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== 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 ==

== 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

 

 

 

 

 

== 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.

== मनोविकृतिहेतवः॥ Causes of abnormalities of mind ==

== मनोविकृतिहेतवः॥ Causes of abnormalities of mind ==

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)||   

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 ==