Manas (मनः) - Revision history

DrDevashree: Adding content (to be edited)

2022-01-28T13:45:12Z

Adding content (to be edited)

DrDevashree at 18:12, 13 October 2021

2021-10-13T18:12:27Z

DrDevashree at 18:05, 8 February 2021

2021-02-08T18:05:11Z

Adiagr: Text replacement - "मदद" to "सहायता"

2020-10-26T16:04:45Z

Text replacement - "मदद" to "सहायता"

Ckanak93: Added template

2020-03-20T08:08:55Z

Added template

Pṛthvī: Text replacement - "spiritual" to "adhyatmik"

2020-03-12T16:51:47Z

Text replacement - "spiritual" to "adhyatmik"

DrDevashree: Adding content

2019-05-27T10:44:43Z

Adding content

DrDevashree at 12:21, 23 May 2019

2019-05-23T12:21:23Z

DrDevashree at 12:20, 23 May 2019

2019-05-23T12:20:18Z

Show changes

Fordharma: /* Measures to prevent abnormalities of Manas and Indriyas */ added heading

2019-05-14T09:28:26Z

Measures to prevent abnormalities of Manas and Indriyas: added heading

@@ Line 24: / Line 24: @@
 == मनः आत्मा च॥ Manas and Atman ==
-Contact of Manas with Atma is essential for all types of knowledge acquired through sense organs and also for performing actions in response to these stimuli. Once this contact is disturbed, one may not gain and kind of knowledge. One may say that contact of Manas with Atma is the essential link for acquiring knowledge. In the cause of perception, Satva should have contact with both the soul and the concerned sense faculty.
+Contact of Manas with Atma is essential for all types of knowledge acquired through sense organs and also for performing actions in response to these sensory stimuli. Once this contact is disturbed, one may not gain any kind of knowledge. One may say that contact of Manas with Atma is the essential link for acquiring knowledge. In the cause of perception, Satva should have contact with both the soul and the concerned sense faculty.
-Manas is known as Chetah (चेतः) because though Manas is very active, but it is Achetana (अचेतन), and Atma is Chetana (चेतन), but it is action less. Manas gets Chetana from Atma and in turn provide Chetana to the whole body.
+Manas is known as Chetas (चेतः) because though Manas is very active, it is Achetana (अचेतन), whereas Atma is Chetana (चेतन), but it is action less. Manas gets Chetana from Atma and in turn provide Chetana to the whole body.
 == मनः इन्द्रियाणि च॥ Manas and Indriyas ==
-The sense organs are capable of perceiving objects only when they are associated with the mind. (TBE)Manas is grouped under Indriya due to its super natural properties than other Indriyas, further qualifications and designation are attributed to Manas as Athindriya. According to Acharya Chakrapani mind is also to be regarded as a sense faculty as much as it is responsible for experiencing happiness etc. Mind is still above the other sense faculties, and controller of all the other sense faculties. Acharya Chakrapani stated that mind is much more subtle than the other sense faculties
+The sense organs are capable of perceiving objects only when they are associated with the mind. While describing the Indriyas, Ayurveda scholars have counted manas as one of the indriyas. It means that Manas can be the source or the site of a specific knowledge. All other Indriyas can function and help one acquire knowledge only with the help of Manas. However manas is independent and does not require help of any other indriya to generate thoughts or to acquire information from processing the thoughts based on past experiences. Also, even if one can realize the existence of manas in oneself it is not possible to see, smell, touch, taste or hear Manas with the help of any indriya. Therefore Manas is grouped under Indriya but due to its super natural properties than other Indriyas, it is  known as Athindriya (अतीन्द्रियः). According to Acharya Chakrapani mind is also to be regarded as a sense faculty as much as it is responsible for experiencing happiness etc. Mind is still above the other sense faculties, and controller of all the other sense faculties. Acharya Chakrapani stated that mind is much more subtle than the other sense faculties
 == महागुणानां सह मनसः सम्बन्ध॥ Mahagunas and Manas ==
@@ Line 47: / Line 57: @@
 Commentary by Dalhana- मानसान् प्रतिपादयन्नाह- मानसास्त्वित्यादि| क्रोधः पराभिद्रोहलक्षणः, शोकः पुत्रादिवियोगे चित्तोद्वेगः, भयं परस्मात्त्रासः, हर्ष उत्सेकः, निर्निमित्तमन्यस्य दोषोत्पादनेनात्मनः प्रीतिजननं वा हर्षः, असिद्धिभयाद्विविधेषु कर्मसु सादोऽप्रवृत्तिः विषादः, ईर्ष्या परसम्पत्तावसहिष्णुता, छिद्रान्वेषितया परगुणेषु दोषारोपणमसूया, दैन्यं क्लिष्टचित्तता, मात्सर्यं परगुणेष्वमाध्यस्थ्यं क्रौर्यं वा, काम इन्द्रियार्थेष्वभिकाङ्क्षा, लोभः परस्वग्रहणाभिलाषः, आदिग्रहणान्मानसहायताम्भादयः| इच्छाद्वेषभेदैर्भवन्तीति इच्छा सातिशयोऽर्थाभिलाषः, सा च नानावस्त्ववलम्बिनी नानाकामतश्च भिन्ना भवति; तत्र हर्षशोकदैन्यकामलोभादय इच्छाभेदेन; द्वेषः अप्रीतिः,सोऽपि नानावस्त्ववलम्बी नानारूपो भवति, क्रोधभयविषादेर्ष्यासूयामात्सर्याणि द्वेषभेदेन| अन्ये तु ‘मानसाः क्रोधशोकभयदैन्येर्ष्यासूयामात्सर्यकामादयः’ इति पठन्ति||२५(३)||
 == मनसः तथा इन्द्रियाणां अनुपतापाय उपायाः॥ Measures to prevent abnormalities of Manas and Indriyas ==

@@ Line 5: / Line 5: @@
 == वैशेषिक दर्शने वर्णिता मनसः संकल्पना॥ Manas as in Vaisheshika Darshana ==
-Ayurveda accepts philosophical foundations from [[Ayurveda and Darshanas (आयुर्वेदः दर्शनानि च)|Darshana]] Shastras (दर्शन शास्त्राणि।) to large extent but within its scope and area of application. [[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaisheshika]] darshanam  (वैशेषिक दर्शनम्।) has described Manas as one of the 9 dravyas (नवद्रव्याणि।).<ref>Swami Sivananda, All About HInduism, Page 196-202</ref> Dravyas are the eternal substances and seat for the gunas (गुणाः। qualities), the presence of which can be appraised by various means of knowledge. Thus Manas is considered as Dravya (द्रव्यम्।) by Darshanas. Further Vaisheshikas describe Manas as Nityam (नित्यम्। eternal), Anu (अणुः। atomic) and partless (एकम्।) i.e. unlike other substances it does not give rise to more complex substances.
+Ayurveda accepts philosophical foundations from [[Ayurveda and Darshanas (आयुर्वेदः दर्शनानि च)|Darshana]] Shastras (दर्शन शास्त्राणि।) to large extent but within its scope and area of application. [[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaisheshika]] darshanam  (वैशेषिक दर्शनम्।) has described Manas as one of the 9 dravyas (नवद्रव्याणि।).<ref>Swami Sivananda, All About HInduism, Page 196-202</ref> Dravyas are the eternal substances and seat for the gunas (गुणाः। qualities), the presence of which can be appraised by various means of knowledge. Thus Manas is considered as Dravya (द्रव्यम्।) by Darshanas. Further Vaisheshikas describe Manas as Nityam (नित्यम्। eternal), Anu (अणुः। atomic) and partless (एकम्।) i.e. unlike other substances it does not give rise to more complex substances.<ref name=":0">Tarkasamgraha by Annabhatta ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Dravyalakshana prakaranam])</ref>  <blockquote>सुखाद्युपलब्धिसाधनमिन्द्रियं मनः। तच्च प्रत्यात्मनियतत्वादनन्तं परमाणुरूपं नित्यं च॥ (Tarkasamgraha)<ref name=":0" />
 == आयुर्वेदे मनः ॥ Manas as in Ayurveda ==

← Older revision		Revision as of 18:05, 8 February 2021
Line 33:		Line 33:

	The important qualities of Manas are the ability to perceive, think, remember, imagine. In western philosophy mind is considered immaterial substance, it is conscious and is characterized by thinking. Since it is substance it cannot be destroyed.		The important qualities of Manas are the ability to perceive, think, remember, imagine. In western philosophy mind is considered immaterial substance, it is conscious and is characterized by thinking. Since it is substance it cannot be destroyed.
		+
		+	== Types of Manas on the basis of triguna dominance ==
		+	त्रिविधं खलु सत्त्वं- शुद्धं, राजसं, तामसमिति\|
		+
		+	तत्र शुद्धमदोषमाख्यातं कल्याणांशत्वात्, राजसं सदोषमाख्यातं रोषांशत्वात्, तामसमपि सदोषमाख्यातं मोहांशत्वात्\| Cha sha 4/36

	== मनोविकृतिहेतवः॥ Causes of abnormalities of mind ==		== मनोविकृतिहेतवः॥ Causes of abnormalities of mind ==

@@ Line 39: / Line 39: @@
 मानसास्तु क्रोधशोकभयहर्षविषादेर्ष्याभ्यसूयादैन्यमात्सर्यकामलोभप्रभृतय इच्छाद्वेषभेदैर्भवन्ति | (Su su 1.25) <nowiki>http://niimh.nic.in/ebooks/esushruta/?mod=read</nowiki>
-Commentary by Dalhana- मानसान् प्रतिपादयन्नाह- मानसास्त्वित्यादि| क्रोधः पराभिद्रोहलक्षणः, शोकः पुत्रादिवियोगे चित्तोद्वेगः, भयं परस्मात्त्रासः, हर्ष उत्सेकः, निर्निमित्तमन्यस्य दोषोत्पादनेनात्मनः प्रीतिजननं वा हर्षः, असिद्धिभयाद्विविधेषु कर्मसु सादोऽप्रवृत्तिः विषादः, ईर्ष्या परसम्पत्तावसहिष्णुता, छिद्रान्वेषितया परगुणेषु दोषारोपणमसूया, दैन्यं क्लिष्टचित्तता, मात्सर्यं परगुणेष्वमाध्यस्थ्यं क्रौर्यं वा, काम इन्द्रियार्थेष्वभिकाङ्क्षा, लोभः परस्वग्रहणाभिलाषः, आदिग्रहणान्मानमददम्भादयः| इच्छाद्वेषभेदैर्भवन्तीति इच्छा सातिशयोऽर्थाभिलाषः, सा च नानावस्त्ववलम्बिनी नानाकामतश्च भिन्ना भवति; तत्र हर्षशोकदैन्यकामलोभादय इच्छाभेदेन; द्वेषः अप्रीतिः,सोऽपि नानावस्त्ववलम्बी नानारूपो भवति, क्रोधभयविषादेर्ष्यासूयामात्सर्याणि द्वेषभेदेन| अन्ये तु ‘मानसाः क्रोधशोकभयदैन्येर्ष्यासूयामात्सर्यकामादयः’ इति पठन्ति||२५(३)||
+Commentary by Dalhana- मानसान् प्रतिपादयन्नाह- मानसास्त्वित्यादि| क्रोधः पराभिद्रोहलक्षणः, शोकः पुत्रादिवियोगे चित्तोद्वेगः, भयं परस्मात्त्रासः, हर्ष उत्सेकः, निर्निमित्तमन्यस्य दोषोत्पादनेनात्मनः प्रीतिजननं वा हर्षः, असिद्धिभयाद्विविधेषु कर्मसु सादोऽप्रवृत्तिः विषादः, ईर्ष्या परसम्पत्तावसहिष्णुता, छिद्रान्वेषितया परगुणेषु दोषारोपणमसूया, दैन्यं क्लिष्टचित्तता, मात्सर्यं परगुणेष्वमाध्यस्थ्यं क्रौर्यं वा, काम इन्द्रियार्थेष्वभिकाङ्क्षा, लोभः परस्वग्रहणाभिलाषः, आदिग्रहणान्मानसहायताम्भादयः| इच्छाद्वेषभेदैर्भवन्तीति इच्छा सातिशयोऽर्थाभिलाषः, सा च नानावस्त्ववलम्बिनी नानाकामतश्च भिन्ना भवति; तत्र हर्षशोकदैन्यकामलोभादय इच्छाभेदेन; द्वेषः अप्रीतिः,सोऽपि नानावस्त्ववलम्बी नानारूपो भवति, क्रोधभयविषादेर्ष्यासूयामात्सर्याणि द्वेषभेदेन| अन्ये तु ‘मानसाः क्रोधशोकभयदैन्येर्ष्यासूयामात्सर्यकामादयः’ इति पठन्ति||२५(३)||
 == मनसः तथा इन्द्रियाणां अनुपतापाय उपायाः॥ Measures to prevent abnormalities of Manas and Indriyas ==

← Older revision		Revision as of 08:08, 20 March 2020
Line 1:		Line 1:
−	Manas (मनः) also called as Satvam (सत्वम्) is popularly known as Mind. However, Manas in Vedas is something distinct from the physical body on one hand and consciousness or adhyatmik self on the other hand. Manas in vedas is the object of knowledge while Atman is believed to be the knower. Mind is not the faculty of consciousness but it is the tool for obtaining the knowledge of the external world in union with the Indriyas (इन्द्रियाणि । Senses).	+	{{ToBeEdited}}Manas (मनः) also called as Satvam (सत्वम्) is popularly known as Mind. However, Manas in Vedas is something distinct from the physical body on one hand and consciousness or adhyatmik self on the other hand. Manas in vedas is the object of knowledge while Atman is believed to be the knower. Mind is not the faculty of consciousness but it is the tool for obtaining the knowledge of the external world in union with the Indriyas (इन्द्रियाणि । Senses).

	== परिचयः॥ Introduction ==		== परिचयः॥ Introduction ==

← Older revision		Revision as of 16:51, 12 March 2020
Line 1:		Line 1:
−	Manas (मनः) also called as Satvam (सत्वम्) is popularly known as Mind. However, Manas in Vedas is something distinct from the physical body on one hand and consciousness or ~~spiritual~~ self on the other hand. Manas in vedas is the object of knowledge while Atman is believed to be the knower. Mind is not the faculty of consciousness but it is the tool for obtaining the knowledge of the external world in union with the Indriyas (इन्द्रियाणि । Senses).	+	Manas (मनः) also called as Satvam (सत्वम्) is popularly known as Mind. However, Manas in Vedas is something distinct from the physical body on one hand and consciousness or adhyatmik self on the other hand. Manas in vedas is the object of knowledge while Atman is believed to be the knower. Mind is not the faculty of consciousness but it is the tool for obtaining the knowledge of the external world in union with the Indriyas (इन्द्रियाणि । Senses).

	== परिचयः॥ Introduction ==		== परिचयः॥ Introduction ==

@@ Line 36: / Line 36: @@
 == मनोविकृतिहेतवः॥ Causes of abnormalities of mind ==
 Manas can function independently and generate give rise to Buddhi (intellect) or together with Senses it can engage in the perception of objects of 5 sensory perception viz touch, taste, smell, sound and vision. Skewed association of mind and senses by their deficient, excess or inappropriate engagement in perceiving their respective objects leads to development of abnormalities in mind, sensory organs and the intellect developed due to their union. This results in various abnormalities of Manas and Indriyas.
 == मनसः तथा इन्द्रियाणां अनुपतापाय उपायाः॥ Measures to prevent abnormalities of Manas and Indriyas ==

@@ Line 4: / Line 4: @@
 According to Ayurveda, Manas along with [[Sharira (शरीरम्)|Sharira]] (शरीरम्। physical body) and [[Atman (आत्मन्)|Atman]] (आत्मन् । consciousness) form the 3 pillars of individual’s life. Thus, Manas is neither a part of physical body nor a part of consciousness but equally important as the other 2 components. Also, it is distinct from Buddhi (बुद्धिः। intellect) and Ahankara (अहङ्‍कारः। Ego). A great emphasis has been given on understanding the nature, function, properties and development of Manas in Ayurveda because, along with the Sharira (Physical body) it is considered to be the site of diseases. Diseases affecting Manas are known as Manas rogas (मानस रोगाः।).
-== वैशेषिक दर्शने निर्देशित ’मनस्’ संकल्पना॥ Manas as in Vaisheshika Darshana ==
+== वैशेषिक दर्शने वर्णिता मनसः संकल्पना॥ Manas as in Vaisheshika Darshana ==
 Ayurveda accepts philosophical foundations from [[Ayurveda and Darshanas (आयुर्वेदः दर्शनानि च)|Darshana]] Shastras (दर्शन शास्त्राणि।) to large extent but within its scope and area of application. [[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaisheshika]] darshanam  (वैशेषिक दर्शनम्।) has described Manas as one of the 9 dravyas (नवद्रव्याणि।).<ref>Swami Sivananda, All About HInduism, Page 196-202</ref> Dravyas are the eternal substances and seat for the gunas (गुणाः। qualities), the presence of which can be appraised by various means of knowledge. Thus Manas is considered as Dravya (द्रव्यम्।) by Darshanas. Further Vaisheshikas describe Manas as Nityam (नित्यम्। eternal), Anu (अणुः। atomic) and partless (एकम्।) i.e. unlike other substances it does not give rise to more complex substances.

@@ Line 41: / Line 41: @@
 == Measures to prevent abnormalities of Manas and Indriyas ==
 Ayurveda is unique in its nature of providing curative as well as preventive measures to alleviate suffering from diseases affecting body, mind and senses. We are well aware of the preventive measures to stay physically fit and methods to achieve this can be found in multiple medical systems. But in its unique and extraordinary thinking, Ayurveda acharyas were also able to enumerate the methods to promote the health and prevent the diseases of mind and senses. For this reason, Ayurveda stresses on the practice of [[Sadvrutta (सद्वृत्तम्)|Sadvrtta]] on daily basis, which when observed religiously possess the capability to balance the mind and senses along with the physical body. <blockquote>तत्रेन्द्रियाणां समनस्कानामनुपतप्तानामनुपतापाय प्रकृतिभावे प्रयतितव्यमेभिर्हेतुभिः; तद्यथा सात्म्येन्द्रियार्थसंयोगेनबुद्ध्या सम्यगवेक्ष्यावेक्ष्य कर्मणां सम्यक् प्रतिपादनेन, देशकालात्मगुणविपरीतोपासनेन चेति| तस्मादात्महितं चिकीर्षता सर्वेण सर्वं सर्वदा स्मृतिमास्थाय सद्वृत्तमनुष्ठेयम्|| (Char Samh Sutra 8.17)</blockquote><blockquote>Tatrēndriyāṇāṁ samanaskānāmanupataptānāmanupatāpāya prakr̥tibhāvē prayatitavyamēbhirhētubhiḥ;tadyathā- sātmyēndriyārthasaṁyōgēna buddhyā samyagavēkṣyāvēkṣya karmaṇāṁ samyakpratipādanēna, dēśakālātmaguṇaviparītōpāsanēna cēti| tasmādātmahitaṁ cikīrṣatā sarvēṇa sarvaṁ sarvadā smr̥timāsthāya sadvr̥ttamanuṣṭhēyam||</blockquote>Meaning: One should always make efforts to maintain normalcy of sense organs with mind and protect them from any kind of trauma. This can be achieved by proper association of sense organs and their objects, performance of duties after duly considering their pros and cons with the help of the intellect together with the sense faculties and by following (preventive) measures opposite to the qualities of place, season and one’s own constitution. So all, who are desirous of their own well-being, should always remember and abide by all the codes of conduct.
 [[Category:Ayurveda]]