Psychopathology in Ayurveda

Ayurveda has mentioned the ‘abnormal status of mind’ i.e. psychopathology in various contexts. Caraka states that Raja and Tama are chief pathogenic factors of the mind and due to them many Manasa Vikaras (mental disorders) like Kama (passion), Krodha (anger), Lobha (greed), Moha (infatuation), Irsa (jealousy), Mana (pride), Mada (arrogance), Soka (grief), Cittodvega (anxiety), Bhaya (fear), Harsa (exhilaration) are produce. Visada (depression), Abhyasuya (indignation), Dainya (affliction) are also stated as Manasa Vikaras (mental disorders) in other Ayurvedic texts.

Susruta also explains that all the Manas Vikaras (mental disorders) are produced due to various types of Iccha i.e. desire and Dvesa i.e. hates. Hence, the Raja and Tama are the causative factors of mental disorders, which produce various types of desire and hates and in the end of the process all the mental disorders are generated.

Caraka Samhita (Sutrasthana 20) has mentioned 140 types of disease that produce by single physical Dosa i.e. Vata or Pitta or Kapha. Among those some mental disorders are mentioned here-

Asabda Sravana (auditory hallucination) - Vata

Tama (faintness) -Vata

Bhrama (confusion)- Vata

Visada (depression)- Vata

Atipralapa (delirious)- Vata

Asvapna (insomnia) -Vata

Anavasthita Cittatva (unstable mind) -Vata

Tandra (stupor) -Kapha

Nidradhikya (hypersomnia)- Kapha

Ayurvedic classics have explained some major mental disorders like Unmada (psychosis), Apasmara (epilepsy), Mada (intoxication), Murccha (fainting), Sanyasa (coma), Madatyaya (alcoholism) etc. that are produced by the vitiation of both physical and mental Dosa.

Thus Ayurveda has describe different types of psychopathology their application may offer more brilliance to treat difficult mental disability.

Concept of Manasa(Mind)

Object of Manasa
Cintyam Vicaryam Uhyam Ca Dhyeyam Samkalpyamev Ca
Yatkincinmanaso Jneyam Tatsarva Hyarthasamjnakam
(Ca. Sa. 1/20)
Cintya (things requiring thought), Vicharya (consideration), Uhya (hypothesis), Dhyeya (emotional thinking), Sankalpya (determination) or whatever can be known by mind, are regarded as its subjects.

1. Cintya: Thing requiring thought, to think about to do or not to do with purposeful or purposeless manner.
2. Vicharya: It is a distinct analysis, which enough to direct the mind to accept or reject a thing.
3. Uhya: It is a speculation, hypothetical self-discussions and logical thinking about a thing.
4. Dhyeya: It is an emotional thinking about distinct thing.
5. Samkalpya: It is consideration, determination of mind about a thing.

Functions of Manasa
Indriyabhigrahah Karma Manasah Svasyanigrahah
Uho Vicarasca ………………………………………….
(Ca. Sa. 1/20)

Indriabhigraha (control of sense organs), Svasyanigraha (self restraint), Uha (hypothesis) and Vichara (consideration) represent the action of mind.


1. Indriabhigraha:
Manasa is called as the controller of Indiryas because it indicate to receive and send the impulse and impels to cognitive senses for perception of objects.


2. Svasyanigraha:
Controlling of own function or self control is another function of Manasa. It is called Cancala (Ca. Sa. 3/21) so it is necessary to have Svasyanigraha to have right orientation towards desired objects and retraction from those after the purpose is fulfilled.

3. Uha:
Cakrapani explained in favor of Uha that knowledge of perceived objects, which produced by complete examination by mind is Uha.

4. Vicara:
In Caraka Samhita Sarirasthana 1/21, about “Vicara” Cakrapani stated that thinking upon perceived object for its reception (Upadeya) or rejection (Heya) is Vicara.

Concept of Manasa

Human birth is a very rare privilege, for only man has the possibility of living a conscious, wide-awake, controlled life. Human being possess instinct and intelligence. All this things may not happen without presence of Manasa (psyche) and Atma (soul). Our ancient legend of health – Ayurveda, which defines Ayu (life) as the combined state of Sarira (body), Indriya (senses), Sattva (psyche) and Atma (Soul).

Sarirendriyasattvatmasamyogo Dhari Jivitam

(Ca. su. 1/42)

In this way, Manasa is chiefly responsible for perceiving good healthy life.

Signs of good health which are mentioned in Susruta Samhita are as followed –

Samdosa Samagnisca Samdhatumalakryah

Prasannatmendriyamanah Svastha Ityabhidhiyate

(Su. su. 15/48)

A healthy person is one whose humors (Dosas) and metabolic state (Agni) are in equilibrium, whose functional activities of the tissues and excretory systems are in balance, and the soul, senses and mind feel well. Therefore, cheerful state of mind is necessary for the good healthy life.

In today’s metaphysical society, human life has become speedy, mechanized, less effectious and more centered, which contribute to more production of Kama (Desire), Krodha (anger), Lobha (greed), Bhaya (fear), Soka (Grief), Cinta (Worry) and Irsa (envy) etc. like Manasa Vikaras.

In this way, accurate knowledge of Manasa is necessary to understand about nature of life and health.

Ayurveda -The Science of Life (Part-2)

The term 'Ayurveda' consists of two words - Ayu (Life), Veda (Science). Thus the meaning of Ayurveda is 'Science of Life'. Ayurveda - The science of healthy living treasures, directs various paths to promote health in normal persons and to eradicate disease in the ill.

The God of Ayurveda, Lord Dhanvantri evolved during the churning of mighty ocean with a pot of nectar in his hands for the upliftment of mankind. The origin of Ayurveda is based in Vedas, the oldest known classics of the world. It was developed as an independent system of medicine by various ancient scientist like Charak, Sushruta around 2-3 century B.C.

Today's metaphysical society, human life is become speedy, mechanised and less effectious more centered which contribute to imbalance of Doshas (neurohumours) in the human being. Scripture of Ayurveda prescribe Ahara(Diet), Vihara(Life Style) and Aushadha (Treatment) for balance of Doshas Neurohumours) which equally important for promotion of health.The following numerous approaches of Ayurveda gives him a golden success than another health sciences.

• Holistic approach
• Importance of natural life style
• The signs of good health which accepted by W.H.O.(World Health Organisation)
• The wide concept of balance of doshas (Neurohumours) as the basis of health
• The importance of the patient's individual constitution (Prakriti)
• The use of natural herbs which is very useful for our body system
• Panchakarma (Cleaning therapy) and Rasayana (Rejuvenation Therapy) which is useful to treat the disease and to promote the health
• Maintenance of normal health is more important than to eradicate the disease.
  
  
  

Ayurveda-The Science of Life

Human life is considered as the invaluable opportunity to achieve the prime goals of life viz. Dharma, Artha, Kama and Moksa. To achieve all these things, one needs a healthy and calm life. Whole ancient society tried to achieve all four prime goals of life, so that they had a smooth, sound, safe, assured and healthy life style. On the other hand today every one trying to again good financial status and to fulfill all the physical and mental desires, therefore today's metaphysical society is facing unsteady, weakened, hard and everyday changing life style. The gift of this everyone appears to be stressed and confused, as a result they can lead to various physical and mental disabilities. Ayurveda deals with physical, mental and spiritual well being and covers all the aspect of human life, which enhanced by our great ancient sages, through their experience, logic and power of wisdom.

Psychopathology in Ayurveda

Ayurveda has mentioned the ‘abnormal status of mind’ i.e. psychopathology in various contexts. Caraka states that Raja and Tama are chief pathogenic factors of the mind and due to them many Manasa Vikaras (mental disorders) like Kama (passion), Krodha (anger), Lobha (greed), Moha (infatuation), Irsa (jealousy), Mana (pride), Mada (arrogance), Soka (grief), Cittodvega (anxiety), Bhaya (fear), Harsa (exhilaration) are produce. Visada (depression), Abhyasuya (indignation), Dainya (affliction) are also stated as Manasa Vikaras (mental disorders) in other Ayurvedic texts.

Susruta also explains that all the Manas Vikaras (mental disorders) are produced due to various types of Iccha i.e. desire and Dvesa i.e. hates. Hence, the Raja and Tama are the causative factors of mental disorders, which produce various types of desire and hates and in the end of the process all the mental disorders are generated.

Caraka Samhita (Sutrasthana 20) has mentioned 140 types of disease that produce by single physical Dosa i.e. Vata or Pitta or Kapha. Among those some mental disorders are mentioned here-

Vikara Dosa

Asabda Sravana (auditory hallucination) Vata

Tama (faintness) Vata

Bhrama (confusion) Vata

Visada (depression) Vata

Atipralapa (delirious) Vata

Asvapna (insomnia) Vata

Anavasthita Cittatva (unstable mind) Vata

Tandra (stupor) Kapha

Nidradhikya (hypersomnia) Kapha

Ayurvedic classics have explained some major mental disorders like Unmada (psychosis), Apasmara (epilepsy), Mada (intoxication), Murccha (fainting), Sanyasa (coma), Madatyaya (alcoholism) etc. that are produced by the vitiation of both physical and mental Dosa.

Thus Ayurveda has describe different types of psychopathology their application may offer more brilliance to treat difficult mental disability.