weak mental strength:===
<div style="text-align:justify;">
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]
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]
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.
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.
</div>
==Inter-dependence of body and mind:==
==Inter-dependence of body and mind:==
<div style="text-align:justify;">
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.
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.
||[[Kapha]] ||Tarpaka ||Nourishment||Steadiness or stability (sthairya), Knowledge (Jnana),Forgiveness (kshama), Self -control (dhriti), Satisfaction and content or lack of greed (alaulya)||Idleness (alasya), Heaviness (gaurava), Ignorance or ack of knowledge (ajnana), Hypersomnolence (atinidra), drowsiness or stupor (tantra)
||[[Kapha]] ||Tarpaka ||Nourishment||Steadiness or stability (sthairya), Knowledge (Jnana),Forgiveness (kshama), Self -control (dhriti), Satisfaction and content or lack of greed (alaulya)||Idleness (alasya), Heaviness (gaurava), Ignorance or ack of knowledge (ajnana), Hypersomnolence (atinidra), drowsiness or stupor (tantra)
|}
|}
</div>
==Psychological urges (manasika vega):==
==Psychological urges (manasika vega):==
<div style="text-align:justify;">
An intelligent person should control following psychological urges for preserving mental health.
An intelligent person should control following psychological urges for preserving mental health.
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.
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.
</div>
==Psycho-somatic and psychiatric disorders:==
==Psycho-somatic and psychiatric disorders:==
<div style="text-align:justify;">
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]
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]
15. Jealousy (matsarya)
15. Jealousy (matsarya)
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===Cause:===
===Cause:===
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All the above psychiatric disorders are caused due to various types of desires (iccha) and hatred (dvesha).
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]
[[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]
</div>
===Dosha specific mental disorders:===
===Dosha specific mental disorders:===
<div style="text-align:justify;">
Total 140 types of disorders due to the involvement of single dosha (nanatmaja vikara) are described. [Cha. Sa. [[Sutra Sthana]]20]
Total 140 types of disorders due to the involvement of single dosha (nanatmaja vikara) are described. [Cha. Sa. [[Sutra Sthana]]20]
10. Jwara (fever) [ Cha.Sa. [[Nidana Sthana]] 1/35]
10. Jwara (fever) [ Cha.Sa. [[Nidana Sthana]] 1/35]
</div>
===Diagnosis:===
===Diagnosis:===
<div style="text-align:justify;">
Mental disorders can be diagnosed with the help of examinations as given below.
Mental disorders can be diagnosed with the help of examinations as given below.
*Biological & psychological investigations
*Biological & psychological investigations
</div>
====The psychiatric interview====
====The psychiatric interview====
<div style="text-align:justify;">
It differs from a medical interview by many aspects such as:
It differs from a medical interview by many aspects such as:
*More important to elicit information regarding stressors.
*More important to elicit information regarding stressors.
</div>
====Mental status examination:====
====Mental status examination:====
<div style="text-align:justify;">
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.
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.
'''8. Judgement'''
'''8. Judgement'''
</div>
===Inference of mental status (Manasa bhava pariksha):===
===Inference of mental status (Manasa bhava pariksha):===
<div style="text-align:justify;">
The mental status can be examined and inferred by an assessment of mental factors. [Cha. sa. [[Vimana Sthana]] 4/8].
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.
The 22 mental factors are divided into two groups like positive & negative emotions.
7) Assessment of impact by outcome after doing activity (upadhi – anubandhanena)
7) Assessment of impact by outcome after doing activity (upadhi – anubandhanena)
</div>
===Diagnosis of perverted mental state:===
===Diagnosis of perverted mental state:===
<div style="text-align:justify;">
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:
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:
{|class ="wikitable"
{|class ="wikitable"
|8)|| Aachara vibhrama(perversion of behavior)|| Behavior, Mood|| Dementia, Personality Disorder, Mania
|8)|| Aachara vibhrama(perversion of behavior)|| Behavior, Mood|| Dementia, Personality Disorder, Mania
|}
|}
</div>
===Psychological investigations===
===Psychological investigations===
<div style="text-align:justify;">
'''1) Objective tests'''
'''1) Objective tests'''
*SCAN (Schedules for Clinical Assessment in Neuro-Psychiatry)
*SCAN (Schedules for Clinical Assessment in Neuro-Psychiatry)
</div>
==General categories of psychiatric illness:==
==General categories of psychiatric illness:==
<div style="text-align:justify;">
The psychiatric illness is broadly categorized into
The psychiatric illness is broadly categorized into
* Others
* Others
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==Management of preserving and protecting mental health:==
==Management of preserving and protecting mental health:==
<div style="text-align:justify;">
This depends upon two things:
This depends upon two things:
These are various measures for controlling and regulating mental mechanisms.
These are various measures for controlling and regulating mental mechanisms.
</div>
==Three types of treatments:==
==Three types of treatments:==
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In a broad-based classification of Ayurvedic treatments, three crucial types of therapies are followed:
In a broad-based classification of Ayurvedic treatments, three crucial types of therapies are followed:
</div>
===I. Daivavyapashraya (spiritual therapy):===
===I. Daivavyapashraya (spiritual therapy):===
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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.
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.
</div>
===II. Yuktivyapashraya (rational therapy):===
===II. Yuktivyapashraya (rational therapy):===
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It includes the rationale of medicines, therapies, and diet protocols.
It includes the rationale of medicines, therapies, and diet protocols.
</div>
===III. Sattvavajaya therapy:===
===III. Sattvavajaya therapy:===
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It includes therapies to controlling the mind from harmful objects. [Cha.Sa.[[Sutra Sthana]] 11/54]
It includes therapies to controlling the mind from harmful objects. [Cha.Sa.[[Sutra Sthana]] 11/54]
Following measures are followed to prevent diseases and promote mental health. These can be broadly categorized as materialistic (dravyabhuta) and immaterialistic (adravyabhuta) treatment measures.
Following measures are followed to prevent diseases and promote mental health. These can be broadly categorized as materialistic (dravyabhuta) and immaterialistic (adravyabhuta) treatment measures.
</div>
===I. Materialistic measures (dravyabhuta chikitsa)===
===I. Materialistic measures (dravyabhuta chikitsa)===
====1. Proper nutrition for growth and development of mind:====
====1. Proper nutrition for growth and development of mind:====
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Besides providing nutrition to body, diet has a great impact on mind as well. Many recently published research indicate effect of diet on mental health. Most of the research focus upon the antioxidants, nutraceuticals and their effect on functions of brain. Though, this is important at physical plane, nourishment of soul and mind are equally important with body. The effect of diet in nourishing five sheaths/coverings of body is observed in yogic texts. Any food first nourishes the sheath of nutrition, material, physical covering (annamaya kosha). Then it nourishes the sheath of life and energy covering (pranamaya kosha). After that, sheath or covering of mind (manomaya kosha), intellect (vijnanamaya kosha) and bliss (anandamaya kosha) are nourished in sequence resulting in blissful state of atman i.e. spiritual self. A subtler part of food is nourishing subtlest part of mind. Thereafter from that part, thoughts and emotions are evoked at a superficial level presenting behavior of that person. The purest (prasad) part of food nurtures soul finally. If this does not happen, it leads to psychiatric illness.
Besides providing nutrition to body, diet has a great impact on mind as well. Many recently published research indicate effect of diet on mental health. Most of the research focus upon the antioxidants, nutraceuticals and their effect on functions of brain. Though, this is important at physical plane, nourishment of soul and mind are equally important with body. The effect of diet in nourishing five sheaths/coverings of body is observed in yogic texts. Any food first nourishes the sheath of nutrition, material, physical covering (annamaya kosha). Then it nourishes the sheath of life and energy covering (pranamaya kosha). After that, sheath or covering of mind (manomaya kosha), intellect (vijnanamaya kosha) and bliss (anandamaya kosha) are nourished in sequence resulting in blissful state of atman i.e. spiritual self. A subtler part of food is nourishing subtlest part of mind. Thereafter from that part, thoughts and emotions are evoked at a superficial level presenting behavior of that person. The purest (prasad) part of food nurtures soul finally. If this does not happen, it leads to psychiatric illness.
Incompatible, unhygienic food, impure, unclean, deformed, contaminated, intoxicated food leads to various psychotic and seizure disorders. [Cha. Sa.[[Chikitsa Sthana]] 9/4, 10/4]
Incompatible, unhygienic food, impure, unclean, deformed, contaminated, intoxicated food leads to various psychotic and seizure disorders. [Cha. Sa.[[Chikitsa Sthana]] 9/4, 10/4]
</div>
====2. Rasayana [rejuvenation medicines]:====
====2. Rasayana [rejuvenation medicines]:====
<div style="text-align:justify;">
A group of herbs that promote intellectual functions and memory (medhya rasayana) is used for improving mental health. Juice of Guduchi (Tinospora cordifolia), Powder of yashtimadhu (Glycerrhiza glabra) with milk, paste of shankhapushpi (Convolvulus pluricaulis) and mandukaparni (Centella asiatica) promote intelligence and memory. [Cha.Sa.[[Chikitsa Sthana]] 1/3/30-31]
A group of herbs that promote intellectual functions and memory (medhya rasayana) is used for improving mental health. Juice of Guduchi (Tinospora cordifolia), Powder of yashtimadhu (Glycerrhiza glabra) with milk, paste of shankhapushpi (Convolvulus pluricaulis) and mandukaparni (Centella asiatica) promote intelligence and memory. [Cha.Sa.[[Chikitsa Sthana]] 1/3/30-31]
Sattvavajaya therapy and powder of Pippalimula with jaggery are observed effective in patients of insomnia. Sattvavajaya therapy was found more effective in reducing mental symptoms like tension (chinta), fear (bhaya) and anger (krodha).
Sattvavajaya therapy and powder of Pippalimula with jaggery are observed effective in patients of insomnia. Sattvavajaya therapy was found more effective in reducing mental symptoms like tension (chinta), fear (bhaya) and anger (krodha).
</div>
====3. Panchakarma (purification therapies):====
====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]
<div style="text-align:justify;">
====4. Therapeutic massage (abhyanga):====
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]
</div>
====4. Therapeutic massage (abhyanga):====
<div style="text-align:justify;">
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.
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.
</div>
====5. Oil dripping method (shirodhara):====
====5. Oil dripping method (shirodhara):====
<div style="text-align:justify;">
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. 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.
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. 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.
Thus, Herbs and therapies having rejuvenation properties can be utilized for promotion, preservation and restoration of positive mental health.
Thus, Herbs and therapies having rejuvenation properties can be utilized for promotion, preservation and restoration of positive mental health.
</div>
===II. Im-materialistic measures (adravyabhuta chikitsa)===
===II. Im-materialistic measures (adravyabhuta chikitsa)===
<div style="text-align:justify;">
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:
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:
*He keeps company of elders, positivist, self-restrained and devoted to holy books. [Cha. Sa. [[Chikitsa Sthana]] 1/4/30-35]
*He keeps company of elders, positivist, self-restrained and devoted to holy books. [Cha. Sa. [[Chikitsa Sthana]] 1/4/30-35]
</div>
==Theses works:==
==Theses works:==
<div style="text-align:justify;">
'''Theses on concept of mind:'''
'''Theses on concept of mind:'''
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.
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.
</div>
==Further reading:==
==Further reading:==
<div style="text-align:justify;">
*Thakar V.J., Jyoti pracheta, Mana ane Manas roga, Vishvabharati Prakashana,Nagpur,India.
*Thakar V.J., Jyoti pracheta, Mana ane Manas roga, Vishvabharati Prakashana,Nagpur,India.
*Abhinav Manas Roga Vijnana by Dr. Rajendra Prakash Bhatnagar published by Soorya prakash Sansthan, Udaipur (Rajasthan)
*Abhinav Manas Roga Vijnana by Dr. Rajendra Prakash Bhatnagar published by Soorya prakash Sansthan, Udaipur (Rajasthan)
</div>
==References==
==References==