A CRITICAL REVIEW STUDY ON THE CONCEPT OF MANAS IN AYURVEDA AND ITS CONSEQUENCE IN PRESENT EPOCH

*Dr. Lahange Sandeep Madhukar, Dr. Bhangare Archana Nivrutti, Dr. Vikash Bhatngar, Dr. Shailza Bhatnagar

ABSTRACT

Ayurveda has been revealed to the world by Maharshi Dhanvanthari for the benefits of the human kind (not only human kind but also animals and plants) as a paramount medicine with scientific approach and emphasized the physician he, who Understands the all aspects inside the body and diseases of the body can cure the patients suffer from various diseases. The mind which plays in dominant role in the treatment of various diseases described in Ayurveda in numerous ways. Knowledge is perceived by the proper combination of Atma, Manas, Indriya, Artha. Without the completion of this circle knowledge will not be perceived. Here Manas is the bridge in between materialistic and spiritual world. When mind is not engaged the organs cannot act independently like the eyes cannot see, message cannot grasped etc. Buddhi which is derived as a consequence of conjunction of the soul, mind, organs of sense and the objects of senses is known as Pratyaksha. Direct perception (Prathyaksha jnana) involves the presence of soul (Atma) mind (Manas), cognitive sense (Indriya) and the object of perception (Indriyartha). (Atma+Indriyaartha+Sannikarsha) Pratyaksa jnana a term denoting the direct knowledge is referred to as Pratyaksha Buddhi as well. This reaction (perceiving the knowledge) sequence for materializing the perception is presence of soul, at first gets in touch with the mind, which in turn comes in contact with the cognitive organ which then establishes contact with the object of perception resulting in direct perception. Sometimes, it is observed that although both the organ and object of perception are present (the soul is invariably present), knowledge of the object is not perceived. It is inferred with this analogy that there is a factor, which is missing or absent, whose presence is convinced for the materialization of direct perception. This is conceiving as mind. Manas, (mind) and Mano Vaha Srothas in spite of untouchable and invisible entity, it is unable to explain through inference of physiological and psychological functions of Manas (mind). When we consider etiopathogenesis, a wide spectrum of Nidanas related mind and Manovaha Srothas concisely categorized.

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