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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).  

{{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 ==

== वैशेषिक दर्शने वर्णिता मनसः 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.   

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 ==

== आयुर्वेदे मनः ॥ Manas as in Ayurveda ==

   

   

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.

== मनोविकृतिहेतवः॥ Causes of abnormalities of mind ==

== मनोविकृतिहेतवः॥ Causes of abnormalities of mind ==

मानसास्तु क्रोधशोकभयहर्षविषादेर्ष्याभ्यसूयादैन्यमात्सर्यकामलोभप्रभृतय इच्छाद्वेषभेदैर्भवन्ति | (Su su 1.25) <nowiki>http://niimh.nic.in/ebooks/esushruta/?mod=read</nowiki>   

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 ==

== मनसः तथा इन्द्रियाणां अनुपतापाय उपायाः॥ Measures to prevent abnormalities of Manas and Indriyas ==