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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 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 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.  

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. We find that the psychological and physiological disciplines developed in the Upanishads, the 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>

== Introduction ==

== Introduction ==

A few outstanding examples of well known contributions of Indian seers in the field of psychology include the following.<ref name=":1">Prof. B. Kuppuswamy (1985) ''Elements of Ancient Indian Psychology.'' Delhi: Konark Publishers Pvt Ltd. </ref>

A few outstanding examples of well known contributions of Indian seers in the field of psychology include the following.<ref name=":1">Prof. B. Kuppuswamy (1985) ''Elements of Ancient Indian Psychology.'' Delhi: Konark Publishers Pvt Ltd. </ref>

# The Gayatri Mantra in Rigveda and Yajurveda

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

# Shiva sankalpa sukta in Yajurveda

# Shiva sankalpa sukta 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

# [[Panchakosha (पञ्चकोषाः)|Panchakoshas]] described in the Taittriya Upanishad

# [[Panchakosha (पञ्चकोषाः)|Panchakoshas]] described in the Taittriya Upanishad

== Manas in Sanatana Dharma ==

== Manas in Sanatana Dharma ==

Firstly, the term "mind" is not a suitable translation for "manas" as is the case with many other concepts expressed in 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 Rig and Yajurvedas, 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" />

==== Concepts of Manas in Rigveda ====

==== Concepts of Manas in Rigveda ====

In Rigveda we find mantras depicting the concepts of the speed of mind, methods and prayers for mental happiness, and methods to increase medha (intelligence).<ref name=":4" /> <blockquote>मनो॒ न योऽध्व॑नः स॒द्य एत्येक॑: स॒त्रा सूरो॒ वस्व॑ ईशे । (Rig. Veda. 1.71.9)</blockquote>In this mantra, we find that just like the mind, '''Surya''' alone travels on his celestial path with great speed.<ref>Pt. Sripada Damodara Satvalekar (See Page 179 of Subodh Bhashya for Explanation of [https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/187 Rigveda. 1.71.9])</ref> The ancients were well aware of this particular quality of the mind. <blockquote>का त॒ उपे॑ति॒र्मन॑सो॒ वरा॑य॒ भुव॑दग्ने॒ शंत॑मा॒ का म॑नी॒षा । (Rig. Veda 1.76.1)</blockquote>In this mantra, the seer talks about finding ways to make the deity  '''Agni''' favourable, - what are the ways to make your mind happy? Which prayer by us will give you sukh (happiness)? <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/197 Rigveda. 1.76.1])</ref>  

In Rigveda we find mantras depicting the concepts of the speed of mind, methods and prayers for mental happiness, and methods to increase medha (intelligence).<ref name=":4" /> <blockquote>मनो॒ न योऽध्व॑नः स॒द्य एत्येक॑: स॒त्रा सूरो॒ वस्व॑ ईशे । (Rig. Veda. 1.71.9)</blockquote>In this mantra, we find that just like the mind, '''[[Surya (सूर्यः)|Surya]]''' alone travels on his celestial path with great speed.<ref>Pt. Sripada Damodara Satvalekar (See Page 179 of Subodh Bhashya for Explanation of [https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/187 Rigveda. 1.71.9])</ref> The ancients were well aware of this particular quality of the mind. <blockquote>का त॒ उपे॑ति॒र्मन॑सो॒ वरा॑य॒ भुव॑दग्ने॒ शंत॑मा॒ का म॑नी॒षा । (Rig. Veda 1.76.1)</blockquote>In this mantra, the seer talks about finding ways to make the deity  '''[[Agni (अग्निः)|Agni]]''' favourable, - what are the ways to make your mind happy? Which prayer by us will give you sukh (happiness)? <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/197 Rigveda. 1.76.1])</ref> It has been stated that purification of the mind prevents diseases in human beings therefore one should have noble thoughts. The power of mind in healing has also been described in Rigveda.<blockquote>उषो॒ ये ते॒ प्र यामे॑षु यु॒ञ्जते॒ मनो॑ दा॒नाय॑ सू॒रय॑: । (Rig. Veda. 1.48.4)</blockquote>Rigveda mantras mention about the ways to increase concentration, developing habits such as getting up in the Ushakala or Brahmamuhurta for adhyayan (studies) and performing good activities such as dana (charity). Any person who controls his mind from wandering and engages in good activities will become mentally sharp. The prayer to the deity '''Usha''' thus increases the mental faculties and generates noble thoughts. <ref>Pt. Sripada Damodar Satvalekar (See Page 116 of Subodh Bhashya [https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/125 for Rigveda Mantra 1.48.4])</ref>

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''' the sattva, rajas and 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.

==== Concepts of Manas in Upanishads ====

==== Concepts of Manas in Upanishads ====

Significant mention and discussion about mind, its states, qualities etc  is found in important upanishads such as the Chandogya, Svetashvatara, Brhadaranyaka, Katha, Kena and Mundaka Upanishads.  

Significant mention and discussion about mind, its states, qualities etc  is found in important upanishads such as the [[Chandogya Upanishad (छान्दोग्योपनिषतद्)|Chandogya]], Svetashvatara, Brhadaranyaka, Katha, Kena and Mundaka Upanishads.  

Kathopanishad declares the Self conjoined with the sense organs and manas (mind) is the experiencer (bhokta). The mind is superior to the sense-organs and the buddhi (intellect) is superior to the mind.   

Kathopanishad declares the Self conjoined with the sense organs and manas (mind) is the experiencer (bhokta). The mind is superior to the sense-organs and the buddhi (intellect) is superior to the mind.   

==== Concepts of Manas in Bhagavadgita ====

==== Concepts of Manas in Bhagavadgita ====

Bhagavad Gita is considered to be the simplified and condensed form of the Vedas and Upanishads. It has one of the earliest written descriptions of anxiety and depression as seen in Arjuna and also describes the several aspects of psychotherapy.<ref name=":5" /> Manas appears in many places in the Bhagavadgita (1.30, 2.55 & 60 & 67, 3.40, 3.42, 5.19, 6: 12, 14, 25, 26, 34, 35; 7.4, 8.12, 10.22, 11.45, 12.2 & 8, 15.7 & 9, 17.11 & 16, 18.33). In the first adhyaya we see that Arjuna expressed '''confusion of manas''', and so by extension, it can also be stated that manas can also see without confusion or see things clearly. In the second adhyaya we see that Manas is characterized as the '''seat of all desires'''. Shloka 2.60 indicates that the '''sense-organs work through the manas''', and they have a reciprocal relationship. Shloka 2.67 indicates that '''prajna (or buddhi) resides in the manas''', and that manas can get captured by the sense that it is using or is associated with. In the third adhyaya the '''relationship between manas with desires''' is explained. In shloka 3.41, Krishna explains to Arjuna the hierarchy of the that the five senses are said to be superior to the body, whereas the manas is considered superior to the senses, buddhi is said to be superior to manas, and the atman is superior to even buddhi.  <blockquote>इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ (Bhag. Gita. 3.41)  </blockquote>Thus, '''manas is above the body and senses''', which is also captured in the Indian conceptualization of self where manomaya is more subtle than the annamaya and pranamaya selves. But more subtle than the manomaya self are vijnanmaya and Anandamaya selves. Thus, manas stands in the middle of the five-level concept of self and thus is an intermediary in understanding the Atman.<ref name=":6" />   

[[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is considered to be the simplified and condensed form of the Vedas and Upanishads. It has one of the earliest written descriptions of anxiety and depression as seen in Arjuna and also describes the several aspects of psychotherapy.<ref name=":5" /> Manas appears in many places in the Bhagavadgita (1.30, 2.55 & 60 & 67, 3.40, 3.42, 5.19, 6: 12, 14, 25, 26, 34, 35; 7.4, 8.12, 10.22, 11.45, 12.2 & 8, 15.7 & 9, 17.11 & 16, 18.33). In the first adhyaya we see that Arjuna expressed '''confusion of manas''', and so by extension, it can also be stated that manas can also see without confusion or see things clearly. In the second adhyaya we see that Manas is characterized as the '''seat of all desires'''. Shloka 2.60 indicates that the '''sense-organs work through the manas''', and they have a reciprocal relationship. Shloka 2.67 indicates that '''prajna (or buddhi) resides in the manas''', and that manas can get captured by the sense that it is using or is associated with. In the third adhyaya the '''relationship between manas with desires''' is explained. In shloka 3.41, Krishna explains to Arjuna the hierarchy of the that the five senses are said to be superior to the body, whereas the manas is considered superior to the senses, buddhi is said to be superior to manas, and the atman is superior to even buddhi.  <blockquote>इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ (Bhag. Gita. 3.41)  </blockquote>Thus, '''manas is above the body and senses''', which is also captured in the Indian conceptualization of self where manomaya is more subtle than the annamaya and pranamaya selves. But more subtle than the manomaya self are vijnanmaya and Anandamaya selves. Thus, manas stands in the middle of the five-level concept of self and thus is an intermediary in understanding the Atman.<ref name=":6" />   

Having a '''balanced manas or equanimity''' is a very important aspect for mental health explained in shloka 5.19 for those whose manas is established in equanimity have in effect established themselves in brahman. This characteristic helps one understand the effects of rage, anger, greed, fear on manas and deal with situations in life with the required equanimity. The essence of the sixth adhyaya is that manas can be controlled by training it to '''practice dhyanayoga'''. In shlokas 24 and 25 of the sixth adhyaya, the role and state of manas in dhyana is captured, and the role of '''buddhi in taming the manas''' through practice and detachment is established.<ref name=":6" />   

Having a '''balanced manas or equanimity''' is a very important aspect for mental health explained in shloka 5.19 for those whose manas is established in equanimity have in effect established themselves in brahman. This characteristic helps one understand the effects of rage, anger, greed, fear on manas and deal with situations in life with the required equanimity. The essence of the sixth adhyaya is that manas can be controlled by training it to '''practice dhyanayoga'''. In shlokas 24 and 25 of the sixth adhyaya, the role and state of manas in dhyana is captured, and the role of '''buddhi in taming the manas''' through practice and detachment is established.<ref name=":6" />   

Indian approach to understand psychological aspects included the division of mental states or manasika avasthas into four categories:<ref name=":4" /><ref name=":0" />

Indian approach to understand psychological aspects included the division of mental states or manasika avasthas into four categories:<ref name=":4" /><ref name=":0" />

# '''Jagrat or awake state''': In this state the individual interacts with the world. The objects and processes in the world stimulate the individual through the sense organs with which he perceives and he reacts through the motor organs. The whole process is organized and integrated by the four processes: manas (mental), buddhi (intellectual), chitta (here memory) and ahamkara (the self-sense). Thus in this waking state we are aware of the external world and the dependence of the self on the body is predominant. The Upanishads use the terms Bhokta (one who experiences) and Karta (agent of action) which together characterize the conscious activities of the individual.

# '''Jagrat or awake state''': In this state the individual interacts with the world. The objects and processes in the world stimulate the individual through the sense organs with which he perceives and he reacts through the motor organs. The whole process is organized and integrated by the four processes: manas (mental), [[Buddhi (बुद्धिः)|buddhi]] (intellectual), chitta (here memory) and ahamkara (the self-sense). Thus in this waking state we are aware of the external world and the dependence of the self on the body is predominant. The Upanishads use the terms Bhokta (one who experiences) and Karta (agent of action) which together characterize the conscious activities of the individual.

# '''Svapana or dream state''': Like the waking state, the dreaming state also involves the functioning of the manas. The sense organs are in a quiescent state, and hence termed as 'senses are united with manas'. While in the waking state the manas receives inputs from outside world and builds them as ideas, in this dream state, the manas creates a world on its own. It uses the impressions from the waking state as material to form the dreams, but the experiences are not like those of memory. During the experience the dream is felt to be as real as perceptual experience; as a result dreams have been described as "perception without sensation".

# '''Svapana or dream state''': Like the waking state, the dreaming state also involves the functioning of the manas. The sense organs are in a quiescent state, and hence termed as 'senses are united with manas'. While in the waking state the manas receives inputs from outside world and builds them as ideas, in this dream state, the manas creates a world on its own. It uses the impressions from the waking state as material to form the dreams, but the experiences are not like those of memory. During the experience the dream is felt to be as real as perceptual experience; as a result dreams have been described as "perception without sensation".

# '''Sushupti or dreamless deep-sleep state''': In deep, dreamless sleep, the manas as well as senses are quiescent. In this state there is no consciousness of individuality. However, there is a sense of personal identity since on waking one says that one slept well. But during the "sushupti" state itself there is no awareness of oneself or of any object. In this state a pauper or a prince feel the same way. Another characteristic feature of this state is the experience of bliss, even though he recalls it only after waking up. The Mandukya Upanishad describes, in Sushupti we have neither dreams nor desires. In this state we are lifted above all desires and freed from conflicts and frustrations.  

# '''Sushupti or dreamless deep-sleep state''': In deep, dreamless sleep, the manas as well as senses are quiescent. In this state there is no consciousness of individuality. However, there is a sense of personal identity since on waking one says that one slept well. But during the "sushupti" state itself there is no awareness of oneself or of any object. In this state a pauper or a prince feel the same way. Another characteristic feature of this state is the experience of bliss, even though he recalls it only after waking up. The Mandukya Upanishad describes, in Sushupti we have neither dreams nor desires. In this state we are lifted above all desires and freed from conflicts and frustrations.  

== Mind as a Cause of Bodily Ailments ==

== Mind as a Cause of Bodily Ailments ==

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>.

The 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?

When the nerves do not function properly, ailments appear in certain organs. Psychologists tell us that many of the so called organic diseases had their beginning when the organs could not function properly owing to mental maladjustments, conflict, and consequent lack of balance in the nervous system. It is well known that the nervous system plays a vital and most important part in our lives. It is closely connected with the mind and is easily affected by the slightest mental disorder. Therefore, mental troubles which are reflected in the nervous system can be shown as the real cause of many functional diseases. Also many cases of insanity, neuroses and psychoses, can be traced to mental dissatisfaction and agitation, frustration and conflict.<ref name=":3">Swami Akhilananda. ''Hindu Psychology, Its Meaning for the West.'' London: George Routledge & Sons Ltd.</ref>

When the nerves do not function properly, ailments appear in certain organs. Psychologists tell us that many of the so called organic diseases had their beginning when the organs could not function properly owing to mental maladjustments, conflict, and consequent lack of balance in the nervous system. It is well known that the nervous system plays a vital and most important part in our lives. It is closely connected with the mind and is easily affected by the slightest mental disorder. Therefore, mental troubles which are reflected in the nervous system can be shown as the real cause of many functional diseases. Also many cases of insanity, neuroses and psychoses, can be traced to mental dissatisfaction and agitation, frustration and conflict.<ref name=":3">Swami Akhilananda. ''Hindu Psychology, Its Meaning for the West.'' London: George Routledge & Sons Ltd.</ref>