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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 ==
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।).
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.
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" />
sukhādyupalabdhisādhanamindriyaṁ manaḥ। tacca pratyātmaniyatatvādanantaṁ paramāṇurūpaṁ nityaṁ ca॥ (Tarkasamgraha) </blockquote>
== आयुर्वेदे मनः ॥ Manas as in Ayurveda ==
== आयुर्वेदे मनः ॥ Manas as in Ayurveda ==
== मनः आत्मा च॥ Manas and Atman ==
== 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 ==
== 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
== वेदनानां अधिष्ठानं मनः ॥ Mind as one of the sites of manifestation of pain ==
स्पर्शनेन्द्रियसंस्पर्शः स्पर्शो मानस एव च| द्विविधः सुखदुःखानां वेदनानां प्रवर्तकः||१३३|| (Char. Samh. 1.133)<ref>Charaka Samhita (Sharirasthanam Adhyaya 1 Sutra 133)</ref>
Tactual contact and mental contact are two types of contacts which bring about happiness and miseries.
वेदनानामधिष्ठानं मनो देहश्च सेन्द्रियः| केशलोमनखाग्रान्नमलद्रवगुणैर्विना||१३६|| (Char. Samh. 1.136)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sharirasthanam Adhyaya 1 Sutra 136])</ref>
The mind and the body together with the sense organs exclusive of kesha (hair), loma (body hair), tip of the nail, ingested food, excreta, excretory fluids and objects of senses are the sites of manifestation of happiness and miseries.
== महागुणानां सह मनसः सम्बन्ध॥ Mahagunas and Manas ==
== महागुणानां सह मनसः सम्बन्ध॥ Mahagunas and Manas ==
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 ==
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.
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.
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, 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)||
== What happens to life when the manas is afflicted ==
आत्मा ज्ञः करणैर्योगाज् ज्ञानं त्वस्य प्रवर्तते| करणानामवैमल्यादयोगाद्वा न वर्तते||५४||
पश्यतोऽपि यथाऽऽदर्शे सङ्क्लिष्टे नास्ति दर्शनम्| तत्त्वं जले वा कलुषे चेतस्युपहते तथा||५५|| (Char. Samh. 1.54-55)
The Purusha is endowed with the power of perception. It perceives things when it is associated with the mind, intellect and sense faculties. If these instruments of perception are either absent (i.e., detached from the Purusha or not associated with it) or impeded, then there will be no perception. One cannot get the true reflection of an image from a mirror that is covered with dirt or from dirty water. Similar is the case when the mind gets afflicted. [54-55]
== Disease development process originating from dysfunction of mind and intellect ==
उपधा हि परो हेतुर्दुःखदुःखाश्रयप्रदः| त्यागः सर्वोपधानां च सर्वदुःखव्यपोहकः||९५||
कोषकारो यथा ह्यंशूनुपादत्ते वधप्रदान् [३] | उपादत्ते तथाऽर्थेभ्यस्तृष्णामज्ञः सदाऽऽतुरः||९६||
यस्त्वग्निकल्पानर्थाञ् ज्ञो ज्ञात्वा तेभ्यो निवर्तते| अनारम्भादसंयोगात्तं दुःखं नोपतिष्ठते||९७||
धीधृतिस्मृतिविभ्रंशः सम्प्राप्तिः कालकर्मणाम्| असात्म्यार्थागमश्चेति ज्ञातव्या दुःखहेतवः||९८||
विषयप्रवणं सत्त्वं धृतिभ्रंशान्न शक्यते| नियन्तुमहितादर्थाद्धृतिर्हि नियमात्मिका||१००||
A mind indulging in worldly enjoyments cannot be restrained from harmful objects due to the impairment of dhriti (controlling power). It is dhriti that can restrain the mind (from its harmful objects).
धीधृतिस्मृतिविभ्रष्टः कर्म यत् कुरुतेऽशुभम्| प्रज्ञापराधं तं विद्यात् सर्वदोषप्रकोपणम्||१०२|..............
.............इन्द्रियोपक्रमोक्तस्य सद्वृत्तस्य च वर्जनम्||१०६||
ईर्ष्यामानभयक्रोधलोभमोहमदभ्रमाः| तज्जं वा कर्म यत् क्लिष्टं क्लिष्टं यद्देहकर्म च||१०७||
यच्चान्यदीदृशं कर्म रजोमोहसमुत्थितम्| प्रज्ञापराधं तं शिष्टा ब्रुवते व्याधिकारणम् [१] ||१०८||
== 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 ==