Manasa - Essay

MANA (MIND) – CONCEPT OF AYURVEDA
INTRODUCTION
The mind is the seat of consciousness, thought, volition, and feeling. Its role in
attention, concentration, intellect, memory or opinion derivation or the way of thinking or
feeling normalcy or insanity of a person in regard to mental faculties against objects are
well established in the good olden medical faculties such as Ayurveda. Thus, one’s
behaviour and mind is used to qualify a statement of healthy or illness. Comfort of mind
ultimately results in happiness and diseased state requires ones to go for console. The
sentient Atma and Manas with the non-sentient Indriya and Shareera becomes the
wholesome functional human.
a) Manas is component of Ayu:

zÉzÉÏUåÎlSìrÉ xÉiuÉÉiqÉÉ xÉÇrÉÉåaÉÉåkÉÉËU eÉÏÌuÉiÉqÉç |
cÉ.xÉÔ 1/42
b) Manas is a Dravya (substance)

i) ZÉÉÌSlrÉÉiqÉÉ qÉlÉ: MüÉsÉ: ÌSzÉ¶É SìurÉxÉÇaÉëWû: | cÉ.xÉÔ
8/13
ii) qÉlÉÉå qÉlÉÉåÅjÉÉåï oÉÑÎkSUÉiqÉÉ cÉåirÉÉkrÉÉiqÉ

SìurÉaÉÑhÉxÉÇaÉëWû:
zÉÑpÉÉzÉÑpÉmÉëuÉ×Ì¨ÉÌlÉuÉ×Ì¨ÉWåûiÉÑ¶É || cÉ.xÉÔ. 8/13
c) Manas is component of chaturvimshati Tatwa:

iÉ§É.......... EpÉrÉÉiqÉMüqÉç qÉlÉ: | xÉÑ.zÉÉ 1/6
d) Manas in vyadhi(disease).
i) urÉÉÍkÉ ÌuÉzÉåwÉåhÉ ASÏrÉiÉå AÍpÉlÉÏuÉåzÉrÉiÉå
mÉëiÉÏMüÉUÉrÉ qÉlÉÉåÅlÉåÌiÉ urÉÉÍkÉ: |
ii) iÉåwÉÉqÉÌmÉ qÉlÉÉåSÒ:ZÉeÉlÉYiuÉÉiÉç| zÉÑ.xÉÔ 1/2

(WûÉUhÉcÉlSì)
iii) ÌuÉMüÉUÉå oÉÑÎ®ÎlSìrÉ qÉlÉ: zÉUÏUÉhÉÉÇ

ÌuÉM×üÌiÉqÉlrÉkÉÉiÉ×Ç eÉlÉrÉÌiÉirÉkÉï: | A.WØû.ÌlÉ.
(AÂhÉS¨É)
Synonym’s of Manas:
Ayurvedic literature used different synonym’s for manas. They are as follows-
AÌiÉÎlSìrÉÇ mÉÑlÉqÉïlÉ: xÉiuÉ xÉÇ¥ÉMÇü, 'cÉåiÉ:' CirÉÉWÒûUåMåü |
cÉ.xÉÔ 8/4
1. Ateendriya.(cha.su.8)
2. Sati- (cha. Sha. 1)
3. Manas- that which thinks
4. Satva- that which existent
5. Chetas- that which is instrumental to special knowledge
6. Hrut- that which captures or grasps.
7. Atmana- always resides with atma.
Features of Manas:-
AcÉåiÉlÉÇ Ì¢ürÉÉuÉŠ qÉlÉ¶ÉåiÉÌrÉiÉÉ mÉU: |
cÉåiÉlÉÉuÉÉlÉç rÉiÉ¶ÉÉiqÉÉ iÉiÉ: MüiÉÉï ÌlÉÂcrÉiÉå |
AcÉåiÉlÉiuÉÉŠ qÉlÉ: Ì¢ürÉÉuÉSÌmÉ lÉÉåcrÉåiÉ|| cÉ.zÉÉ. 1/75.
Manas- Achetana, kriyasheela, karya.

Atma – Chetnawan, akriyasheela, karta.
 No knowledge is without Manas. Thus it is told that “sÉ¤ÉhÉqÉç qÉlÉxÉÉå

¥ÉÉlÉxuÉpÉÉuÉÉuÉÉåpÉÉuÉ LåuÉ cÉ -
xÉÌiÉ½ÉiqÉåÎlSìrÉÉjÉÉïlÉÉÇ xÉÍ³ÉMüwÉåïhÉ uÉiÉïiÉå” - cÉ.zÉÉ.
1/18.
 Manas is the component which brings out the recited publicized knowledge from
Buddhi. qÉlrÉiÉå oÉÑkrÉiÉåÅlÉålÉåÌiÉ qÉlÉ: |
Psyche- means mind + logos is study, the word psychology represents the study
of mind.
Psychology is the study of the human mind based on mental characteristics etc. of
a person or group where the mental aspects of an activity, situation, etc. are
considered. It has many branches of study such as the profession (e.g., clinical
psychology), scholarly discipline (academic psychology), and science (research
psychology) concerned with the behavior of humans and animals, and related
mental and physiological processes.
Manas sthana- Seat of Mind(Brain).

ÍzÉUxjÉÉsuÉÇiÉUaÉiÉqÉç xÉuÉåïÇÌSìrÉmÉUÇ qÉlÉ: - pÉåsÉ. Between
Shira (Head) and
Talu (Pallate) i.e. Mastishka (Brain in situ) referred as the seat of Manas by
Bhela.
Brain (Head) as seat is supported by –
1. It is a – Ashraya for the Indriya, manovaha Srotas, Pranavaha Srotas,
2. It is a – Marma
3. It is a seat for Pranavata (Cha.Chi.28, Su.Ni.1/13)
4. It is a seat for Tarpakakapha (A.San.20/4)
5. Its role is well established in Pakshaghata (Su.Ni.1/60-63)
6. Its role is well established in Madatyaya (Cha.Chi.23)
7. Its role is well established in Apatamntraka (Cha.Si.9/16-21)
8. Injury to Head cause – Moha, Chestanasha, Gadgada, Swarahani
(Cha.si.9/10)
9. Injury to Seemanta Sandhi causes – Unmada, Chittanasha, Bhaya,
Marana (Su.Sha.6/23)
UxÉuÉÉiÉÉÌSqÉÉaÉÉïhÉÉÇ xÉiuÉoÉÑÎ®ÇÌSìrÉÉiqÉÉlÉÉqÉç
mÉëkÉÉlÉxuÉÉæeÉxÉ¶ÉæuÉ WØûSrÉÇ xjÉÉlÉ EcrÉiÉå - cÉ.ÍcÉ. 24/35.
Hrudaya i.e. Heart (chest in situ) referred as the seat of Manas by Charaka.
Hrudaya is supported as seat of Manas by –
1. Chetana sthana as it is seat of Atma(Cha.Su.11/20)
2. Sarwa buddhi karana chitta sthana (Su.Sha.1/22)
3. Adhistana for Satwa, Raja and Tamas (Ahankara)
4. Satwa sthana
5. Mano sthana
6. Buddhi sthana
7. Indriya sthana
8. Ojo sthana (Para Ojas)
9. Rasa sthana
10. Vata sthana (Vyanavata) (A.San.Su. 20/4)
11. Pitta sthana (Sadhakapitta) (A.San.Su. 20/5)
12. Kapha sthana (Avalambakakapha) (A.San.Su. 20/6)
13. Pranayatana (Cha.Su.29/3)
14. Sira marma (Su.Sha.6/10)
15. Sadyah pranahara marma (Su.Sha.6/25)
16. Pranavaha sroto moola (Cha.Vi.5/24)
17. Manovaha dhamani sthana (Cha.Vi.9/4 Chakra)
Mano Guna- Qualities of Mind.

 AhÉÑiuÉqÉjÉcÉæMüiuÉÇ ²Éæ aÉÑhÉÉæ qÉlÉxÉ: xqÉ×iÉÉæ | cÉ.zÉÉ
1/19.
Anutwa (minuteness) and Ekatwa (unification) are the two qualities of the
Mind. The minuteness is identified by the many subject cognation from
different senses. Here the fact is Manas is so fast cognates with different
objects like “Stapatrasuchi” penetrates in many lotus leaves at once, but
practically at a microsecond to each one. This is because of the Vibhutwa,
Amurtatwa, Anutwa, Chalatwa, Chanchalatwa, Ekatwa qualities of Manas.
 Manas is Trigunatmakam, i.e. the Trigunas (Satwa, Rajas and Tamas)

rides on the Manas. Thus the Manas is three verities. At the disease
manifestation the Satwa (Kalyanamsha) doesn’t gives raise any disease.
Where in the Rajas (Roshamsha) and Tamas (Mohamsha) are potent
manifestations of the mental attitudes or disease. Charaka defines it as –
 Ì§ÉÌuÉkÉÇ ZÉsÉÑ xÉiuÉÇ- zÉÑkSÇ, UÉeÉxÉÇ, iÉÉqÉxÉÍqÉÌiÉ | iÉ§É
zÉÑkSqÉSÉåwÉqÉÉZrÉÉiÉÇ MüsrÉÉhÉÉÇzÉiuÉÉiÉç, UÉeÉxÉÇ
xÉSÉåwqÉÉZrÉÉiÉÇ UÉåwÉÉÇziuÉÉiÉç, iÉÉqÉxÉqÉÌmÉ
xÉSÉåwÉqÉÉZrÉÉiÉÇ qÉÉåWûÉÇzÉÉiuÉÉiÉç || cÉ.zÉÉ. 4/36.
 xÉiuÉÇ - zÉÑkSÇ, ASÉåwÉqÉÉZrÉÉiÉÇ MüsrÉÉhÉ AzÉÇiuÉÉiÉç

UeÉ - xÉSÉåwÉqÉÉZrÉÉiÉÇ UÉåwÉ AzÉÇiuÉÉiÉç,
iÉqÉ - xÉSÉåwÉqÉÉZrÉÉiÉÇ qÉÉåWûÉzÉÇiuÉÉiÉç |
 xÉiuÉ - ¥ÉÉlÉ
UeÉ - mÉëuÉ×Ì¨É
iÉqÉ - AmÉëuÉ×Ì¨É/ A¥ÉÉlÉ
 xÉiuÉ + UeÉ = ¥ÉÉlÉ mÉÔuÉïMü mÉëuÉ×Ì¨É

xÉiuÉ + iÉqÉ = ¥ÉÉlÉ mÉÔuÉïMü AmÉëuÉ×Ì¨É
UeÉ + iÉqÉ = A¥ÉÉlÉ mÉÔuÉïMü AmÉëuÉ×Ì¨É
Or A¥ÉÉlÉ mÉÔuÉïMü mÉëuÉ×Ì¨É
Triguna Purusha (Psycho-attitudes)

Sr.n Satwika Rajasika Tamsika
o
1. Brahma Asura Pashusatwa
2. Rushi Rakshasa Matsyasatwa
3. Indra Pischacha Vanaspatyasatwa
4. Varuna Sarpa -
5. Yama Pretasatwa -
6. Kubera Shakunasatwa -
7. Gandharva - -
Manas-shareera Ashrayaashrayee bhava.

zÉUÏUqÉÌmÉ xÉiuÉqÉlÉÑ ÌuÉkÉÏrÉiÉå xÉiuÉÇ cÉ zÉUÏUqÉç - cÉ.zÉÉ. 1/36. The
statement given by Charaka expresses the associations of the Shareera to
Satwa vice versa. It means that the Shareera Dosha Vata, Pitta and Kapha
mutual impacts over the manasika Dosha Rajas and Tamas. The health
definition includes the “mÉëxÉ³É qÉlÉ:”, and the disease with “qÉlÉÉåSÒZÉ:
eÉlÉMüiuÉÉiÉÇ”, and the management with “xÉiuÉuÉÉeÉrÉ ÍcÉÌMüixÉÉ”, by
controlling “EmÉkÉ”.
Manas Karma-Function of Mind

ÍcÉlirÉÇ ÌuÉcÉÉrÉïqÉÔ½Ç cÉ krÉårÉÇ xÉÇMüsmÉålÉ cÉ |
rÉÎiMüÎgcÉlqÉlÉxÉÉå ¥ÉårÉÇ iÉiÉç xÉuÉïÇ ½ÉjÉïxÉÇ¥ÉMüqÉç || cÉ.zÉÉ. 1/20.
rÉÎiMüÎlcÉiÉç - xÉÑZÉSÒZÉÉÌS, CÎlSìrÉ ÌlÉUmÉå¤É
ÍcÉlirÉ: - ÍcÉlirÉqÉç MüiÉïurÉiÉrÉÉ AMüiÉïurÉiÉrÉÉ uÉÉ rÉlqÉlÉxÉÉ ÍcÉlirÉiÉå |

cÉ¢ü.
ÌuÉcÉÉrÉï: - ÌuÉcÉÉrÉïqÉç EmÉmÉ¨jÉlÉÑmÉmÉÌ¨ÉprÉÉÇ rÉÌ²qÉëÑzrÉiÉå | cÉ
¢ü.
E½Ç: - E½Ç cÉ rÉiÉç xÉÇpÉÉuÉlÉrÉÉ F½iÉå LuÉqÉåiÉSè pÉÌuÉwrÉÌiÉ CÌiÉ | cÉ
¢ü.
krÉårÉ: - pÉÉuÉlÉÉ¥ÉÉlÉÌuÉwÉrÉqÉç | cÉ¢ü.
xÉÇMüsmÉ: - xÉÇMüsmrÉÇ aÉÑhÉuÉ¨ÉrÉÉ SÉåwÉuÉ¨ÉrÉÉ uÉÉ
AxÉÉkÉÉUhÉÌuÉwÉrÉqÉç | cÉ¢ü.
CÇÌSìrÉ AÍpÉaÉëWû - CÎlSìrÉÉhÉÉÇ AÍpÉaÉëWû; rÉkÉÉxuÉÇ ÌuÉwÉrÉåwÉÑ
mÉëåUhÉÇ iÉjÉÉ AxrÉqÉlÉxÉ: ÌlÉaÉëWû: AÌWûiÉÉiÉç ÌlÉrÉqÉlÉqÉç |
qÉlÉÉåÌlÉaÉëWû - LåuÉ AlrÉiÉç rÉÎiMüÎlcÉiÉç qÉlÉxÉÉå ¥ÉårÉÇ

qÉlÉxÉÉaÉëÉ½Ç xÉZÉSÒ:ZÉåŠÉ²åwÉÉÌSMÇü iÉiÉç xÉuÉï AjÉï xÉÇ¥ÉMüqÉç |
The other subjects of Manas are – Sukha, Duhkha, Icha, Dwesha, Arishadwarga,
Chittabhumuka etc.
Manasika roga:
 There is a specified placement of Manasa Roga in Ayurveda. Charaka
contributed two chapters in Nidana as Unmada (Psychotic disorders) and
Apasmara (Psycho-Somatic disorders) apart from Mano Prakruti vikruti
(Psychotic personalities).
 Manas and mano hetu are told either for Smanyaja or Nanatmaja vikara.
 Charaka at Janapadodhwamsaneeya chapter states that the disease
development initiated with mano-vikara and manasa roga . Charaka stated as-
pÉëzrÉÌiÉ iÉÑ M×üiÉrÉÑaÉå MåüwÉÉÇÍcÉirÉÉSÉlÉÉiÉç
xÉÉÇmÉÍ³ÉMüÉlÉÉÇ xÉ¨uÉÉlÉÉÇ xÉUÏUaÉÉæUuÉqÉÉÍxÉiÉç ,
zÉUÏUaÉÉæUuÉÉcNíûqÉ, ´ÉqÉÉSÉsÉxrÉqÉç, AÉsÉxrÉÉiÉç xÉÇcÉrÉ:,
xÉÇcÉrÉÉiÉç mÉËUaÉëWû, mÉËUaÉëWûÉssÉÉåpÉ: mÉëÉSÒUÉxÉÏiÉç
M×üiÉå: | cÉ.ÌuÉ. 3/24.
 Shareerika (somatic) and Manasika (psychotic) Dosha Vyadhi interrelationship
is well established as Kama, Shoka and Bhaya aggravates Vata and Kroodha
and Shoka to Pitta. Achintana and Harsha cause Kapha vitiation.
 Rajoguna makes Vata to aggravate and Tamo guna to Kapha.
 Even though the manasika Vyadhi are of mano Dosha janya, Shodhana
 Chikitsa is based on shareerika Dosha management(yuktivyapashraya chikitsa)
only.
 While the ‘Shamana chikitsa’ is based on ‘Satvavajaya chikitsa’ and
‘yuktivyapashraya chikitsa’
 Satvavajaya chikitsa consist of chintya, vicharya, uhya, dheyey, sankalp,
manonigraha, and indriyabhigraha.
 Yuktivyapashraya chikitsa consist of Shodhana, shaman, ahar and vihar vichar.

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MANA (MIND) – CONCEPT OF AYURVEDA

a) Manas is component of Ayu:

b) Manas is a Dravya (substance)

ii) qÉlÉÉå qÉlÉÉåÅjÉÉåï oÉÑÎkSUÉiqÉÉ cÉåirÉÉkrÉÉiqÉ

c) Manas is component of chaturvimshati Tatwa:

ii) iÉåwÉÉqÉÌmÉ qÉlÉÉåSÒ:ZÉeÉlÉYiuÉÉiÉç| zÉÑ.xÉÔ 1/2

iii) ÌuÉMüÉUÉå oÉÑÎ®ÎlSìrÉ qÉlÉ: zÉUÏUÉhÉÉÇ

Manas- Achetana, kriyasheela, karya.

 No knowledge is without Manas. Thus it is told that “sÉ¤ÉhÉqÉç qÉlÉxÉÉå

Manas sthana- Seat of Mind(Brain).

Mano Guna- Qualities of Mind.

 Manas is Trigunatmakam, i.e. the Trigunas (Satwa, Rajas and Tamas)

 xÉiuÉÇ - zÉÑkSÇ, ASÉåwÉqÉÉZrÉÉiÉÇ MüsrÉÉhÉ AzÉÇiuÉÉiÉç

 xÉiuÉ + UeÉ = ¥ÉÉlÉ mÉÔuÉïMü mÉëuÉ×Ì¨É

Triguna Purusha (Psycho-attitudes)

Manas-shareera Ashrayaashrayee bhava.

Manas Karma-Function of Mind

rÉÎiMüÎlcÉiÉç - xÉÑZÉSÒZÉÉÌS, CÎlSìrÉ ÌlÉUmÉå¤É

ÍcÉlirÉ: - ÍcÉlirÉqÉç MüiÉïurÉiÉrÉÉ AMüiÉïurÉiÉrÉÉ uÉÉ rÉlqÉlÉxÉÉ ÍcÉlirÉiÉå |

qÉlÉÉåÌlÉaÉëWû - LåuÉ AlrÉiÉç rÉÎiMüÎlcÉiÉç qÉlÉxÉÉå ¥ÉårÉÇ

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