International Journal of Science and Research (IJSR)

ISSN: 2319-7064
SJIF (2022): 7.942

Concept of Manas (Mind) in Ayurveda

Dr. Divyani Soni

Phd Scholar, Department of Kriya Sharir, Faculty of Ayurveda, IMS, BHU

Corresponding Author Email: divyanisoni21[at]gmail.com, divyani.soni10[at]bhu.ac.in
9621418199

Abstract: Manas is the chief component of life (Ayu) which is the combined state of Sharira(body), Indriya(senses), Satva
(psyche) and Atma (Soul). A substance, which is responsible for the presence or absence of the knowledge, is called Manas. Anutvam
(Atomic dimension) and Ekatavam (Uniqueness) are considered to be the two characteristics of the Manas. Chintya (Things requiring
thought), Vicharya (Consideration), Uhya (Hypothesis), Dhyeya (Emotional thinking), Sankalpya (Determination) or anything that can
be known by Mana, are regarded as its objects. Manas is transported through the channels to provide Chetana to all the living cells of
the body that’s why it is called as Manovaha Srotas. Mental fitness of patient can be assessed with the help of Satva examination.
Depending upon its strength, it is of three types, viz. Pravara Satva, Madhyama Satva and Avara Satva. Manas is considered as
Trigunatmaka because it consists of Satva, Rajas, Tamas and accordingly three types of psychological traits are formed i.e Satvika,
Rajasika and Tamasika.

Keywords: Manas, Trigunas, Satva, Mind, Chetna

1. Introduction Definitions of Manas from different treaties:

1) Sometimes, one person understands a thing and
Human birth is a very rare privilege, as only man has the sometimes one does not. This proves the existence of
possibility of living a conscious, wide awake and controlled the mind as a separate sense organ4.
life. Human being possesses instinct and intelligence. All 2) Which has the authority over the functions of
these things may not happen without presence of Manas Indriya(sense) is called as Manas5.
(psyche) and Aatma (soul). Our ancient tradition of health 3) Manas is the Indriya which is for the perception of
i.e Ayurveda, which defines Ayu (life) as the combined state happiness, sorrow etc. (Tarkasangraha).
of Sharira (body), Indriya(senses), Satva (psyche) and 4) Acharya Charaka says that „the Manas transcends all the
Aatma(soul)1. A healthy person is one whose sense organs i.e it is beyond the perception of all the
humors(Doshas) and metabolic state(Agni) are in senses and termed as Satva, although many of the
equilibrium state , whose functional activities of the tissues people called it as Chetah‟. It is reliant upon its objects
and excretory systems are in balance, and the soul, senses as well as on execution of Aatma(self). At the same
and mind feel well. Therefore, cheerful state of mind is time it is an initiator of all the actions by all the sense
necessary for the good healthy life. Manas is chiefly organs6.
responsible for perceiving good healthy life. Signs of good
health are mentioned in Sushruta Samhita2. Different synonyms of Manas from different treaties7:
The Manas has several synonyms:
Vyutpatti (Etymology) of Manas: The word “Manah” is Satvam, Manah(A.S.Sh.5/22), Satva, Chetah (Ch.Su.8/4),
derived from root “Mana” adding the suffix “Asuna”, with Chittam, Cheta, Hridayam, Svantam, Hrnmanasama,
the following meanings: Manah(Amarkosha 1/4/3), Chittam, Cheta, Hridayam,
a) Which leads to knowledge (Shabdakalpadruma) Hrat(ShabdaRatnavali). The other synonymous terms
b) Which analyses by special knowledge (Maha Bharata) available in relation to Manas are as follows. Antahakarana,
UbhayatmakaIndriya, Atindriya, Pragya, Smriti, Satvam,
Nirukti (Derivation) of Manas: Following are the nirukti Mahamatih, Svaantam, Anangakam Chitta, Ishwarah,
of the Manas which is described in different treaties. Brahma.
1) In Monnier Williams Dictionary, Manas is regarded as
mind, intellect, intelligence, perception, conscience etc. For the Manas, Satva, Chitta, Chetah is the term which had
2) In Apte Sanskrit-English Dictionary, Manas is been repeatedly used in Ayurvedic literature.
considered as the mind, understanding, heart, perception  Satva: According to Acharya Charaka, Sattva is known
and intelligence. as Manas and it controls the body because of its relation
3) In Wilsons, Sanskrit-English Dictionary Manas is with Aatma(soul)8
considered as the seat of perception and passion, heart,  Chetana: Manas is Achetana but it is very dynamic in
intellect and understanding. nature whereas Aatmais Chetan, butactionless.
4) The entity which is responsible for the perception and Manasacquires Chetana from Aatma and in line
leads to apprehension is known as Manas. endowed Chetana to all parts ofthebody. So it is also
(Shabdakalpadruma) known as Chetah.
5) By which one attains the complete knowledge is called  Chitta: It is the mediator between the object and the
as Manas. (Patel N. 2000). absolute knowledge.
6) By which one perceives the objects or phenomenon
through Indriyas(senses) is acknowledged as Manas3.

Volume 12 Issue 4, April 2023

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Paper ID: SR23416131057 DOI: 10.21275/SR23416131057 1046
 International Journal of Science and Research (IJSR)
ISSN: 2319-7064
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2. Historical Review Gita12(Bha.Gi.17/14-16): Gita is considered as one of
the classics of Indian philosophy. It remarkably detailed
1) Description in Vedas9: the human behavior and their type on the ground of
In Rigveda, it is said that Mana acts as a tool between Atma Satva, Rajas and Tamas which explains the conceptof
and Indriyas in the origin of knowledge. The Atma is personality in Indian philosophy. Lord Krishna while
supreme and Mana, Indriyas are subordinate to describing the attributes of Manas stated that the Manas
it.(Rigveda1/164/18). is quite impatient, turbulent, obstinate and sturdy like a
wind, it is very difficult to subdue command over it.
In Yajurvedait is said that Manas is the supreme power Shrimad Bhagwada Gita has focused on the substantial
which is associated to carryout the actions. (Yajurveda34/3). nature of the Manas and elaborated its rolemore in
meditation and concentration of Yogic practices.
Brahmanas, which constitute the later part of „Shrutis‟ 5) Description in Ayurveda13: Acharya Charaka has
postulated that Manas regulates the organs of sense and mentioned Manas as one of the nine Kaarana Dravyas
sense faculties and the sense organs are dependent on Manas or Nitya Dravya. He stated that Aakasha, Vayu, Teja,
for perceiving their sense objects. Shatapata Brahmana has Jala, and Prithvi, these five Mahabhuta, Aatma, Manas,
used Manas as synonym of Pranavayu. Disha are the Kaaran Dravyas(Ch.Su.1/48). While
Chakrapani has also notified that Manas being an
2) Description in Darshana10: Darshanas have given an eternal element needs not to be nourished, yet its
elaborated and clear outlook about the relationship association from one senseto another sense is possible
between Manas and Sharira. through Srotasonly(Chakrapani on Ch.Vi.5/3).The
Aatma along with four Mahabhuta transmigrates from
Particularly the Sankhya Darshana and Vaisheshika one body to another with the speed of Manas due to the
Darshanas discussed the relationship between mind and influence of actions performed by Aatma in the past life
body in the background of human existence. and one can notable to see this without divine visual
sense(Ch.Sh.2/31). So in Ayurveda Manas has been
Sankhya Darshana has mentioned about the order of considered as Nitya.Manas is said to be manifested from
creation where in Manas and Sharirahave common origin Manas itself which is always in association of
from Ahamkara. Among the three types of Ahamkaras Aatma.What so ever differences in the form or intellect
Manas and Indriyas are derived from the Satvika Ahamkara are seen in different persons, those are due to Rajas,
and Sharira is derived from the Tamasika Ahamkara. Both Tamas and past deeds.
derived force for creation from Rajasika
Ahankara15.(Ch.Sh.1/36). Site of Manas: The site of Manas has been a focal topic of
debate for a long time. There is a controversy between
Mimansa Darshana is similar to Nyaya and Vaisheshika, Hridaya and Mastishka for being the Adhisthana of Manas
Mimansa considered Manas as an Indriya in addition to five in Ayurveda, althoughvarious views are available regarding
basic Gyanendriyas which is responsible for the attainment the location of Manas in Ayurveda literature.
of Gyana. Regarding the structural foundation of Indriya, a) Hridayaas a seat of Manas in Ayurveda: In
there is a general agreement that four senses of Sparsha, Amarkosha, the words Chitta, Hridayaand Manas have
Rupa, Rasa and Gandha are derived from the Bhutas whose been used in the same sense. On theother hand, the
distinctive qualities are of their respective objects. In case of Ayurvedic approach is analogous to Amarkosha. The
the Manas, it is believed that it may or may not have been words Manas,Satva and Chetas have been used as
derived from Bhutas. synonymous. Charaka holds that Saguna Aatma, Cheta
(Mana) and its Arthas are included in Hridaya (heart)
3) Description in Puranas11: The Puranas are always (Ch.Su.30/4,Ch.Si.9/4). Acharya Charaka hasalso
considered as a wealth of information. There are observed that Hridaya is the site where the Rasa, Vatadi
eighteen Mahapurana and eighteen Upa-Purana, out of Dosha, Satva(psychic factor), Buddhi(intellect) and the
which twenty two Puranas are able to give an senses linger down with Aatma.(Ch.Chi.24/35) Acharya
assortment of various personalities to the ones that are Kritavirya, as quoted by Sushruta, has given the
demarcated in the Ayurvedic texts. Some of the names statement that being the seat of Buddhi (Intellect) and
that have appeared in the Puranas (both Maha-Puranas Manas (Mind), Hridya is the first organ to be developed
and Upa-Puranas combined) are as follows: Satva, in the embryo. (Su.Sh.3/30,Su.Sh.4/33).Sushruta and
Rajas, Tamas, Brahma, Aarsha(Rishi), Aindra (Indra), Vagbhatta have clearly enunciated that the site or
Yama, Varuna, Kaubera, Gandharva, Rakshasa, location of Satva is Hridaya,which lies in the region of
Paishacha, Sarpa and Preta. The Agni Purana „Stanyormadhya‟. It is quite evident that Ayurvedic
expounded ten goddesses separately for all the ten scholars in Samhita period had regarded Hridayaas the
Indriyas and the Manas occupies the eleventh position chief site of Manasa Vyapara.14(Su.Sh.6/26,
in the sequence. It has been presumed to be Vaikarika A.H.Sh.4/13)
and has its origin from Satvika Ahamkara(Agni Purana b) Shira as a seat of Manas in Ayurveda: Shira has been
17/5). The Brahma vaivarta Purana has distinguished considered as the best among all the organs of body by
the Manas as a paramount of Indriyas, initiator ofactions Charaka where the Prana and all the Indriyasare located.
and an unavoidable, undefined and imperceptible object Mana is one of the Prana and Indriya too.
to human beings. (Brahmavaivarta Purana 2/25/19-20) (Ch.Su.17/12,Ch.Si.9/4). In Bhela Samhita, Acharya
4) Description in Shrimad Bhagwada Bhela has taken Manas and Chittam as two different
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Paper ID: SR23416131057 DOI: 10.21275/SR23416131057 1047
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ISSN: 2319-7064
SJIF (2022): 7.942
entities. He expounded Manas to be located between the the same time. The sense faculties are capable of perceiving
Shira and Talu and have the authority over all the their relevant objects only when they are stimulated by
Indriyas whereas Chittam is seated in Hridyam. This Manas.
ideation of Manas location is quite different from other
Ayurvedic scholars. So, according to Bhela, Manas is Acharya Chakrapani exemplifies Utpalapatra and
related to cognitive organ and Chitta is concernedwith Dirghashashkuli to illustrate its working phenomenon i.e. if
the various aspects of intellect.15 a hundred leaves of the lotus are taken together and set over
c) Whole body as a seat of Manas: While describing the each other, and then needle is pierced in this cluster, it takes
Srotas, Charaka has mentioned that Vata, Pitta and a fraction of time and seems that all the leaves were punched
Kaphamove all over the body through all the Srotas simultaneously. So one can thought that all the stimulation
which serve as the purpose of passage for them. In the are carried by Manas at the same time but this is a
same way, Manas provides Chetana to all the living cell misleading truth because of the Anutvam Guna of Manas. It
of the body via Shrotas. asscociates with one sense faculty at a time but that
conjunction is that much speedy and it seems to be
Lakshanas of Manas16: When Manas comes in close happening together.
contact with Aatma, Indriya (cognitive organs) and their
objects then only the knowledge can be perceived. However, Karma of Manas19: Indriyabhigraha(control of sense
if Aatma and Indriyas come in contact with sense objects organs), Svasyanigraha(self restraint), Uha (hypothesis) and
without Manas, there will be no perception of knowledge. In Vichara (consideration) represent the action of mind.
other words manifestation of knowledge or its absence is the 1) Indriyabhigraha: Mana is called as the controller of
characteristics of Manas.(Ch.Sh.1/18) Indriya because it indicates to receive, send the impulse
and impel to cognitive senses for perception of objects.
In this way, Manas is the most important factor for the 2) Svasyanigraha: Controlling of own function or self
perception of knowledge. It is proved by practical control is another function of Manas. It iscalled
experience too, that even if the sense organs are connected Chanchala(Ch.Sh.3/21)so it is necessary to have
with the sense objects, it does not necessarily follow the Svasyanigraha to have right orientation towards desired
required knowledge will always be there. It occurs only objects and retraction from those after the purpose is
when the Manas gets associated with it. fulfilled.
3) Uha: Chakrapani explained in favor of Uha that
Manas Gunas (Quality of mind)17: According to it nature knowledge of perceived objects produced by complete
consists of three primal qualities, which are the main powers examination by mind is Uha.
of our spiritual growths i.e. Gunas that keeps in bondage to 4) Vichara: Chakrapani stated that thinking upon perceived
external world. They are: object for its reception (Upadeya) or rejection (Heya) is
1) Satva: In Shrimad Bhagavata Purana while describing Vichara.
the attributes of Sattva, it is stated that this is responsible
for commanding the Manas and Indriya, self-control, Vishayas(sense object) of Manas20: (Ch.Sh.1/20)Acharya
unbiasness, soberness, honesty, empathy, memory, Charakahas described five Vishayas of Manas:
satisfaction, selflessness, desirelessness, reliance, Chintyam(things requiring thought), Vicharyam
revulsion from evil, charity, absorption in the Self (consideration), Uhyam (hypothesis), Dhyeyam (emotional
(Tapasyananda, 2003). thinking), Sankalpya (determination) or whatever can be
2) Rajas: The 3rd verse of chapter number 25 of Skandha known by mind, are regarded as its subjects.
XI of Shrimada Bhagavata Purana described the 1) Chintyam (Things of Thought)- Things requiring
attributes of Rajas which are as follows:- “rage, thought, to think about to do or not to do with purposeful
greediness, duplicity, nastiness, beggarliness, hypocrisy, or purposeless manner.
languour, quarrelsomeness, depression, delusion, 2) Vicharyam (Critical Analysis)- It is a distinct analysis,
hopelessness, misery, stupor, useless expectations, fear enough to direct the mind to accept or reject a thing. This
are the characteristics of Rajas. When Rajas, term has been further explained by Chakrapani as
characterized by attachment, sense of difference, and „Vikalpana‟ or critical analysis where „Heya‟
consciousness of one's power, direct over Satva and (worthlessness) or „Upadeya‟ (suitableness) of the object
Tamas, then man becomes subject to suffering. (SBP, XI, is decided.
25, 14) 3) Uhyam(Conjecture)- It is a speculation, hypothetical
3) Tamas: Shrimada Bhagwata Purana states that when self-discussions and logical thinking about a thing.
Tamas, dominates over Rajas and Sattva, then man Chakrapani has explained „Uhya‟ is a type of Knowledge
becomes object voracious, delusive, sluggish, cruel, and which is regarded as Aalochana Gyana and it is a type of
indulge in useless expectations (SBP,XI, 25, 15). When Nirvikalpaka Gyana. Nirvikalpaka is a type of Pratyaksha
Tamas prevails, unable to maintain consciousness, discussed in Nyaya Darshana.
indulge them in sleep, becomes pessimist and dominated 4) Dhyeya(emotion/ attention)- It is an emotional thinking
by inertia. about distinct thing. But Chakrapani has taken it as
Bhawana (emotion) which gets perceived on emotional
Properties of Manas18: Acharya Charaka has accepted two basis is called as Dhyeya. Gangadhara Rai has explored it
qualities of Manas i.e Anutvam(atomicity) and Ekatvam that when Manas apart itself from the Bahyendriyas
(oneness)(Ch.Sh.1/19). Because of these properties of (Gyanendriyas) Chintan performed at that time is called
Manas one is able to perceive various kinds of stimulation at Dhyeya. Hence the difference between Chintana and
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Paper ID: SR23416131057 DOI: 10.21275/SR23416131057 1048
 International Journal of Science and Research (IJSR)
ISSN: 2319-7064
SJIF (2022): 7.942
Dhyeya can be understood on the basis of the Prakriti”.Thesis (MD) work in Dept. of Kriya Sharir,
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