ISSN: 2322 - 0902 (P)

ISSN: 2322 - 0910 (O)

International Journal of Ayurveda
and Pharma Research

Review Article

A REVIEW ON PHYSIOLOGY OF MANASA (PSYCHE) IN AYURVEDA

Ankita1*, Shaily Jalan2, Bipan Chander3
*1Assistant Professor, Department of Samhita & Siddhanta, GAMC, Jammu.
2Associate Professor, Department of Ras Shastra & Bhaishajya Kalpana, Jammu Institute of Ayurveda and

Research, Jammu.
3Assistant Professor, Department of Rachna Sharir, GAMC, Jammu, India.

ABSTRACT
Mental health is given equal importance at various places in Ayurvedic texts. Ayurveda
emphasizes that Sharira (body) and Sattva (mind) both interact with one another in all
spheres of life. The Ayurvedic approach towards health and disease is entirely psychosomatic
in its nature. Ayurveda greatly emphasizes on the phenomena of mind than that of the body.
This can be expounded by the definition of health, the causes of disease, the approach to the
examination of the patient, the concept of the psychosomatic constitution i.e. Prakruti, the
regimen of mental and physical hygiene. Therefore it is imperative to understand about the
physiology, functions and enactments of Mind i.e. Manasa in Ayurveda. This review article is
based upon the fundamentals describing Manasa and its functions and physiology. It is very
important to understand each and every aspect of Manas for an Ayurvedic scholar or
physician for complete knowledge of human body and behavior.
KEYWORDS: Manasa, Sattva, Triguna, Physiology.
INTRODUCTION
Acarya Caraka conceives Ayu i.e. life as a relevant websites, articles and presentation were
combined state of Sharira (body), Indriya (senses), referred.
Sattva (psyche) and Atma (soul)1. The first two are Definition of ‘Manasa’
grosser entities and are very easy to understand  An entity which is responsible for the presence
while the later two are subtler and difficult to or absence of the knowledge or cognition.3
understand as they are beyond the sensory
 An entity which establishes the contact between
experience. ‘Manasa’ is the important connecting
the soul and body and also regulates the
link between Sharira and Atma. The concept of Ayu
functions of the Indriyas.4
is based upon the state of ‘Manasa’, as it is chiefly
responsible for Sukha, Dukha, Hita, Ahita. Human Synonyms of ‘Manasa’
beings are the most intelligent species on earth till  Sattva, Cetaḥ, Cittam, Cetaḥ, Hrudayam, Svantam,
date. To be born human is a privilege because only Hrut, Manasam, Manah.
humans have the capability and responsibility of Seat of ‘Manasa’
living a conscious and controlled life but this may In Ayurvedic classics seat of ‘Manasa’ has
not happen without Manasa and Atma. The been described at various places with different
fundamental definition of 'Health' by Acarya views which are given as under:
Sushruta has explained that – “A ‘Swastha Purusha’ 1. Indefinite
comprises of balanced ‘Dosha’, ‘Agni’, ‘Dhatu’, ‘Mala’
Mind is continuously active i.e. Caňcala;5 so
and ‘Kriya’, as well as Prasanna (sound/happy)
it cannot stay at one particular place. Hence it is
‘Atma’, ‘Indriya’ and ‘Manasa’2.” Therefore sound
very difficult to say about the seat of ‘Manasa’.
‘Manasa’ is highly responsible for attaining
complete health. 2. Hrudaya
Materials & Methods Many references are available in Caraka
and Sushruta Samhitas regarding the seat of
The classical texts of Ayurveda with their
‘Manasa’. Both Acaryas have mentioned that only
commentaries, other Ayurvedic texts and journals,
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 Int. J. Ayur. Pharma Research, 2018;6(6):85-88
Hrudaya is the seat of Cetana,6 in the body. It Vicara - Cakrapani has stated that thinking upon
indicates that Hrudaya is the actual seat of perceived objects for its reception (Upadeya) or
‘Manasa’. rejection (Heya) is Vicara.
3. Shira Mode of Action
Caraka has explained that Prana and all The Manasa acts in three stages-
Indriyas are situated in Uttamanga i.e. among all 1. Perception (Cognitive or Sensory)
Indriyas, ‘Manasa’ is situated in Uttamanga i.e. 2. Discussion and Determination.
Shira.7
3. Stimulation or Initiation (Conation or Motor
4. Sarva Sharira Reflex).
Acarya Caraka states that Sarva Sharira is 1. Perception (Cognitive or Sensory)- In this
Adhishtana of Atindriya i.e. mind. All the above said stage Indriya (sense organs) receives Artha
references regarding the seat of ‘Manasa’ suggest (objects of sense organs) if it is stimulated by
various places but majority of Acaryas confirm that ‘Manasa’12. Caraka also explains that ‘Manasa’ is
the actual seat of ‘Manasa’ is Hrudaya and its a key factor to Indriya for the reception of
transportation channel is Sarva Sharira8 Arthas. For the occurrence of perception the
Characteristics of ‘Manasa’ connection among Atma, Indriya, ‘Manasa’ and
Anutvam (Atomic dimension) and Ekatvam Arthas is very essential.13
(Oneness) are considered to be the two 2. Discussion and Determination- After the
characteristics of ‘Manasa’9. These are very basic perception the procedure of the actual analysis
characteristics of mind. If it was not so all kind of starts. These processes i.e. Cintyam, Vicaryam,
perceptions would have occurred at same time. Uhyam, Dhyeyam, Samkalpyam etc. highlight the
Physiology of ‘Manasa’ various objects of mind according to its capacity.
The physiology of ‘Manasa’ is a vast topic. It gives the determination to the perception.
The objects, functions, mode of actions, Manovaha 3. Stimulation or Initiation (Conation or Motor
Strotas and Vyapar are included in the study of Reflex) - This part of the physiology of ‘Manasa’
physiology of ‘Manasa’. is related to Karmendriyas. ‘Manasa’ is called
Objects of ‘Manasa’ Ubhayendriya because it connects Jnanendriyas
Cintyam (Things requiring thought), and Karmendriyas. After the determination of
Vicaryam (Consideration), Uhyam (Hypothesis), knowledge perceived by Jnanendriyas; further
Dhyeyam (Emotional thinking), Samkalpyam necessary and desired actions are to be done by
(Determination) or whatever that can be known by Karmendriyas. In this way beginning from the
mind is regarded as its objects.10 cognitive and sensory perception up to the
stimulation of motor reflexes ‘Manasa’ performs
Functions of ‘Manasa’
whole process of knowledge.
Indriyabhigraha (control of sense organs),
Mano – Vyapara
Svasya nigraha (self restraint), Uha (hypothesis)
and Vicara (consideration) represent the functions This term is coined by philosophy. It
of mind.11 describes the various mental activities.
Indriyabhigraha- ‘Manasa’ is called the controller There are two types of Mano Vyapara –
of Indriyas because it indicates to send and receive 1. Paridrushta (perceivable)
impulses and inspirations to the cognitive senses; 2. Aparidrushta (inferable)
so as to facilitate them for the perception of Paridrushta karmas are those which are visible,
objects. perceivable and cognitional. Under this five types
Svasya Nigraha- ‘Manasa’ has got a specialty that of mental operations (Citta Vruttis) are
is of Svasya nigraha i.e. self control. It is necessary incorporated which are – Pramana (real cognition),
to have right orientation towards desired objects Viparyaya (pervasive cognition), Vikalpa
and restraining from those after the purpose is (imagination), Nidra (sleep), Smruti (memory). Out
fulfilled. of these ‘Viparyaya’ is of special significance in
Uha - Acarya Cakrapani has explained that the psychology.
knowledge of perceived objects obtained by Aparidrushta (inferable) mental transactions
complete examination by mind is called Uha or are: Nirodha (restraint), Dharma (peculiarity),
simply it means the Jnana of Indriyas. Samskara (habit), Parinama (change), Jivana (life
Available online at: http://ijapr.in 86
 Ankita, Shaily Jalan, Bipan chander. A Review on Physiology of Manasa in Ayurveda
force), Ceshta (activity), Shakti (power). These can psyche is all about Manasa, its behavior, actions,
be understood only by means of Anumana or reactions etc. Sound and thorough knowledge of
Aptopdesha. ‘Manasa’ acts in such a speed that the Manasa, its functions and physiology is mandatory
sequence of transactions cannot be traced out. for any physician who is willing to treat the
Manovaha Srotasa psychological aspect of his patients along with
Acarya Caraka has mentioned that the physical one. Therefore an attempt to elaborate the
channels of the whole body transport the physiology and mode of action of Manasa is made
Tridoshas; similarly ‘Manasa’ is transported in this article to facilitate the better understanding
through same channels to provide Cetana to all the of human psychology. This in turn will help the
living cells of the body14. These are called Ayurvedic scholars as well as physicians to treat
Manovaha Srotasas in Ayurvedic texts but separate psychosomatic and psychiatric diseases.
description regarding this topic is unavailable in REFERENCES
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(delusion), Irshya (jealousy), Mana (pride), Shoka on Caraka Samhita, Chaukhamba Prakashana,
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CONCLUSION
Varanasi, India; Rep. 2007 Sharira Sthana 1.21
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diseases are prevalent. For understanding Varanasi, India; Rep. 2007 Sutra Sthana 8.7
psychosomatic and psychiatric aspect it is
necessary to understand human psyche. Human

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 Int. J. Ayur. Pharma Research, 2018;6(6):85-88
13. Cakrapanidatta: ‘Ayurveda Dipika’ Commentary 16. Cakrapanidatta: ‘Ayurveda Dipika’ Commentary
on Caraka Samhita, Chaukhamba Prakashana, on Caraka Samhita, Chaukhamba Prakashana,
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15. Cakrapanidatta: ‘Ayurveda Dipika’ Commentary 18. Cakrapanidatta: ‘Ayurveda Dipika’ Commentary
on Caraka Samhita, Chaukhamba Prakashana, on Caraka Samhita, Chaukhamba Prakashana,
Varanasi, India; Rep. 2007 Nidana Sthana 7.4 Varanasi, India; Rep. 2007 Sharira Sthana 4.34

Cite this article as: *Address for correspondence

Ankita, Shaily Jalan, Bipan chander. A Review on Physiology of Manasa in Ayurveda. Dr. Ankita
International Journal of Ayurveda and Pharma Research. 2018;6(6):85-88. Assistant Professor, Department
Source of support: Nil, Conflict of interest: None Declared of Samhita & Siddhanta, GAMC,
Jammu
Email:
[email protected]

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