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Manovijnana (Samskrit: मनोविज्ञानम्) pertains to the science of the mind or of mental states and processes, and of human and animal behaviour. Broadly these aspects are studied in the modern branch of Psychology and Psychiatry. Understanding the [[Manas (मनः)|manas]] or mind, thought, actions of the sense organs and consciousness have remained as elusive subjects and beyond the reach of common understanding. Understanding the various mental processes and managing mental health has remained a major challenge to modern scientists to this day. It is time to reflect on the various siddhantas and methods used by ancient seers who made unfathomable advancements in the study of consciousness and mental processes.  

Manovijnana (Samskrit: मनोविज्ञानम्) pertains to the science of the mind or of mental states and processes, and of human and animal behaviour. Broadly these aspects are studied in the modern branch of Psychology and Psychiatry. Understanding the [[Manas (मनः)|manas]] or mind, thought, actions of the sense organs and consciousness have remained as elusive subjects and beyond the reach of common understanding. Understanding the various mental processes and managing mental health has remained a major challenge to modern scientists and doctors till this day. It is time to reflect on the various siddhantas and methods used by ancient seers who made unfathomable advancements in the study of consciousness and mental processes.  

The source of man's insights are twofold - exploring the wonders of the world outward and the states of the mind inward. In the Vedas, the boundless diversity of nature engages attention. In the Upanishads we return inwards to explore the depths of inner world. The interest of the seers has always been in understanding and in controlling the mental processes encountered in the inward journey. The Bharatiya way of philosophic analysis started with the reflection on the inner Self of man with the ultimate goal, of all mental training, being the attainment of [[Moksha (मोक्षः)|Moksha]]. We find that the psychological and physiological disciplines developed in the [[Upanishads (उपनिषदः)|Upanishads]], the [[Yoga Darshana (योगदर्शनम्)|Yoga]] sutras, the Bhagavad Gita, and in the schools of Buddhism and Jainism. Practicing scholars were astonished alike at the psychosomatic views held by the great medical authorities of India, namely, Charaka and Sushruta. It has been one of the wonders in intellectual history that though there was no independent branch of study like Psychology in ancient India, the ancient thinkers had independently developed highly systematic views regarding mind and its operations, particularly with reference to mental health and well-being.<ref name=":0">Prof. B. Kuppuswamy (1993) ''Source book of Ancient Indian Psychology.'' New Delhi: Konark Publishers Pvt Ltd. </ref>

The source of man's insights are twofold - exploring the wonders of the world outward and the states of the mind inward. In the Vedas, the boundless diversity of nature engages attention. In the Upanishads we return inwards to explore the depths of inner world. The interest of the seers has always been in understanding and in controlling the mental processes encountered in the inward journey. The Bharatiya way of philosophic analysis started with the reflection on the inner Self of man with the ultimate goal, of all mental training, being the attainment of [[Moksha (मोक्षः)|Moksha]]. We find that the psychological and physiological disciplines developed in the [[Upanishads (उपनिषदः)|Upanishads]], the [[Yoga Darshana (योगदर्शनम्)|Yoga]] sutras, the Bhagavad Gita, and in the schools of Buddhism and Jainism. Practicing scholars were astonished alike at the psychosomatic views held by the great medical authorities of India, namely, Charaka and Sushruta. It has been one of the wonders in intellectual history that though there was no independent branch of study like Psychology in ancient India, the ancient thinkers had independently developed highly systematic views regarding mind and its operations, particularly with reference to mental health and well-being.<ref name=":0">Prof. B. Kuppuswamy (1993) ''Source book of Ancient Indian Psychology.'' New Delhi: Konark Publishers Pvt Ltd. </ref>

# The Gayatri Mantra in [[Rigveda (ऋग्वेदः)|Rigveda]] and [[Yajurveda (यजुर्वेदः)|Yajurveda]]

# The Gayatri Mantra in [[Rigveda (ऋग्वेदः)|Rigveda]] and [[Yajurveda (यजुर्वेदः)|Yajurveda]]

# Shiva sankalpa sukta in Yajurveda

# Shiva sankalpa mantras in Yajurveda

# Understanding the power of the Self in Kena Upanishad

# Understanding the power of the Self in Kena Upanishad

# The four states of Consciousness in Mandukya Upanishad

# The four states of Consciousness in Mandukya Upanishad

== Manas in Sanatana Dharma ==

== Manas in Sanatana Dharma ==

Firstly, the term "mind" is not a suitable translation for "[[Manas (मनः)|manas]]" as is the case with many other concepts expressed in [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. The term 'mind' is limited to cognition, whereas 'manas' captures cognition, emotion, and behaviour. However, in this article, manas is loosely translated as mind. Mind has been conceived to be the functional element of the [[Atman (आत्मन्)|Atman]] (Soul or Self) in the Vedas.<ref name=":6">Bhawuk, Dharm P.S. ''Spirituality and Indian Psychology, Lessons from the Bhagavad-Gita.'' Springer Publications. </ref>

Firstly, the term "mind" is not a suitable translation for "[[Manas (मनः)|manas]]" as is the case with many other concepts expressed in [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. The term 'mind' is limited to cognition, whereas 'manas' captures cognition, emotion, and behaviour. However, in this article, manas is loosely translated as mind. Mind has been conceived to be the functional element of the [[Atman (आत्मन्)|Atman]] (Soul or Self) in the Vedas.<ref name=":6">Bhawuk, Dharm P.S. ''Spirituality and Indian Psychology, Lessons from the Bhagavad-Gita.'' Springer Publications. </ref>  

In the Vedas, the Rigveda and Yajurveda, prayers or stutis light up the inner world of a person with noble thoughts. It has been mentioned that thoughts determine facial appearance, and influence the expression; thoughts can be purified through mantras. Such purified thoughts influence the natural instincts, thus preventing mental imbalance and pain.<ref name=":4">Gautam, Shiv (1999) ''Mental health in ancient India and its relevance to modern psychiatry.'' Indian Journal of Psychiatry 41, 1, 5--18</ref> It should be noted that while thoughts are reflected on the organs of the body, Manas itself has no specific organ located in the body, but consists only in its functions.<ref name=":2" />

In the Vedas, the Rigveda and Yajurveda, prayers or stutis light up the inner world of a person with noble thoughts. It has been mentioned that thoughts determine facial appearance, and influence the expression; thoughts can be purified through mantras. Such purified thoughts influence the natural instincts, thus preventing mental imbalance and pain.<ref name=":4">Gautam, Shiv (1999) ''Mental health in ancient India and its relevance to modern psychiatry.'' Indian Journal of Psychiatry 41, 1, 5--18</ref> It should be noted that while thoughts are reflected on the organs of the body, Manas itself has no specific organ located in the body, but consists only in its functions.<ref name=":2" />

That the personality traits in a human being are influenced by the '''[[Trigunas (त्रिगुणाः)|Trigunas]]''' the [[Sattva (सत्त्वम्)|Sattva]], [[Rajas (रजः)|Rajas]] and [[Tamas (तमः)|Tamo]] gunas has been described in the Rigveda.<ref name=":4" /> Psychopathology was understood by these trigunas in Ayurveda system of medicine.  

That the personality traits in a human being are influenced by the '''[[Trigunas (त्रिगुणाः)|Trigunas]]''' the [[Sattva (सत्त्वम्)|Sattva]], [[Rajas (रजः)|Rajas]] and [[Tamas (तमः)|Tamo]] gunas has been described in the Rigveda.<ref name=":4" /> Psychopathology was understood by these trigunas in Ayurveda system of medicine.  

The famous Gayatri Mantra in the Rigveda (3.62.10) which is also present in the Yajurveda, is the essence of the Vedas. The prayer is rendered as follows:<ref name=":1" /><blockquote>''"We meditate upon that adorable efflungence of the resplendent vivifier, Savitr (Sun); May he stimulate our intellects"''</blockquote>In this mantra, mans asks, not for happiness or riches, but for a keen intellect and '''for enlightenment'''. It embodies in the form of a prayer, the highest aspiration of a man to come into contact with the universal consciousness.

The famous Gayatri Mantra in the Rigveda (3.62.10) which is also present in the Yajurveda, is the essence of the Vedas. The prayer is rendered as follows:<ref name=":1" /><blockquote>''"We meditate upon that adorable efflungence of the resplendent vivifier, Savitr (Sun); May he stimulate our intellects"''</blockquote>In this mantra, mans asks, not for happiness or riches, but for a keen intellect and '''for enlightenment'''. It embodies in the form of a prayer, the highest aspiration of a man to come into contact with the universal consciousness.  

Another case of the famous allegory of two birds indicates the recognition of '''two aspects of personality''', one the bodily aspect eager to satisfy materialistic needs or bhoganubhava, while the other is the enlightened aspect of human personality, who as a passive spectator is unaffected by the worldly experience. <blockquote>द्वा सु॑प॒र्णा स॒युजा॒ सखा॑या समा॒नं वृ॒क्षं परि॑ षस्वजाते । तयो॑र॒न्यः पिप्प॑लं स्वा॒द्वत्त्यन॑श्नन्न॒न्यो अ॒भि चा॑कशीति ॥२०॥ (Rig. Veda. 1.164.20)</blockquote>According to Sayanacharya, the two birds refer to the individual Self and the Supreme Being dwelling in one body.  

Another case of the famous allegory of two birds indicates the recognition of '''two aspects of personality''', one the bodily aspect eager to satisfy materialistic needs or bhoganubhava, while the other is the enlightened aspect of human personality, who as a passive spectator is unaffected by the worldly experience. <blockquote>द्वा सु॑प॒र्णा स॒युजा॒ सखा॑या समा॒नं वृ॒क्षं परि॑ षस्वजाते । तयो॑र॒न्यः पिप्प॑लं स्वा॒द्वत्त्यन॑श्नन्न॒न्यो अ॒भि चा॑कशीति ॥२०॥ (Rig. Veda. 1.164.20)</blockquote>According to Sayanacharya, the two birds refer to the individual Self and the Supreme Being dwelling in one body.  

The heart is identified as the source of all involuntary, irrational and normally uncontrolled psychological processes. Fear enters, not mind, but heart as expressed by the poet saying, इन्द्र हृ॒दि यत्ते॑ ज॒घ्नुषो॒ भीरग॑च्छत् । "O Indra, if there arises fear in your heart at the time of killing Vrtra...." (Rigveda. 1.32.14). It is also not the mind but the heart that experiences longing, grief or pleasure.<ref name=":2" /> We see in the [[Yama Yami Samvada (यम यमि सम्वादः)|Yama Yami Samvada]], the longing of Yami and accusations she throws (ब॒तो ब॑तासि यम॒ नैव ते॒ मनो॒ हृद॑यं चाविदाम ।) for the lack of affection towards her (Rigveda. 10.10).  

The heart is identified as the source of all involuntary, irrational and normally uncontrolled psychological processes. Fear enters, not mind, but heart as expressed by the poet saying, इन्द्र हृ॒दि यत्ते॑ ज॒घ्नुषो॒ भीरग॑च्छत् । "O Indra, if there arises fear in your heart at the time of killing Vrtra...." (Rigveda. 1.32.14). It is also not the mind but the heart that experiences longing, grief or pleasure.<ref name=":2" /> We see in the [[Yama Yami Samvada (यम यमि सम्वादः)|Yama Yami Samvada]], the longing of Yami and accusations she throws (ब॒तो ब॑तासि यम॒ नैव ते॒ मनो॒ हृद॑यं चाविदाम ।) for the lack of affection towards her (Rigveda. 10.10).  

The Vedic seer has rightly recognized an intimate connection between the heart and the mind; indeed many references point to the mind being located in the heart. However, mind has an independent consideration also.<ref name=":2" />  

The Vedic seer has rightly recognized an intimate connection between the heart and the mind; indeed many references point to the mind being located in the heart. However, mind has an independent consideration also.<ref name=":2" />

=== Qualities of the Mind ===

=== Qualities of the Mind ===

Mind is ''par excellence'' an instrument of reason, it symbolizes the rational faculty of man. Its function is likened to the winnowing of barley through the seive; the function being selective reception and filtration of data. Mind can be truthful, unruffled, mature, firm and sharp. It is essentially intellectual and only indirectly connected with our emotional life. Mind is even invoked to exercise restraint over the tempestuous surgings of the heart. Lovelorn [[Pururava Urvashi Samvada (पुरुरवा-ऊर्वशी संवादः)|Pururava]] implores his beloved Urvashi to return home and he asks her to 'stay with mind'. Mind is said to 'investigate and consider' into deeds. While the heart represents rather the stirred-up state of the individual, mind symbolizes the reflective aspect of mental life. Maintenance of mind contributes to life; and death is associated with the dissolution of mind.<ref name=":2" />  

Mind is ''par excellence'' an instrument of reason, it symbolizes the rational faculty of man. Its function is likened to the winnowing of barley through the seive; the function being selective reception and filtration of data. Mind can be truthful, unruffled, mature, firm and sharp. It is essentially intellectual and only indirectly connected with our emotional life. Mind is even invoked to exercise restraint over the tempestuous surgings of the heart. Lovelorn [[Pururava Urvashi Samvada (पुरुरवा-ऊर्वशी संवादः)|Pururava]] implores his beloved Urvashi to return home and he asks her to 'stay with mind'. Mind is said to 'investigate and consider' into deeds. While the heart represents rather the stirred-up state of the individual, mind symbolizes the reflective aspect of mental life. Maintenance of mind contributes to life; and death is associated with the dissolution of mind.<ref name=":2" />  

The great emphasis on dhyana, meditation, is to enable an individual to follow the path so that he can have his own experience and verify for himself. Experience and realization are the dominant features of all Indian systems of thought. The guru-shishya relationship is akin to the relationship between a psychoanalyst and his patient in some respects. This is why it can be looked upon as a form of the clinical method according to Prof. Kuppuswamy.<ref name=":1" />

The great emphasis on dhyana, meditation, is to enable an individual to follow the path so that he can have his own experience and verify for himself. Experience and realization are the dominant features of all Indian systems of thought. The guru-shishya relationship is akin to the relationship between a psychoanalyst and his patient in some respects. This is why it can be looked upon as a form of the clinical method according to Prof. Kuppuswamy.<ref name=":1" />

== Mind as a Cause of Bodily Ailments ==

== Mind as a Cause of Bodily Ailments ==

According to ancient Indian texts, an ideal person is expected to manage one’s life in spite of adversities of any nature. The following integrated definition of mental health is based on the descriptions from mental health textbooks and from the description of an ideal person from the Indian texts.<ref name=":7">Shamasundar C. ''Relevance of ancient Indian wisdom to modern mental health – A few examples.'' Indian J Psychiatry 2008;50:138-43.</ref><blockquote>''"A mentally healthy person attends to one’s legitimate duties in personal, family, social and occupational areas fulfilling spiritual, affectional, and material needs of self and family in harmony among one’s role functions, one’s abilities and limitations, prevailing circumstances and righteous means with sincerity and honesty, hope and confidence, and contentment."''<ref name=":7" /></blockquote>

According to ancient Indian texts, an ideal person is expected to manage one’s life in spite of adversities of any nature. The following integrated definition of mental health is based on the descriptions from mental health textbooks and from the description of an ideal person from the Indian texts.<ref name=":7">Shamasundar C. ''Relevance of ancient Indian wisdom to modern mental health – A few examples.'' Indian J Psychiatry 2008;50:138-43.</ref><blockquote>''"A mentally healthy person attends to one’s legitimate duties in personal, family, social and occupational areas fulfilling spiritual, affectional, and material needs of self and family in harmony among one’s role functions, one’s abilities and limitations, prevailing circumstances and righteous means with sincerity and honesty, hope and confidence, and contentment."''<ref name=":7" /></blockquote>

Rigvedic seers identified that suffering due to mental illnesses (vyatha) could be avoided by prayers. The following mantra depicts the earnest request for '''protection from manasik vyatha''' (mental suffering).<blockquote>अ॒हं सो अ॑स्मि॒ यः पु॒रा सु॒ते वदा॑मि॒ कानि॑ चित् । तं मा॑ व्यन्त्या॒ध्यो॒ ३ वृको॒ न तृ॒ष्णजं॑ मृ॒गं वि॒त्तं मे॑ अ॒स्य रो॑दसी ॥७॥ (Rig. Veda. 1.105.7)</blockquote>Summary: However much a man becomes scholarly and wise, he is chased by mental suffering just like a thirsty deer is chased by a pack of wolves. Even after attaining wisdom a man's mind is far from being calm, thirst for worldly enjoyments and anger keep him unsettled. Even those who recite stotras, pray, perform sadhana and sing bhajans are not exempted from mental suffering completely. They are consumed by manasik vyatha, just like how a starched cloth is eaten by mice. Just like how mice consume the starch applied to the threads of a cloth, similarly (the mice such as) kama, krodha etc thrive on worldly desires (starch of bhog iccha) applied on the mind thereby destroying the mental peace of a person. A man surrounded from all sides with many mental worries is just like a man stuck among many wives. O! Dyavaprthvi, understand my suffering and protect me<ref>Pt. Sripada Damodara Satvalekar (See Page 188 of Subodh Bhashya for Explanation of [https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/273 Rigveda. 1.105.7 - 8])</ref>.

Rigvedic seers identified that suffering due to mental illnesses (vyatha) could be avoided by prayers. The following mantra depicts the earnest request for '''protection from manasik vyatha''' (mental suffering).<blockquote>अ॒हं सो अ॑स्मि॒ यः पु॒रा सु॒ते वदा॑मि॒ कानि॑ चित् । तं मा॑ व्यन्त्या॒ध्यो॒ ३ वृको॒ न तृ॒ष्णजं॑ मृ॒गं वि॒त्तं मे॑ अ॒स्य रो॑दसी ॥७॥ (Rig. Veda. 1.105.7)</blockquote>Summary: However much a man becomes scholarly and wise, he is chased by mental suffering just like a thirsty deer is chased by a pack of wolves. Even after attaining wisdom a man's mind is far from being calm, thirst for worldly enjoyments and anger keep him unsettled. Even those who recite stotras, pray, perform sadhana and sing bhajans are not exempted from mental suffering completely. They are consumed by manasik vyatha, just like how a starched cloth is eaten by mice. Just like how mice consume the starch applied to the threads of a cloth, similarly (the mice such as) kama, krodha etc thrive on worldly desires (starch of bhog iccha) applied on the mind thereby destroying the mental peace of a person. A man surrounded from all sides with many mental worries is just like a man stuck among many wives. O! Dyavaprthvi, understand my suffering and protect me<ref>Pt. Sripada Damodara Satvalekar (See Page 188 of Subodh Bhashya for Explanation of [https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/273 Rigveda. 1.105.7 - 8])</ref>.

Greater number of diseases are now believed to be functional and caused by maladjustment, conflict, frustration, or lack of mental balance with consequent disorder of the nervous system. How can the mind and nerves affect the body in such a way as to cause organic disease?

Greater number of diseases are now believed to be functional and caused by maladjustment, conflict, frustration, or lack of mental balance with consequent disorder of the nervous system. How can the mind and nerves affect the body in such a way as to cause organic disease?