551 PDF

DR NEETA PATEL-BP-2008
IPGT&RA, GAU, JAMNAGAR, GUJARAT,

PDF COMPILED BY DR GIRISH KJ, girideepa@yahoo.co.in
INDEX
ACKNOWLEDGEMENT
HOME PAGE
INTRODUCTION IPGT&RA, JAMNAGAR
2001 BP
CONCEPTUAL STUDY
2002 DG
KB
2003 DISEASE REVIEW
KC
2004
DRUG REVIEW PTSR
2005
RSBK
2006
CLINICAL STUDY SHALYA
2007 SHALAKYA
2008 DISCUSSION A'BAD
2009
2010 SUMMARY & CONCLUSION
2011
BIBLIOGRAPHY
2012
2013
PROFORMA
THESIS SUMMARY
NEETA PATEL - MEDHĀ AND MANAS IN ĀYURVEDA
2008-BP-IPGT&RA, GAU, JAMNAGAR
PDF COMPILED BY DR GIRISH KJ girideepa@yahoo.co.in
THE CONCEPTUAL AND APPLIED STUDY OF MEDHĀ

AND MANAS IN ĀYURVEDA
THESIS SUBMITTED FOR PARTIAL FULFILLMENT OF

DEGREE OF AYURVEDA VACHASPATI [M. D. - AYU.]
BY
DR NEETA PATEL
GUIDE
VD. HITESH A VYAS
M. D. (AYU.)
LECTURER
BASIC PRINCIPLES DEPARTMENT

I.P.G.T. & R.A.
GUJARAT AYURVED UNIVERSITY
JAMNAGAR – 361 008
I
CONTENTS
SUBJECTS PAGE NO.
1) Acknowledgement
2) Key to Abbreviation
3) Schema of Transliterations
4) Introduction 01 – 06
5) Conceptual study
¾ Concept of Medhā 07-
¾ Modern view of Medhā
¾ Concept of Manas
6) Drug Review
7) Clinical Study
8) Discussion
9) Conclusion
10) Summary
11) Addendum
¾ Bibliography
¾ Research Proforma
¾ Questionnaire of Mānasa Prakrti
¾ P.G.I. memory scale
II
KEY-TO-ABBREVIATIONS
• c0 : crk s>(hti
• s&0 : s&~&t s>(hti
• a0 ñ0 : aOTi© ñdy
• a0 s>0 : aOTi© s>g\h
• ki0 : kiÅyp s>(hti
• B[0 : B[l s>(hti
• mi0(n0 : miFv (ndin
• Si0 : Si©Fr s>(hti
• Bi0p\0 : Bivp\kiS
• mhi0 : mhiBirt
• B0g)0 : Bgvd` g)ti
• v]0s*0 : v]S[(Pk s*#i
• v]0d0 : v]S[(Pk dS<n
• ºyi0d0 : ºyiy dS<n
• si>0ki0 : si>²yki(rki
• pi0yi[0s*0 : pit÷l yi[g s*#i
• s*0 : s*#iAYin
• (v0 : (vminAYin
• Si0 : Sir)rAYin
• (c0 : (c(kRsiAYin
• k0 : kÃpAYin
• e0 : e(ºWyAYin
• u0 : u_irAYin
• p*0K0 : p*v< K·D
• m0K0 : m¹ym K·D
• cç0 : cçpi(N
III
• D0 : DÃhN
• a0 : a@Nd_i
• h[0 : h[mi(W
• Ca : Caraka Samhitā
• Su : Suśruta Samhitā
• A.S. : Astānga Samgraha
• N.D . : Nyāya Darśana
• Sū : Sūtrasthāna
• Ci : Cikitsāshtāna
• Śā : Śārīrasthāna
• B.T. : Before treatment
• A.T. : After treatment
• S.E. : Standard error
• S.D. : Standard deviation
IV
SCHEMA OF TRANSLITERATIONS
a=a ai] = au j = ja d = da l = la
ai = ā a> = am z = jha F = dha v = va
e=i a: = h öi = na n = na S = śa
e< = ī k = ka T = ta p= pa P = sa
u=u K= kha q = tha f = pha s = sa
U= ū g = ga D = da b = ba h = ha
â = r G = gha Q = dha B = bha L = la
E=e ¦ = na N = na m = ma x = ksa
E[= ai c = ca t = ta y = ya #i = tra
ai[= o C = cha Y = tha r = ra X = jna
* Singular to Plural made by adding ‘s’ or ‘as’
V
INTRODUCTION
“y¶jig\ti[ d*rm&d[(t d[v> td& s&¼tAy tY]v[(t.
d*r>gm> ¶yi[(tPi> ¶yi[(tr[k> tºm[ mn: (Sv s>kÃpmAt&—” {S&±l yj&v[<d a0-34/1}
Right from the days of Vedic hymns, the interest of the sages has been in
understanding and in controlling the mental processes. The great Gāyatri Mantra is a
prayer offered to the sun, the illuminator of the Universe, to stimulate and enlighten
the mind. Another great Vedic hymn desires that man’s resolves should be auspicious.
Mind and intellect are among the phenomena on which man always failed to
derive into a definite conclusion. Now it is the need of era to interpret and conclude
those ancient concepts of Medhā and Manas in terms of modern medical and
psychological sciences. The changes in the life styles and circumstances have changed
the face of the modern man. For the successful survival of man in this competitive
world there is a need for promotion of mental health and management of various
psychological and psychosomatic problems.
“smdi[P: smi(³ná smFit&ml(çy:. p\sÒiiRm[(ºWymni: AvAY eRy(BF)yt[—” {s&0s*0-15/48}
Āyurveda being a holistic medical science considers Śarira and Manas both as
Rogādhisthāna or seat of disease. Same way definition of Swastha emphasizes on
spiritual, psychological and physical well being of metaphysical faculty in which
Manas is regulator and most important factor.
“sRvmiRmi Sr)r> c #iym[t(R#id·Dvt`. li[k(AtOq(t s>y[igi_i#i sv<> p\(t(Oqtm`—” {c0s&0-1/46}
The term ‘Ayu’ stands for the inseparable concomitance of the Śarīra (body),
Indriya (sense organs), Sattva (Mind) and Ātmā (soul). Manas is considered as the
most important factor from “Tridanda Purusa” for which Āyurveda is propagated.
Medhā affects the happiness or misery of the ‘Ayu’ and is essential for fulfillment of
the motive of Āyurved. It prevents an individual from indulging into Prajñāparādha.
Longevity without Medhā is a kind of burden on society and for man too. That’s why
promotion of Medhā is desired and necessity of everyone.
In Samhitākāla which was the golden period of Āyurved, Ācāryas have given
much emphasis to promotion of Medhā. Gurus in that time used to give their Śisyas
varieties of Dravyas to make them sharp and intelligent (Medhāvī). At present, each
VI
person and scientist is busy with such experiments to achieve high intellect and
powerful mind.
The drugs promoting Medhā (intellect) are termed as ‘Medhya’ drugs.
Ayurvedic System of Medicine has mentioned several naturally occurring medicinal
plants under the category 'Medhya'. By virtue of inducing mental upliftment as major
influence several medicinal plants mentioned as 'Rasāyana Drugs' in Ayurveda are
primarily claimed as 'Medhya'. Further there is a special class of some Rasāyana
drugs called 'Medhya Rasāyana' which is supposed to be having specific influence on
higher brain functions.
“A healthy mind resides in the healthy Body”. The mental health of the
individual plays a significant role in the well being of a person. WHO also defines
health as ‘physical, mental and social well being.’ During the past two decades
interest and research in the field of mental health and mental disorders have grown
rapidly. A recent study conducted by WHO has predicted that in terms of disease
burden; by the year 2020 (that is in the next seventeen years) depressive illness will
become the no.2 disease in the world overriding diabetes, cancer, arthritis etc.
The concept of Manas is widely described in various Samhitās of Āyurveda. It
includes both the angles Prākrta and Vikrta, which can be correlated with psychology
and psychiatry of this era. The modern concept of Manas is somewhat different from
the ancient concept but the major part is going parallel. According to Āyurveda,
Manas is said to be Antahkarana while in other doctrines Manas, Buddhi and
Ahamkāra are described as Trividha Antahkarana. Thus, it can be easily understood
that Ayurvedic concept of Manas include Buddhi and Ahamkāra too. Caraka
postulated various synonyms of ‘Buddhi’ in which ‘Medhā’ is one.
Bhagavad Gītā is a holy text of Hindus in which elaborative description of
human psychology is available; in short it can be firmly said that it is a complete
psychology. According to Bhagavad Gītā the senses and the objects constantly blast
the Manas. Here it is said that the self is like the lord of the chariot and the body is his
chariot. The intellect is the charioteer and the Manas the reins. The senses they say
are the horses; the objects of the senses are the roads. The senses (horses) are to be
controlled by the Buddhi (the charioteer) through the reins, the Manas. The Manas
restrained or unrestrained by the Buddhi leads to the region of vivid joy or the cycle
of birth and rebirth (Samsāra) respectively.
VII
Mankind has always tried to attain peace and happiness through all available
means. The need of attaining mental peace is increasing day by day in view of
tremendous increase in the stress and strain of life especially in urban areas. The rapid
industrialization, excessive crowding, too much of competition, excessive hurry and
worry are some of the important factors. A much clear concept of health, physical as
well as mental, has been described in Āyurveda. Sattvāvajaya Cikitsā is the remedy
that controls the mind from unwholesome objects and ultimately brings peace.
Keeping the importance of the Medhā and Manas in mind this particular work was
thought to be carried out.
HISTORY OF PREVIOUS RESEARCH WORKS

Not much, particular & specific work has been reported on the concept of
Medhā and Manas, while a number of works have been carried out on the various
aspects of Manas. Some of them are as follows.
Jamnagar
• Sharma Vedabrata (1959) – Manasa Vigyana
• Sharma M G (1961) – Saumanasya Tantram
• Agrawal P S (1963) – Manas Karma Adhyayana (smriti – Medha – Buddhi –
Vivechana)
• Dishanayake D M R B (1969) – Applied Psychopathology
• Chhipa R P (1971) – Manasik Prakritigyan evam unki Vyavaharika Upayogita
• Chacko P T (1987) – A study on Sattva (mental constitution) in school going
children of Jamnagar
• Rana S G (1992) – A study on the principle of “Shareeram Hi Sattvam
Anuvidheeyate Sattvam Cha Shareeram” w.s.r. to Amlapitta
• Chandrakar R P (1997) – Concept of Manasa and its role in Psycho-pathology
w.s.r. to Vishada (depression).
• Shreesvathsa (2000) – Concept of Manasa Prakriti and its role in Psycho-
pathology w.s.r. Anavasthita – Chittattva (general anxiety disorders) and its
management
Others
• Chaube Deobrat (1979) , BHU – A study on mind – body relationship w.s.r. to
Charaka Samhita
VIII
• Pandey Trilokinath (1985), BHU – Concept of Mind in Ayurveda and Philosophy.
• Sharma I S (1992), Jaipur – Mana ka svaroopa evam uska Kriyatmaka Parigyana
• Sharma K (1998), Jaipur– Pracheena Granthon mein Ullikhit Mana evam
Manorogon ka Vivechanatmaka Adhyayana
• Sharma R P (2002), Jaipur – Mana ke Medhya Karma ke Sandarbha mein Vaya –
Sthapana Mahakashaya ka Prayogatmaka Adhyayana
• Ghosh Tapan (1999), Kolkata – Studies on the concept of Mana in Samhita w.s.r.
to Psychological parameters.
• Goswami Kanika (2004), Guwahati – Study about Mana w.s.r. to Psychological
parameters.
• Wange D V (1989), Nagpur Shri – Ayurved mein Mano-vivechana : Ek
Adhyayana
• Dive S V (1996), Akola – Charakokta Manovigyana ki Vyavaharika Upayogita –
Ek Adhyayana
• Tashildar Archana B (2004), Kottkkal – A study on the principle “Shareeram Hi
Api Sattvam Anuvidheeyate Sattvam Cha Shareeram” w.s.r to mental retardation.
Works done on Sattvāvajaya Cikitsā

• Joshi P D (1995) - Role of Manasa (Psyche) in the vitiation of Agni and its
management with Sattvavajaya w.s.r. to Hypnotherapy
• Padmavati K (Trivendrum-1998) - Study on Sattvavajaya Chikitsa in comparison
with psychotherapy
• Sudheer (Hassan-2001-2002) - Sattvavajaya in enuresis
• Pandya Siddesh (2005) - Ayurvedokta Sattvavajaya Chikitsa aur Self-hypnosis ka
Smriti-Vardhaka evam Anidropacharaka Chikitsakeeya Paksha ka Adhyayana
Though this much work is available on the subject, no work had been carried out
regarding Medhā in particular. No scholar had tried to evaluate the concept of Medhā
in terms of Āyurveda as well as modern psychology. According to MaharsI Caraka
Medhā should be examined with capacity of Grahana (grasping or retention). This is
also an untouched field to be worked on. That’s why this chapter has been selected for
the descriptive study with the following Aims and Objectives.
IX
AIMS AND OBJECTS
1) To interpret the Ayurvedic concept of Medhā and its parallel knowledge in
modern medical science.
2) To describe the applied concept of Āyurvedīya Mano-Vijñāna.
3) Assessment of Medhā on classical direction.
4) To assess the efficacy of Yastīmadhu Curna (Medhya Auşadha) and effect of
Sattvāvajaya Cikitsā on Medhā.
MATERIALS AND METHODS

Two types of materials have been used for the study.
Conceptual Material –
For this study, the basic and conceptual materials have been collected from the
Āyurvedic classics viz Brhattrayī and Laghutrayī mainly the, Caraka Samhitā and
Suśruta Samhitā and other classics with the available commentaries as well as various
reference books to be reviewed.
Parts of modern medical literature, modern psychiatry and psychological
literature, seminar proceedings, journals etc. have been compiled and analyzed.
Clinical Material
To assess the status of Medhā a clinical study on physically healthy volunteers
who have complains regarding memory (or not) had been carried out on the basis of
Grahana Śakti i.e. registration part of memory. Māsana Prakrti of the healthy
volunteers was also assessed.
DRUG : The present study was divided into two groups and drug was given as
mentioned below.
Group – A : Yastīmadhu granules with Anupāna of milk
Group – B : Roasted Suji granules + Sattvāvajaya Cikitsā
PLAN AND PRESENTATON OF THE WORK:-

The study is divided into seven sections viz.
1) Conceptual study – This part of the presentation will be further divided in three
sub parts 1. Concept of Medhā in Ayurvedic classics will be discussed in first part
2. Interpretation of the concept of the Medhā in the terms of modern science with
its correlation to science of memory will be discussed in this part 3. This part will
describe concept of Manas with all possible angles.
X
2) Drug review – Drug Yastīmadhu will be elaboratively described in this chapter.
Latest informations regarding scientific research works on Yastīmadhu will also
be presented in this part.
3) Clinical study – This chapter will describe the applied part of the present study.
Collected and analyzed data in the tabular form with observation notes will be
presented. Effect of therapy will also be shown.
4) Discussion – Conceptual part of the study will be discussed on the basis of
classical references and logic thinking. Then after observations of the applied
study will also been discussed thoroughly. Probable mode of action of
Sattvāvajaya Cikitsā too is discussed.
5) Conclusion – Effort will be made to draw some definite conclusions on the basis
of former chapters.
6) Summary – The entire work will be summarized in this part.
7) Addendum – This will contain Bibliography, Clinical proforma, Questionnaire to
assess Mānasa Prakrti and P.G.I. memory scale.
According to aims & objectives, the humble and honest efforts have been
made to clarify the subject selected here, based on scientific evidences.
XI
HISTORICAL BACKGROUND
“yi m[Gi> d[vgNi: (ptrÅci[pist[. tyi mimw m[[Gi(³n> m[Gi(vn> k&@:—
m[Gi> m[ v@Ni[ ddit& m[Gi> a(³n: p\jip(t. m[Gi> eºWÅc viy&Åc m[Gi> Fiti ddit& m[—”
{yj&v[<d 23/4}
Analysis of above quotation reflects that the quest of attaining Medhā is not
today’s gift but its roots are found since Vedic era. It was performed in different ways
like, in the form of prayer or entreaty, usage of certain drugs etc. In Rigveda, the
speed of mind, curiosity for methods of mental happiness, prayers for mental
happiness and methods of increasing Medhā (intelligence) have been described. In
Yajurved, Varūna, Agni, Prajāpati, Indra and Vāyu Devtā are prayed to bliss with
Medhā. Then after Purānas also proceed it.
“S¨p&Op) vci si[mi b\iM) b\Ms&vc<li. …………

Etd`b\iM)GZt> nim AmZ(tm[Fikr> prm`—” {gi@D-198 a¹yiy}
In Garūda Purāna Brāhmī Ghrta (9 Dravyas) has been called as Smrti and
Medhākara. Its procedure and contains has also been mentioned in this quotation. It is
clearly indicating the importance of Medhā and similar psychic faculties since that
time.
MEDHĀ:
Vyutpatti (Etymology)
The word ‘Medhā’ is derived from the Samskrta root “m[Fir s©m[” applying
“aöi`” suffix to “m[F`” Dhātu i.e. to meet or to come together or harmonize, means
where all the faculties converged.

“m[F`” + “aöi`” = “m[Fi”
Nirukti (Derivation)
• According to Amarkośa
XII
“m[¹yt[ s©μCt[ sv† aAyim` e(t.” i.e. to have proper correlation and understanding
about the knowledge of the existing objects. Without Medhā, knowledge can
not be understood.
PARIBHĀSĀ (Definition)
• Amarkośa has explained
“F) FirNivt) m[Fi.” means Medhā which retains the Dhī (Buddhi).
• In Śabdakalpadrumam
“FirNS(äy&äi F)m<[Fi m[Ft[ s©μCt[¥Ayi> sv† bh&~&t> (vPy) kri[(t.” which means one
type of Buddhi which has the power of retaining the knowledge for a long
period. Due to Medhā a person will be able to obtain the knowledge of
existing objects and hence person becomes learned.
• Brhaspativācyam has mentioned the Medhā as
“FirNivt) b&(Ü: e(t m[Fi.” the types of Buddhi, which grasps or retains the
knowledge.
• In Vācaspatyam and Śabda Stomomahānīdhī has given its same meaning
“FirNivRyi> b&Üi] yyi b&ÜÂi XitAy n (vAmrN> t#i.” it is that type of knowledge which
is retained for a long period and will not be forgotten.
• In Paryāyaratnamālā
“m[Fi AyiÜirNi(Rmki.” means the power of retention of knowledge.
• In Nāmalingānuśasanam
“F)Fi<rNivt) m[Fi”, “FirNiy&äi F)m[<Fi” means Dhī which retains the knowledge is
Medhā.
• According to Śabdārtha Cintāmani Kośa
“XinAy (#iéi[Biyi<: b&(Üm[FiGZ(tAtYi. yi(B(<<v<ni jgRsv† m*Q>m_ism> sd[(t—” {S¾diY<
(c>tim(Nki[S} which indicates three types of knowledge without which the
people will become idiot.

In Śabdārtha Cintāmani Kośa 3 definitions of Medhā has been mentioned. i.e.
(1) “FirNivRyi> b&Üi]” means which retains the knowledge for long time after its
perception through any sense organ.
XIII
(2) “an[kg\ºYiY< FirNSäi]” power to retain the knowledge of various texts. Means it
keeps the entire knowledge of various kinds of texts by reading, listening, repeating
and practicing.
(3) “at)tin&AmZ(tm[<Fi” means to recall the subject after short or long period which was
experienced in past.
In short the first definition indicates the general meaning to retain any
experience. While in second Medhā seems as powerful entity which retains the
specific knowledge or the essence of the texts gained by reading, listening or
repeating it. Last one shows that it does not only retain the knowledge but time by
time whenever needed it has the ability to recall the same.
Though the Ācāryas have not defined it in the main text, but the commentators
have explained it elaborately.
• Cakrapāni on commentary of Caraka Samhitā mentioned
“m[Fi FirNivt) F):.” {c0s*0-26/350} which means it is a type of Dhī having the
power of retention of knowledge.
• Ācārya Dalhana has commented as
“g\ºYivFirN S(ä m[Fi.” {s&0Si0-1/19}, “g\ºYivFirNkP<Nsim¸y†.” {s&0s*0-2/3} in
the meaning of perception and retention power of knowledge of the text.

In Śabdārtha Cintāmani also Medhā has been define in same way.
• At another place Ācārya Dalhana has commented upon Medhā
“m[Fi sv<ti[¥Äyihti s*Èmtmi p\giQi b&(Ü: ~&tFi(rN).” {s&0(c0-28/1-2 DÃhN}
means unobstructed subtle and very deep knowledge gained by all the senses.
• Hemādri too has commented on the term Medhā
“gZh)tAy a(vμC[d[n Fir(yt&> S(ä: m[Fi.” {a0ñ0s*0-5/37} it is an unobstructed and
uninterrupted perception and retention of the knowledge in all the aspects of
an object.
• Arundutta has mentioned
“b&(Ü(vS[Pi[ m[Fi.” {a0ñ0s*0-11/3} which means it is a faculty of Buddhi.
• In Monnier William’s dictionary the Medhā is understood by the meaning
mental vigour or power, intelligence or prudence, wisdom, retention of
knowledge for long period residue of which cannot be further expressed in
proper time.
XIV
• According to Rasa Vaiśesika the Medhā is concern with Prabhāva (effect) i.e.
Acintya Śakti.
Practically the word ‘Medhā’ is used to denote high intellect. The word ‘Medhāvī’
is used for the person who is the knower of various Śāstras (literature) and having
Pratyutpanna mati. Sometimes ‘Medhā’ is also used for extraordinary recollection
power. But according to Āyurveda, it shows just one phase of the memorizing
process. Ācārya Dalhana defines ‘Medhā’ very clearly as the capacity to retain
various texts.
In nutshell it can be concluded that Medhā is the faculty of Buddhi which has
the power to retain (grasp) the experiences or knowledge and when needed it recalls
that retained knowledge as it is.
m[¹y - Relative word to Medhā is ‘Medhya’ which is derived from word ‘Medhā’
adding ‘ya’ suffix
1. “m[Fiy] (ht> m[¹ym`” {DÃhN0s&0s*046/150} means which is beneficial to Medhā.
2. “m[Fijnk‚” {S¾dkÃpW&m} means which produces Medhā.
3. “FirNS(±tvF<km`” {amrki[S} means which promotes the retention power.
PARYĀYAS (SYNONYMS) OF MEDHĀ

From the Vedic era the word Medhā is being used. Other words which bear
almost similar meaning to it have also postulated in various classics.
1} “s>XinmiXin> (vXin> p\Xin> m[FiØ(OTGZ<(tm<(tm<n)Pi j*(t: AmZ(t: s>kÃp: çt&rs&: kimi[ vS e(t
svi<·y[ti(n p\XinAy nimF[yi(n Bv(ºt.” {E[0 u0 3/20}
In Aitareya Upanisada Medhā has been depicted as synonym of Paramātmā.
Here Medhā means the ability to retain the experiences.
2} “p\(tBi p\(tpRp\Xip\[xi(cd&pl¾Fy:.
s>(v(_i: S[m&P) Ø(OT:, si m[Fi FirNxmi—” {a(BFin (cºtimN) d[vki·D-2}
3} “b&(Üm<n)Pi (FPNi F): p\Xi S[m&P) m(t:.
p\[xi[pl(¾F(áRs>(vRp\(tp¶X(¼tc[tni:—” {nim(l©in&Sisn> F) vg<:-1}
1. Buddhi 2. Manīsā 3. Mati
4. Prajñā 5. Upalabdhi 6. Pratipat
7. Cetanā 8. Jñapti 9. Śemusī
XV
10. Dhisanā 11. Samvitti 12. Chit
13. Preksā 14. Dhī 15. Vijñāna
16. Pratibhā 17. Drasti 18. Smrti
All these words are having different composition of letters and meanings from
one another. But still they are used as a synonym in broad sense. In Āyurveda, Dhī,
Smrti, Buddhi are used commonly. So it is necessary to know these faculties also
before explaining or understanding Medhā in totality.
BUDDHI
A careful screening of the literature prevailing since the time immemorial
reveals that, the term ‘Buddhi’ has been in frequent use. However, some times it has
remained a matter of philosophical thinking whereas sometimes it constituted a part of
the intellectual domain.
The intellectual concept of ‘Buddhi’ has again remained a point of great
importance and various aphorisms have been in tradition of Indian literature. It would
be worth mentioning that for different virtues of individual different deities were
considered as the controlling authorities of the concerned virtues. For example,
Kubera was the controlling authority of the finance and the wealth, Aświni were the
controlling authorities of medical science. In the same way, Goddess Saraswati was
symbolized as the controller of the intellect. Even then, Gāyatri was also supposed to
provide an individual with the intellect and in Vedas and Upanisada some hymns
related with the Gāyatri are available at the same time (Śuklayajurvedīya Rudra
Astādhyāī 9/2). Rudra is prayed to provide with super intellect and other intellectual
faculties. (Rudra-astādhyāī 8/7) Indra has been also prayed to bless an individual
with the provision of intellect.
“S> n eºWi[ bZhAp(t:.” {t](_ir)yi[p(nPd` 1/1}
“S m[ºWi[ m[Fyi ApZNi[(t.” {t](_ir)yi[p(nPd` 1/4}
Though the topic is mainly related with Medhā but no direct reference is
available regarding the evolution of it. While on the other hand in all Hindu
Philosophies references are available regarding the process of origin of the universe in
which Buddhi (Mahat) is the first evolute. As Medhā is used as synonym of Buddhi at
many places, the evolution of Buddhi can be understood as of Medhā too.
XVI
EVOLUTION OF THE BUDDHI (MAHAT)
When describing the evolution of the universe different theories were
postulated by the different schools of thought. The Prakrti as described by the Indian
sciences is the sole source of the creation of the universe, as Suśruta says
“sv<B*tinim` kirNmkirNm` sRvrjAtmi[lxNmOT@pm(KlAy jgt: s>Bvh[t&‘‘.” {s&‘Si‘1/3}
Mahat – After the Samyoga, Prakrti loses its Triguna sāmyāvasthā & also
Avyaktāvasthā to release manifold Trigunavaisamyayukta tatvās. Out of which Mahat
tatva is the first one, it is also called as Buddhitatva.
“yd[t(osZt> b)j> p\Finp&@PiRmkm`.mh_i_v(m(t p\i[ä‚ b&(Üt_v> td&μyt[—” {si>²ys*#i-2/13}
Caraka also says… “jiyt[ b&IÛrÄyäid`‘‘‘‘‘‘‘‘” {c0Si0-1/66}
It is of three types depending upon the dominancy of Trigunas & their
functions differ accordingly hence is called as ‘t(Ãl© Ev’ i.e.
“aÄyäAy (l©(mv (l©> yAy.” “a¹yvsiyi[ b&(Ü:—” {si>²ys*#i 2,13}
The term Mahat signifies all pervasive nature of Buddhi tatva. Buddhi is
eternal and not eternal both. It is the main psychical instrument. It is the principal
organ which controls the two other internal organs ‘Ahamkāra and Manas’ (mind) and
also the external sense organs. The importance of Buddhi can be proved because it
directly brings about the experiences of the self while other senses transfer their
experiences through the mediation of Buddhi. It is alone the receptor of all
subconscious impressions. The intellect being a principal organ pervades all the sense
organs and always produces the result in the form of knowledge. The importance of
intellect can be inferred from the possibility of recollection which is of the nature of
meditation, the highest of all mental functions. But without the help of external sense
organs intellect can never function as an instrument. The intellect is only motivated to
work for the experiences and enjoyment of the self. The main functions of intellect
are as certainment and resolution. It also collects past experiences and memories.
(Sāmkhya Kārikā-23, Sāmkhya Sūtra 2/13, Sāmkhya Bhāsya 8/12, Science and
Philosophy of Indian Medicine)
The philosophical aspect is not much related to the present dissertation work
so it is not dealt here in detail and directly come to the aspect of Buddhi, which is a
part of the intellectual domain.
XVII
INTELLECTUAL ASPECT OF BUDDHI
The word ‘Buddhi’ has originated from the Samskrta word “b&F` g\hN[”
applying suffix “(±tn`” to “b&F`” Dhātu, the word has been derived. It can be defined as
a phenomenon by which knowledge is gained “b&¹yt[ an[n e(t b&(Ü ”

1) According to Cakrapāni on Caraka Samhitā
“b&(Ü: a¹yvAy(t”, “b&(Ü(n<áyi(Rmki” {c0Si0-1/21,23} which means it gives an
initiative to work, to come to final conclusions after proper analysis.

2) Ācārya Dalhana has also stated the same. Moreover he said
“Uhipi[hp*v<k vAt& (vmS< b&(Ü:.” {s&0Si0-1/18} means coming on to final conclusion only
after proper reasoning and logic.
3) According to Bhagavad Gītā “Äyvsiyi(Rmki b&(Ü:.” {Bgvd` g)ti-2/41} i.e. Buddhi is a
phenomenon which motivates a person to work in a particular fashion.
4} “vt<minkil[ yi mni[Y<s>SyAy (náy> kt&† tdYi<¹yvsiyi[pi@Qi si-b&(Ü:.” {a0d0a0ñ0s*0-2/13}
A critical assessment of these definitions clarifies that Buddhi represents all
the complex intellectual functions of the brain. In other words it can be said that
highly complex intellectual functions performed by the brain is called ‘Buddhi’.
MANIFESTATION OF BUDDHI
In Śārīrasthāna Adhyāya 3, while describing the list of ‘Ātmaja Bhāvas’,
Ācārya Caraka has clearly mentioned Dhāranam, Dhrti, Buddhi, Smrti (C.Sha.3/16).
Maharsi Suśruta has clearly included ‘Jñāna-Vijñāna’ in the ‘Ātmaja Bhāva’ too.
Here commentator Gangādhara, while explaining the word Dhārana, says ‘It is that
which is retained for a long time by Manas’. As discussed earlier, this is the
description of Medhā, thus Medhā is the Bhāva of Ātmā which is manifested during
gestation.
“pøm[ mn: p\(tb&Ütr> Bv(t, POq[ b&(Ü: ‘‘‘‘‘‘‘‘‘‘‘.” {s&0Si0-3/30}
While describing the monthly development of the foetus Ācārya Suśruta says
that in the fifth month of the pregnancy, the foetus is endowed with mind and wakes
up from the sleep of its subconscious existence. In the sixth month cognition (Buddhi)
comes in. Here Buddhi comes after the Mind, whereas in evolution process of the
Srsti, Buddhi is the first evolute. So it’s bit controversial.
XVIII
Solving this view it can be understand like this. In the process of foetal
development Buddhi doesn’t evolve but its manifestation occurs.
TYPES OF BUDDHI ACCORDING TO BHAGAVAD GĪTĀ
(1) Sāttvika Buddhi
“p\vZ(t> c (nvZ(t> c kiyi<kiy[< ByiBy[.
bºF> mi[x> c yi v[(_i b&(Û: si piY< si(Rvk)—” {Bi0 g)ti-18/30}
The intellect which correctly determines the paths of activity and renunciation,
what ought to be done and what should not be done, what is fear and what is
fearlessness, and what is bondage and what is liberation, that intellect is Sāttvika.
(2) Rājasika Buddhi
“yyi Fm†mFm† c kiy† cikiy<m[v c.
ayYivRp\jini(t b&(Û: si piY< rijs)—” {Bi0 g)ti-18/31}
The intellect by which man does not truly perceive what is Dharma and what
is Adharma, what ought to be done and what should not be done, that intellect is
Rājasika.
(3) Tāmasika Buddhi
“aFm† Fm<(m(t yi mºyt[ tmsivZti.
svi<Yi<(ºvpr)ti>á b&(Û: si piY< tims)—” {Bi0 g)ti-18/32}
The intellect which imagines even Adharma to Dharma, and sees all other
things upside-down, Wrapped in ignorance that intellect is Tāmasika.
Physiology of Buddhi
“eIºWy[N[IºWyiYi[< Ih smnAk[n gZHt[. kÃ¼yt[ mnsi t*¹v† g&Nti[ di[Pti[¥Yvi—
jiyt[ IvPy[ t#i yi b&IÜIn<áyiIRmki.ÄyvAy(t tyi vä&‚ kt&† vi b&(Üp*v<km`—”
{c0Si0-1/22-23}
Objects are perceived with the help of sense organs together with mind. This
perception is purely mental in the beginning, the practical advantages or
disadvantages are ascertained thereafter. The intellect which determines the specific
properties of the object impels a same individual to speak or act intelligently.
Function of Buddhi
To give decision by looking at the Kārya – Kārana bhāva or to decide
acceptance or non acceptance of a subject is the function of Buddhi. This function is
XIX
also called as Vyavasāya. The fifth and final stage for production of Buddhi
(knowledge) is accomplished by Manas. Regarding this function Cakrapāni
comments that after the Uha and Vicāra; ‘Adhyavasāya’ takes place, which is either a
stage of Buddhi or a function of Buddhi. Further, Cakrapāni has clarified
‘Adhyavasāya’ as a deciduous stage, where an individual indulges in accepting or
condemning an idea decision or object. If it seems useful, the decision will be in
favour of getting contracted with it while in case it appears useless, disfavour of the
attachment shall occur.
SMRTI
The 'Smrti' is the term used to denote a wide array of higher intellectual
faculties including memory, cognition, past sense perception, mastery in higher
sciences hence is also used in metaphysics.
“b&(ÜAt& Uhipi[hyi[r[k‚ kirN> gmyRyiRmin>, AmZ(tAt& p*vi<n&B*tiY<Amti<r> AYi(ynmiRmin>
gmyt)Ryiwn&srN)ym`.” {cç0c0Si0-1/72}
It is explained by Cakrapāni that it is one of the functional components of
Buddhi. It directs one self by recollecting the past experience.
“b&(Ü: AmZ(trh§iri[ (l©i(n prmiRmn:.” {c0Si0-1/72}
In Āyurveda Smrti is enumerated as one of the Laksanas of Ātmā.
“B(ä: S)l> Si]c> o[P: AmZ(tmi[<hARyigi[ ……” {c0Si0-3/13}
This statement is further substantiated by the fact that Smrti has also been
considered as one of the Laksanas of Sattva.
According to Tarka Samgraha, Buddhi has two components viz. Smrti and
Anubhava.
“s>Akirmi#ijºy> Xin> AmZ(t:. t(ÝÒi> Xinmn&Bv:—” {tk<s>g\h}
Smrti : It is useful in remembering the information present in literature.
Anubhava : This is used for remembering past experience acquired through
Jñānendriyas.
DEFINITION :
• Cakrapāni on Caraka has commented on Smrti at various places
1. “AmZ(t: sv<Bivt_vAmrNm`.” {cç0c0Si0-1/140} The ability to recognize the basic
nature of all matters is Smrti.
XX
2. “AmZ(t: AmrNXin>, AmZ(tXin> AmZ(tSiàj> Xin> g(NtXin> c.” {cç0c0(v0-4/4} While
explaining the qualities of Āptas, Smrti is the term used to indicate prowess in Śāstras.
Smrti indicates ability to recollect and to be well versed in Śāstras and to acquire
mastery in higher sciences.
3. “AmZ(t: at)tiY<(vPyXin>.” indicates the ability to recollect the past knowledge.
• According to Dalhana “p*vi<n&B*tAyiY<Ay AmrN> AmZ(t:.” Smrti is defined as the
cognition of past experiences.

• According to Yoga Sūtra “an&B*t(vPyisÀp\mi[P: AmZ(t:.” {yi[gs*#i-1/11} Preservation of
the acquired faculty of cognition is Smrti.
• According to Kanāda “aiRmmnsi[: s>yi[g(vS[Pit` s>AkiriμcAmZ(t:.” {v]S[(Pk s*#i-9/2/6}

Smrti is the product of the trades on internal impressions produced by the union of
experience of soul and mind.
• According to Hemacandrācārya, “visni[d`bi[Fh[t&ki t(dRyikiri AmZ(t:.” Smrti is the
mass product of the knowledge gained by the impressions or traces gathered in

mind.
• “AmZ(tá Xini[plxN>, t[nin&Bvigmi[¥(p bi[¹y:.” {mF&ki[P0mi0(n0-21/1}

Smrti is recognised as one of the characteristic features of cognizance.
“AmZ(t> AmrN[n” {c0(v0-4/4}
To examine the Smriti Ācārya Caraka has said that the memory is inferred by
recollection.
“AmZ(t(m(t AmZ(tjnk‚ s>Akir:, AmrN[n (h tRkirN> s>Akiri[¥n&m)yt[.” {cç0c0(v0-4/8}
The meaning of the term, Smrti has been elaborated by Cakrapāni in this
context. Smrti, here does not stand for mere recollection but for the whole process
involved in the formation of the faculty of memory.
DHĪ
“F)yt[ anyi e(t F) ” means by which the known subject can be retain for long
time is called Dhī or Medhā. “F) Xin[ Xin B[d[ a(p” Dhī is a variety of Jñāna.
“S&~&Pi~vN> c]v g\hN> FirN> tYi.
Uhipi[hiY<(vXin> tRvXin> c F) g&Ni:—” {ciN±y n)(t}
XXI
From this quotation described in Cānakya Nīti it is found that Grahana,
Dhārana, Uhāpoha are qualities of the Dhī. It can be possible by the varieties of
Jñāna not Dhī alone. In Caraka Samhitā Śārīrasthāna, when describing
Prajñāparādha, ‘Dhī’ has been used as a synonym of ‘Buddhi’.
SITE OF MEDHĀ
“siFk‚ ñd`gt> (p_im`” {a0ñ0s*0-12/13}
There is no direct evidence found regarding the site of Medhā but indirect
references helps to predict the site of it. Sādhaka Pitta is responsible for the
manifestation of the Medhā and it is situated in the Hrdaya (heart) so it can be said
that heart is the seat of Medhā also.
1} “rsviti(dmigi<Ni> sRvb&Ü)(ºWyiRmnim`.
p\FinAyi]jsá]v ñdy> AYinm&μyt[—” {c0(c0-24/35}
2} “kirN> sv<b&Ü)ni> (c_i> ñdy s>(~tm`—” {B[l0(c0-8/4}
3} “ñ(d s(ºtOqt[ (c_i> b&(Üsv[<(ºWyi~ym`—” {B[l0(c0-23/14}
Ācārya Bhela and Caraka have considered Hrdaya (heart) as the seat of
Buddhi and Citta (Mind). Medhā is the faculty of Buddhi, so seat of Buddhi should be
consider as the seat of Medhā too.
INTER RELATIONSHIP OF BUDDHI, MEDHĀ AND SMRITI
After critical examination of Budhhi, Medhā and Smrti it could be pointed out
that these are the steps of same process. One is incomplete without the rest. The
process of recollection takes place properly only and only after the Buddhi, Medhā
and Smrti unites. So in this sense they are undifferentiated.
This could be understood well by comparing the cognition process with
computer. In this computerized world everybody is familiar with the utility and need
of computer. The important data is first entered, stored and after some days, months
or even after many years also it can be recollected just as it was stored. Human brain
XXII
is also a one kind of computer. Only difference is that computer can not think itself
because it is Acetana, while human being is Cetana (conscious) with the presence of
Ātmā (soul) and all the actions performed by the conjugation of Manas.
In computer, datas are first inputed externally then it interprets this data and
converts it into binary digits 0 and 1 (computer language) for storage. Then it stores
this data on Hard disk, CDs, Pen drives etc. storage devices. Then by time, as per the
need this stored data gets recollected again by converting it in to general language.
Here computer is able to put forward only those facts which has been entered and
safely stored.
Almost similar process of Memory conducts by human brain. For the
cognition sense objects conjoins with senses and senses with Manas. Buddhi vyāpāra
(discrimination) follows just after it. Buddhi works on it by reasoning and logic and
reacts accordingly. If there is no action to be taken then the gained knowledge gets
stored for further use. Retention of cognition takes place under the area of Medhā
(storage device). When any stimulant comes against, those stored experience comes in
mind. Recollection happens with the help of Smrti.
Thus, in humans also if the knowledge or experiences are not encoded and
retained properly then all the efforts of recalling would be in vain. So, Smrti needs
systematic interpretation and retention. In this way Smrti produces when encoding,
retention and recollection of the experiences unites. In which Buddhi helps in
encoding, Medhā in retention and Smrti facilitates recollection.
In short encoding is must in Smrti, only those subject could be recalled which
has been encoded before. The same way if retained knowledge is not recollected it is
of no use. After this description, it can be traced out that though Buddhi, Medhā and
Smrti are having different meanings and functions they can not work independently.
But they work together and seem similar most of the times.
Above discussion shows that Medhā is a broad term which comprises of the
mental faculties like Buddhi and Smrti also, which are again interrelated with each
other and accordingly the Medhā can be subdivided into the following faculties.
1) Viveka śakti (power of discrimination)
2) Grahana śakti (power of grasping)
3) Dhārana śakti (power of retention)
4) Smarana śakti (power of recollection)
XXIII
FACTORS AFFECTING THE MEDHĀ

Medhā (Retention power) is the basic step for the process of Smrti (Recall).
Means if the person is not able to grasp or retain the present events or experiences
then in future it will be impossible to recall because it does not exists. Many scientists
believe that this retention power (Medhā) is depended upon the development of brain.
Up to what level brain is developed the retention power will also be accordingly. One
person can retain any experience for longer time even though he may not be able to
express it on right time because that experience has been lost before the time came.
While another man takes long time to retain any subject but after that he will be able
to recall it when needed. This individual difference in retention power is due to the
difference in the development of brain. But still there are other factors also which
influence on Medhā. These external factors are
1. Abhiruci (Interest) 2. Sambandha (Association)
3. Pranidhāna (Concentration or attention) 4. Abhyāsa (repetition)
(1) Abhiruci (interest) – Each and every person has its own field of interest.
Accordingly understanding of the subject becomes easier, hence grasping takes place
without much effort. i.e. A mathematician can solve the maths puzzle easily compare
to a common man, on the other hand he may not understand the chemistry as well.
(2) Sambandha (Association) – The new thing comes to contact may be similar or
related to the previously learnt one. If not then also brain tries to associate it with any
known subject, because association facilitates the categorization of new subject to
retain it for longer time.
(3) Pranidhāna (concentration or attention) – The popular concept of concentration
implies that there is an intense application of the mind to a circumscribed area of the
environment (an object, an idea etc.) to the exclusion of all extraneous thoughts that
have no bearing on the focus of attention. Thus the width of the area on which
attention is focussed is thus narrowed down, leads to deeper encoding of grasped
subject.
(4) Abhyāsa (repetition) – The subject which is experienced repeatedly make a
profound imprint in the brain. The thing heard or read once may remember or may not
but one book or Śloka if repeated frequently then whole thing can be remembered. It
is the common experience of students. In ancient teaching methodology our ancestors
paid much emphasis on repetition. Gurus used to teach next lesson only when Śisyas
XXIV
remember the previous one. Suśruta while describing the learning methods for
students (Śisyas) has stated “Evm[k]kSi[ GTy[diRmni cin&pq[t`” {s&0s*0-4/54}. Caraka
opines that “s*#imn&p(rçmºp&n: p&nrivt<y[d” {c0(v0-8/6}.

Moreover, individual difference in the registration or encoding process also
plays a major role in the retention power. So, it can be said that registration phase is
more important than the retention power. Because only those subjects will be retain
which has been gone through the encoding process.
It is mere impossible to recall the knowledge which has not been retain. But it
is not necessary that the knowledge which has not been recalled is not passed through
the retention process. Because many times person seems unable to recall such things
on time which he could recall at any time before. The same thing comes into mind
effortlessly after the person gets tired by recalling it. If it was not retained then how
does it recall?
In spite of fundamental similarities in the mankind as a whole, differentiation

find from individual to individual. The factors of this differentiation are multifarious
and they together exert effects on the constitutional, temperamental, psychological
and spiritual make up of each individual. It reflects the inner dynamical characteristic
of an individual which is a portrait of his important dimensions of behaviour.
RELATION OF MEDHĀ TO DOSAS AND DHĀTUS

According to Āyurveda Tridosa and Pañcamahābhūta are the basic
constituents of the body. The Tridosas namely Vāta, Pitta and Kapha are not merely
groups of symptoms, but they represent definite biological process that take place
inside the body hence may be described as ingoing organised protoplasmic nutrient
material in the circulation. These three are called Dhosas as they are susceptible to
vitiation and they are known as Dhātus as they support the body in their state of
equilibrium. In balanced state they are claimed to influence Medhā alternatively in the
following manner.
DOSAS
1. Vāta: Vāta is not directly concerned with Medhā but in the whole process of
perception up to recall it plays a major role. In general function of Vāta, Ācārya
Caraka has mentioned that it coordinates all the sense faculties and helps in
XXV
enjoyment of their objects. Thus it helps in the process of perception. Among the five
types of Vāta, Prāna is responsible for controlling the functions of Buddhi and
Manas, while Udāna helps in recalling the past experiences.
“sv[<(ºWyiNim&wi[jk:”, “sv[<(ºWyiYi<nim(Bvi[Qi” {c0s*0-12/8}
p\iNviy& - “b&(Üñdy[(ºWy(c_iFZk`” {a0ñ0s*0 12/4-5}

-“k·qi[rÅcri[ b&Ü)(ºWyñdymni[Fmn)” {a0s>0s*0-20/4}
udinviy& -“blvN<AmZ(t(çy:” {a0ñ0s*0 12/5-6}
-“vik`p\vZ(_iyRni[ji<blvN<éi[t:p\)NnF)FZ(tAmZ(tmni[(vbi[Fni(d(çy:.”
{a0s>0s*0-20/4}
2. Pitta: Promotion of Medhā is the generalized function of normal Pitta but Sādhaka
Pitta is mainly responsible for good Medhā, Buddhi and Abhimāna. Adhamalla on the
commentary of Śārngadhara Samhitā has opined that the Pitta which remains in
Hrdaya means Sādhaka Pitta is responsible for Medhā and Prajñā. This is done
because Pitta is Agni Mahābhūta dominant and Agni Mahābhūta is formed by Sattva
and Raja Mahāgunas. Sattva is responsible for cognition while Rajas is stimulator of
any activity. Due to opposite properties it dispels the Kapha and Tama which are
obstructing in nature of the Hrdaya and thus enables the Manasa to perceive the
things.
While Ācārya Bhela has classified Alocaka Pitta in Cakshu vaiśesika and
Buddhi Vaiśeshika. Buddhi Vaiśesika is situated between the two brows in a
Srngātaka. It grasps the knowledge after knowing the knowledge and the knowable. It
retains what is grasped. It illustrates well and repeats by what is retained.
“p\Bi p\sidi[ m[Fi c (p_ikmi<(vkirjm`.” {c0s*0-18/50}
“rigp(ät[ji[m[Fi[OmkZ(Rp_i>” {s&0s*0-15/5}
“x&_iZ¥@(cp\Bim[FiF)Si]y<tn&mid<v]:” {a0ñ0s*-11/3}
“b&(Üm[Fi(Bminiw]r(Bp\\[tiY<siFnit`” {a0ñ0s*0-12/13}
“yt` (p_i> ñdy[ (tOq[ºm[Fip\Xikr> c tt`” {Si0p*0K0-5/50}

“b&(Üv]S[(Pki[ nim yi[ B\&vi[m<¹y[ ~Z©iTkAY: s&s*ÈminYi<n¹yiRmkZtin` gZh`Ni(t Xin[n X[y> Xin>
kZRêX[yk]vÃyiY[<P& dS<y(t. tAmid`XinX[y> XiRvi Xin> gZh`Ni(t.gZh)t> Firy(t. Fi(rt> p\Ry&dihr(t at)t>
Amr(t” {B[l s>(hti0Si0-4/5}
XXVI
3. Kapha: Proper function of Buddhi depends on the normal state of Kapha. Kapha
due to its Snigdha and Sthira Guna helps to retain the grasped knowledge for a long
period. Intellect which is steady and capable of doing everything is due to Kapha.
Tarpaka and Avalambaka Kapha in their normal state confer the knowledge and
intelligence. Kapha is also responsible for the best qualities of Dhrti which controls
the unsteadiness of mind.
“XinmXin> b&(Ü> mi[h” {c0s*0-12/12}, “gÀB)rb&(Ü: AY*li©:” {Si0p*0K0-6/66}
“xmiGZ(trli[Bá” {c0s*0-18/51}
DHĀTU
Ācārya Caraka has described examination of Sāra in ten fold examination.
Person should be examined with reference to Sāra or the excellence of their Dhātus.
Among the seven Dhātus the best qualities of Rasa (Twak), Rakta, Māmsa, Majjā and
Oja Dhātu improves the functions of Medhā. Rasa Dhātu nourishes the Buddhi
whereas the best quality of Rakta is responsible for the promotion of the Medhā and
Mansvita. So it facilitates the proper perception. Mamsa Sāratā indicates strong Dhrti
and knowledge likewise the Majjā of best quality stated to strengthen the learning and
knowledge.
Rv±sir - “s&Ksi]Bi³y]Vyi[<pBi[gb&(Ü(vwiri[³yp\hP<N”
r±tsir -“si sirti s&Km&Üti> m[Fi> mn(AvRv>”
mi>ssir -“xmi> FZ(tmli]Ãy> (v_i> (vwi>”
m¶jisir -“blvºt: ~&t(v_i(vXini” {c0(v0-8/103-109}
Oja is the essence of all Dhātus. Ojas has direct relationship with all the
faculties of Buddhi, as it is held responsible for their nourishment. It confers the
External and Internal organs for their own actions to be performed. External organs
mean Karmendriyas while Internal possessed Mana, Buddhi etc.
“t#i bl[n (AYri[p(ctmi>sti sv<c[OTiAvp\(tGit: AvrvN<p\sidi[ biHinimi¿yºtriNi> c
krNinimiRmkiy<p\(tp(_iB<v(t—” {s&0s*0-15/20}
In a nutshell it can be said that the best qualities of Prāna and Udāna Vāyu,
Sādhaka Pitta, Tarpaka and Avalambaka Kapha, Rasa, Rakta, Mamsa, Majjā and
Ojas are responsible for the normal functioning and best qualities of Medhā. A
vitiation of any of these factors will reflect upon the faculties of Medhā.
XXVII
Vrsya and Rasāyana drugs will act as Medhākara by improving the Dhrti.
Likewise other Medhya drugs will also act through alleviation of the Dosa and by
correcting the function of the Dhātus and Malas improving function of Dhī, Dhrti and
Smrti. As this function of Dhī, Dhrti and Smrti are related with the function of
Manasa, Medhya drugs also improve the function of Manasa.
RELATION BETWEEN SHĀRIRA PRAKRTI AND MEDHĀ

In Āyurveda, the term ‘Prakrti’ has been used in the sense of personality. The
words Śāririka prakrti, Deha-prakrti, Kāya-prakrti or Dosaja prakrti are used in the
same sense and denote the physical typology based on the principle of Tridosa of
Āyurveda. These are the Vāta, Pitta and Kapha. While Mānasika prakrti is known as
Trigunātmaka typology as it is based on the fundamental postules of three
constituents of Manas. These are Sattva, Rajas and Tamas.
It is a reality that human organism behaves in a wholesome complex manner
and cannot be isolated physical and psychological factors of Prakrti on different and
independent substratum and so these two biases are just based on the predominance
and specification of fields otherwise they are immediately related.
Vāta Prakrti – In the characteristics of Vāta Prakrti by its Amśamśa Ācārya Caraka
has mentioned that Vāta Prakrti people due to the Śīghra Guna of Vāta seems quick
in understanding (grasping) but weak in recalling things means they have good short
term memory but poor long term memory. While Ācārya Suśruta has said that they
have lack of patience and less discriminative power. According to Ācārya Vāgbhata
they are unsteady in respect of Dhrti, Smrti, Buddhi and movement.
“~&tg\i(hNi[¥ÃpAmZtyá” {c0(v0-8/98}
“aGZ(t”, “aÄyv(AYtm(t” {s&0Si0-4/66}
“clFZ(tAmZ(tb&(Üc[OTi” {a0ñ0Si0-3/85}
Pitta Prakrti – According to Ācārya Suśruta Pitta Prakrti person is highly

intelligent, clever and loves to monopolise the conversation. Ācārya Vāgbhata has
mentioned the same thing.
“m[Fiv) (np&Nm(t(v<gZH väi” {s&0Si0-4/69}
“(vBvsihsb&(Übli(ºvti[”, “m[Fiv)” {a0ñ0Si0-3/91-92}
XXVIII
Kapha Prakrti – Kapha Prakrti person is endowed with self control and having
strong faith in Śāstras. He is intelligent, taking more time to grasp any subject but
after that possessed with good memory.
“FZ(tmin` blvi>(árg\ih)”, “ØQSiàm(t:” {s&0Si0-4/72,75}
“b&Üyi y&ä:”, “AmZ(tmin`” {a0ñ0Si0-3/96,99}
RELATION BETWEEN MĀNASA PRAKRTI AND MEDHĀ

Sattva (Manas) has been regarded the essential constituent of life and that it
has been recognised as one of the chief determinants of human organism, as regards
its development and formation of human personality. The mental typology as met in
Āyurveda is known as Trigunātmaka typology as it is based on the fundamental
postules of three constituents of Manas. According to Caraka, human psyche is
divisible into three kind viz. Śuddha (Sattva-Kalyānāmsa), Rājasa (Rosāmsa) and
Tāmasa (Mohāmsa).
Sāttvika Prakrti – Sāttvika type of mental faculty is auspicious. Ācārya Suśruta has
said that Sāttvika types of people are possessed with good Buddhi, Medhā, Smrti and
Dhrti. Means they have these faculties all together. They are endowed with good
memory, retentive power and resolute mind.
si(_vkiAt&- “(t(txi sRy> Fm< ai(At±y> Xin> b&(Üm[<Fi AmZ(tFZ<(trn(BP©Åc” {s&0Si0-1/18}
mih[ºW> - “stt> Siàb&(Üti”, yiÀy - “AmZ(tmiöC&(c:” {s&0Si0-4/82-86}
b\iM>- “Xin(vXinvcnp\(tvcns>pºn> AmZ(tmºt>”, aiP† - “p\(vBivcn(vXini[pFirNS(äs>pºnm”
yiÀy> - “AmZ(tmºtm]Vy<l(ÀBn>”, vi@N> - “S*r> F)r>” {c0Si0-4/37}
Rājasika Prakrti – Rājasika type of mental faculty represents wrathful disposition.
Rājasika people are impatient in nature. They have no proper control on mind.
“d&:Kbh&lti¥TnS)lti¥FZ(trh§ir ainZ(tkRvmki@·y> dÀBi[ mini[ hP<: kim: çi[Fá” {s&0Si0-1/18}
Tāmasika Prakrti – Tāmasika type of mental faculty represents ignorant disposition.
People are less intelligent and devoid of mental faculties. They are stupid and
deficient of all the intellectual faculties.
“(nrik(rON&mm[Fs>”, “sv<b&ÜÂ©h)n>”, “B)@mb&Fmihirl&¾Fmnv(AYtm” {c0Si0-4/39}
timsiAt& - “(vPi(dRv> ni(At±ymFm<S)lti b&Ü[(n<ri[Fi[¥Xin> d&m[<FARvmkm<S)lti” {s&0Si0-1/18}

piSv - “d&m[<FARv> mºdRv>”, mRAy - “mi]²y†” {s&0Si0-4/95-96}
XXIX
AGNI AND MEDHĀ
In living beings the Agni is one among the twelve Prānas. It is the key factor
for any kind of transformation occurs in the environment as well as in the body. Agni
works on ingested Āhāra and converts it into Āhāra rasa which is the nutrient of
whole body. Āyu (longevity), Upacaya (anabolic activities), Varna (complexion),
Bala (strength), Swāsthya (health), Utsāha (enthusiasm), Tejas (spirit), Prabhā
(splendour), Ojas (essence of Dhātus) all these factors are depended on Agni.
“aiy&v<Ni[< bl> AviA¸ym&Rsihi[pcyi] p\Bi.
ai[jAt[ji[¥³ny: p\iNiái[äi d[hi(³nh[t&ki:—” {c0(c0-15/3}
Pāchaka Pitta is said to be the seat of Agni. It controls the rest of the Pittas to
perform their action. Sādhaka Pitta also gets nourishment from it. Balanced state of
Dhātwāgni provides the proper nourishment to all Dhātus. Healthy state of Dhātu
ultimately represents good quality of Medhā as seen before.
“RyäWvRv> piki(dkm<Ni¥nlS(¾dtm`. t#iAYm[v (p_iini> S[PiNimOyn&g\hm`.
kri[(t bldin[n pick‚ nim tt` AmZtm`—” {a0ñ0s*0-13/11-12}
RELATION BETWEEN MEDHĀ AND ĀHĀRA

The role of food for healthy body and mind has been mentioned for the time
immemorial. From the Upanisada era lots of references are available regarding the
food and its impact on mind. In Āyurvedic Samhitās certain codes and conducts for
dietetics has been described vividly. Food sustains the life of living beings. All living
beings in the universe require food. Of all the factors for the maintenance of positive
health, food taken in proper quantity occupies the most important position. For that
purpose Ācārya Caraka has given a separate chapter of quantitative dietetics.
Quantity and quality of food, digestion power, indicated foods, contra indicated foods,
proper time of food all these necessitating special study are mentioned in classics.
This wholesome diet regimen should be followed to remain healthy. Medhā is also
conditioned by Āhāra.
1} “p\iNi: p\iNBZtimºn> li[ki[¥(BFiv(t.
vN<: p\sid: si]Avy† j)(vt> p\(tBi s&Km`—
t&(OT: p&(OTb<l> m[Fi sv<mºn[ p\(t(Oqtm`.” {c0s*0-27/349-350}
2} “aihirS&Üi] sRv S&(Ü: sRvS&Üi[\] F\&vi AmZ(t:—” - mn&0
XXX
3} “aihir: p\)Nn: swi[ blkZÑ[hFirk:.
aiy&At[j:sm&RsihAmZRyi[ji[(³n(vvF<n:—” {s&0(c0-24/68}
NIDRĀ (SLEEP) AND ITS RELATION WITH THE MEDHĀ

“(nWiy_i> s&K> d&:K> p&(OT: kiÅy† bliblm`.
vZPti ±l)bti XinmXin> j)(vt> n c —” {c0s*0-21/36}
Sleep not only plays an important role in repairing the breakdown of tissues
but also helps in proper function of Medhā or any Mānasabhāvas. In Caraka Samhitā
while describing the benefits of Nidrā it is described that Sukha, Dukha, Pusti,
Kārsya, Bala and Abala, Vrsatā, Klībatā, Jñāna and Ajñāna are dependent upon the
Nidrā.
“AmZ(tb&(Üp\mi[há s>ri[F: s\i[tsi> ¶vr:.
e(ºWyiNimsim¸y† (vPv[gp\vt<nm.” {c0s*0-21/48}
Besides this Caraka says that sleeping during the day time in the seasons other
than summer is not advisable as it causes vitiation of Kapha and Pitta. It is
responsible for impairement of the memory and intelligence, obstruction of the
Srotasas (circulating channels) of the body, fever, weakness of Jñānendriyas and
Karmendriyas and enhancement of the toxic effects of artificial poisons.
It may be due to vitiated Kapha leads to Tamas Vrddhi which is ignorant in
nature hence responsible for above mentioned effects. It clarifies the relation between
Nidrā and Medhā.
RELATION OF VAYA (AGE) WITH MEDHĀ

Āyurvedists have devided the life span into three parts. 1. Bāla 2. Madhya and
3. Jirna.
“toyi[ yYiAY*lB[d[n (#i(vF> - bil>, m¹y>, j)N<(m(t.” {c0(v0-8/122}
Bāla Vaya covers the age upto 30 and is subdivided into two parts. The initial
one is from 1 to 16 years and later stage is from 16 to 30 years. Madhyāvasthā covers
the age upto 60 years. Suśruta sub-divides it into 4 parts viz. vrddhi (twenty years),
Yauvana (upto thirty years), Sampurnatā (forty years) and Hāni (after forty years).
Jirnavasthā starts after 60 upto 100 years.
“m¹y> p&n: smRvigtblv)y<pi]@Ppriçmg\hNFirNAmrvcn(vXinsv<Fit&g&N>‘‘‘‘‘‘‘” {c0(v0-8/122}
XXXI
Medhā, Buddhi and Smrti varies according to Vaya. Ācārya Caraka says that
in Madhyāvasthā Medhā (retention), Buddhi (discrimination) etc. psychic faculties
remains balanced, because it is a stage of predominance of Pitta Dosa which is
mainly responsible for Medhā. Due to well determined psychic disposition a person is
having good discriminative power. So it helps to understand the subject better and
initiates retention for a long time. Above qualities begin to decline as the elements of
the body disintegrate in Jirnāvasthā. Psyche becomes unstable due to predominant
Vāta. So it becomes difficult to discriminate the thing properly hence retention and
recollection of new experiences decrease with increasing age.
In Bālyāvasthā there is good grasping power and retention also but due to
undetermined psychic disposition there is lack of reasoning and logic at the level of
Buddhi.
MEDHĀ – AN EXPERIENCE HOLDER OF PREVIOUS BIRTHS

“B*t]át&(B<: s(ht: s&s*Èm]m<ni[jvi[ d[hm&p](t d[hit`.
kmi<RmkRviÒi t& tAy ØÅy> (dÄy> (vni dS<nm(At @pm`—” {c0Si0-2/31}
Being guided by the associated past actions, the Ātmā (Soul) who travels with
the help of the mind, transmigrates from one body to another along with the four
subtle Bhutās. It is a fact that in individuals having the association of past action, the
physique and the mind are respectively derived from the physique and mind of his
past life. The dissimilarity in the shape and intellectual faculties is caused by the
Rajas, Tamas and the nature of the past actions.
The offspring should normally resemble their parents. But it is not always so.
Some offsprings are ugly while others are charming, some are endowed with good
memory, some with bad one. Where could the newly born baby learn the art of
weeping, breast suckling, fear, laughing, etc. from? This shows the continuity of these
instincts from his previous lives. These are the Samskārās (experiences) travels along
with the Manas with the help of Medhā in every birth. Medhā preserves the actions
performed in the previous lives. So, in present life child learn these things without
being taught.
XXXII
ĀCĀRA AND THE ROLE OF MEDHĀ
Ācārya Caraka has mentioned that Prajñāparādha (exogenous diseases) can
be prevented by taking recourse to the avoidance of intellectual errors, restraint of
sense organs, good memory, knowledge of the place, time and one’s own capability
and good conduct. One desiruous of his own well-being should follow this up well in
advance.
“Ryig: p\XipriFini(m(ºWyi[pSm: AmZ(t:. d[SkiliRm(vXin> soZ_iAyin&vt<nm`—” {c0s*0-8/53}
There is direct relationship of Ācāra with Buddhi or Medhā. In Caraka,
Suśruta and Vāgbhata, Ācāra Rasāyana (good conduct) is described. This will not
only increase the life span but also plays the role of Rasāyana. A person practising
some good conduct will get the result equivalent to Rasāyana. A careful analysis of
qualities, of Ācāra Rasāyana reveals that most of them are related with the Manas,
Dhī, Dhrti along with good conduct (Ācāra) will get maximum benefit.
MEDHĀ AS A QUALITY
In classics Medhā or similar Psychic faculties have been mentioned as a ideal
qualities in different professionals.
¾ Vaidya
“(vwi (vtki[< (vXin> AmZ(tAtRprti (çyi. yAy]t[ P©&NiAtAy n si¹ym(tvt<t[—” {c0s*0-9/21}
Ācārya Caraka has classified the Vaidyas into 3 categories. Among them
Prānābhisara Vaidya (physician) is who possesses the six qualities, viz. Vidyā
(knowledge), Vitarka (critical approach), Vijñāna (insight into other allied sciences),
Smrti (good memory), Tatparatā (promptness) and Kriyā (perseverance), he can never
miss the target that is the cure of diseases. Any one of these is enough to justify the
use of the word ‘Vaidya’ by a physician. The one who combines in him all these good
qualities deserves to be called “An excellent physician” who can give comforts to all
living beings.
As mentioned earlier Smrti merely depends on Medhā. The other qualities are
also bearing direct relation to Medhā and are not possible without it. It is said that
Vaidya learns many thing from the past experiences and makes him better in all
aspects. He treats the patient on the basis of knowledge obtained by Śāstras and its
practical application on patients hence Medhā or Smrti is considered as an ideal
quality of Vaidya.
XXXIII
¾ Ātura
“AmZ(t(nd[<Ski(rRvnB)@RvmYi(p c. XipkRv> c ri[giNimit&rAy g&Ni: AmZti:—” {c0s*0-9/9}
Caraka has mentioned the four qualities of Ātura (patient) like Smrti (good
memory), Nirdeśakārītva (obedience), Abhīrutva (fearlessness) and Roga Jñāpaka
(uninhibited expression).
Here Caraka has placed Smrti first, may be to give it more emphasis than of
the other qualities. For Ātura Smrti is essential to narrate his complaints with exact
duration and sequences which helps Vaidya to diagnose and treat the problem. Medhā
is also needed to follow the treatment schedule given to him by Vaidya. Ātura has to
answer about the history of disease asked by Vaidya. It is possible only if Ātura is
possessed with good retention power.
¾ Śisya
1} “GZ(tmºtmnh¦`kZt> m[Fi(vn> (vtk<AmZ(ts>pÒim&dirsRv>” {c0(v0-8/8}
2} “b\iMNx(#iyv]Åyinivºytmmºvyvy:S)lSi]y<Si]cicir(vnyS(äblm[FiFZ(tAmZ(tm(p\(tp(_iy&ä‚”
{s&0s*0-2/3}
Caraka has also described the qualities of Śisyas (disciple) in Vimāna Sthāna.
Śisya should be Dhrtimanta (perseverance), Anahamkrta (freedom from vanity),
Medhāvī (presence of intellect), power of reasoning and memory. Suśruta also
believes that the Śisya should be possessed of above mentioned qualities.
Śisya has to study many related Śāstras (literatures) in which field he is
studying and also has to retain all gained knowledge. If he is not endowed with good
Medhā, Smrti etc. psychic faculties then all the efforts done by him will be in vain.
PARĪKSĀ OF MEDHĀ
In Āyurvedic Samhitās only Caraka Samhitā has postulated the Parīksā of
Medhā.
“m[Fi> g\hN[n” {c0(v0-4/8}
In the 4th chapter of Vimānasthāna, while describing Anumānagamya Bhāvas
(factors to be observed by inference) Ācārya Caraka has mentioned Medhā as a
psychological faculty different from Buddhi and Smrti. Here Caraka has ennumerated
a separate examination for Smrti, Dhrti, Sanjñā, Vijñāna, and Medhā. Specifically
Maharsi states that the Smrti should be observed by the inference of Smarana Śakti
XXXIV
and Medhā by Grahana Śakti. Here, the whole process of Smrti should be inferred.
Individual’s capacity to hold new information is examined.
Both the commentators of Caraka Samhitā, Cakrapāni and Gangādhara have
accepted Grahana as Dhārana Śakti (retention power). Cakrapāni clearly defines it as
the retention power of texts as stated by Dalhana also, while Gangādhara opines
Grahana Śakti that is the retention ability of Manas. As per these expert
commentators like Dalhana, Cakrapāni, Gangādhara Granthāvadhārana Śakti is
Medhā hence it should be inferred by sentence – chapter- sthāna of the classics. In
short all the main commentators consider it as Avadhārana Śakti.
ROLE OF MEDHĀ IN HEALTH AND DISEASE

Since there is very close relationship between Medhā and Manas, any
derangement in Manas will also lead to deranged Medhā. While narrating the “Linga
of Purusa” Caraka has pointed out that Īchā (desire), Dvesa (hatred), Sukha
(happiness), Duhkha (misery), Prayatna (effort), Cestā (consciousness), Dhrti
(stability), Buddhi (intellect), Smrti (memory) and Ahmkāra (ego) are the indicators of
Purusa and it can be witnessed only in a living person. (Ca.Sa.1/70-73).
“p\sÒiiRm[(ºWymni: AvAY eRy(BF)yt[.” {s&0s*0-15/41}
While giving the definition of Swāsthya, Suśruta has stressed on three
characteristics which are relevant in the present context they are Prasanna Ātmā,
Prasanna Manas and Prasanna Indriya.
“aiRmi(dp\sÒiti (h d&:K@pi³ºyi(dv]PÀyiRmk(vkir(vr(htRv[n Bv(t; n (h d&:Kyi[g[
sRyiRmi(dp\sÒiti s>Bv(t.” {s&0s*015/41-Bin&0}
According to Cakrapāni Prasannātmā indicates to the Vikārarahita and
absence of Duhkhas which may be caused by Vaisamya of Agni, Dosa etc.
This explanation on one hand hints out to be inter relationship between the
Śarīra and other components of life whereas on the other hand it leads to accept that
except Śarīra the other components are also liable to be influenced by different
abnormalities and as such it is absolutely necessary that apart from the body other
three constituents should also be free from any imbalance or derangement.
“F)FZ(tAmZ(t(vB\OT: km< yt k&@t[¥S&Bm`. p\XipriF> t> (vwit` sv<di[Pp\ki[pNm`—” {c0Si0-1/102}
“e<Oyi<Si[kByçi[Fmino[Pidyá y[. mni[(vkiriAt[¥¼y&äi: sv[< p\XipriFji:—” {c0s*0-7/52}
XXXV
Ācārya Caraka stated that a person whose Dhī (intellect), Dhrti (patience) and
Smrti (memory) are impaired, subjects himself to intellectual blashphemy by virtue of
his bad action. It is called Prajñāparādha which further aggravates all the Dosas.
In Caraka Samhitā Śārīrasthāna, it is mentioned that if something Nitya
(eternal) is viewed as Anitya (ephemeral) and something Ahita (harmful) as Hita
(useful) and vice versa, it is indicative of the impairment of intellect (Buddhi).
Yogindranāth Sen in his Carakopskāra commentary opines Visama Abhiniveśa as
misinterpretation; on the other hand Cakrapāni stated it as incorrect discrimination by
giving the ‘Buddhi’ prime consideration.
Mānasa Vikāras like Irsa, Śoka, Bhaya, Krodha, Māna, Dvesa etc. are said to
be caused by Prajñāparadha. Thus, Prajñāparādha has been considered as the
causative factor for both Śārīrika and Mānasika Vikāras. So, to prevent such
conditions a good kind of Medhā, Smrti is essential for everyone.
A person should be aware of what is good to his health, the substances which
are not suitable to him, if the problem is concerned with specific season etc. which
helps him to keep away from causative factors and ultimately maintaining health. But
this is possible only if he is possessed with good retention power.
“ngr) ngrAy[v rYAy[v rY) yYi. AvSr)rAy m[Fiv) kZRy[Ovv(hti[ Bv[t`—” {c0s*0-5/103}
Above quotation of Ācārya Caraka indicates the personal vigilance of health.
A wise person (having good Medhā) should be vigilant about his duties towards his
own body like an officer-in-charge of a city and a charioteer towards the city and the
chariot respectively. To remain healthy a man has to be attentive towards his body,
not only towards its external needs but also towards the maintenance of internal
stability.
Ācārya Vāgbhata has given the definition of Swāsthya, an individual who is
Samīksyakāri, non indulgent in the Visayas and Satyapara remains healthy
(A.S.Su.9/107-112). Here Samīksyakāri denotes to a person acting after proper
thinking. This can be happened in the presence of Medhā. Similarly Samatva is also
very important for good health which refers to the knowledge of the objects exactly as
they are for which Caraka has stated that “sm> b&(Ü(h< pÅy(t” {c0Si0-1/99}
“~&t> b&(Ü: AmZ(tdi<Èy> GZ(t(h<t(nP[vNm`. vi(³vS&(Ü: Smi[ F]y<mi~y(ºt pr)xkm`—” {c0s*0-28/37}
The wise are endowed with knowledge, intelligence, memory, skill,
observance of wholesome regimen, correctness of speech, tranquillity and patience.
XXXVI
Ignorant individuals being shrouded with illusion and Rajas are deprived or those
virtues and therefore, succumb to various types of psychosomatic diseases.
When Manasa becomes dominate by Sattva guna a person’s Medhā or Buddhi
will be very clear, he will be capable of thinking on proper lines. Certain
psychological disorders like depression, self abusive will be absent to the person
having good Medhā or Buddhi. So, all these reference directly or indirectly establish a
relationship between the health and Medhā.
DECLINE OF MEDHĀ
Ācārya Vāgbhata and Pandita Śārangdhara has given the decade wise Hrāsa
Krama (order of decline) of psycho-physiological measures.
1} “biÃyvZ(Üp\Bim[FiRvk` S&çi(x~&t)(ºWym`.
dSk[P& çmiyi(ºt mn: sv[<(ºWyi(N c—” {a0s>0Si0-8/25}
2} “biÃy> vZ(ÜÅC(vm[<Fi Rv³Ø(OT: S&ç(vçmi].
b&(Ü: km[<(ºWy> c[ti[ j)(vt> dSti[ ïs[t`—” {Si0s>0p\0K0-6/20}
At their time average life span was of 100 years. So they have put forward this
opinion considering 100 years of age. Bālyāvashthā ends up after 10 years, growth
after 20 years, lusture after 30 years and decline of Medhā starts after 40 years. Both
Ācāryas have accepted it in one voice.
This shows the declination order seen in the normal (healthy) person. This is
the age related natural phenomena occurs due to Karana daurbalya hence can not be
avoided upto much extent. That’s why it should be nourished by extraneous
substances which promotes its normal functioning.
DERANGEMENT OF MEDHĀ
There is some diseased conditions also in which derangement of Medhā found
before its natural time of decline. In most of the psychological diseases alteration of
Medhā, Buddhi, Smrti, Dhī, Dhrti seen due to vitiation of Manovaha Srotas by Mānas
Bhāvas.
1} “uºmid> p&nm<ni[b&(Üs>XiXinAmZ(tB(äS)lc[OTicir(vB\m> (vwit`—” {c0(n0-7/5}
2} “apAmir> p&n: AmZ(tb&(Üs_vs>¼lviÚ)BRsc[OTmiv(AYk‚ tm: p\v[Smicxt[—” {c0(n0-8/5}
3} “AmZ(tARyj(t m[Fi c ï)(~yi[ cipsp<t:. up¼lvºt[ pi¼min ai[jAt[já nÅy(t—” {c0e0-12/48}
XXXVII
4} “(vPmi> k&@t[ b&(Ü> (nRyi(nRy[ (hti(ht[. at_vi(B(nv[S> tmih&ri¼ti mhigdm`—” {c0(c0-10/60}
5} “¹yiyti[ (vPyiºp&>s: s>¦`gAt[P*pjiyt[. s>giRs>jiyt[ kim: kimiRçi[F(Bjiyt[.
çi[Fid`Bv(ts>mi[h: s>mi[hiRAmZ(t(vB\m:. AmZ(tB\>SiRb&(ÜniSi[b&(ÜniSiRp\NÅy(t—”
{B0g)ti0-2/62-63}
MEDHYA DIETS AND REGIMENS IN SAMHITĀS

Suśruta has described a separate chapter “Medhāyuskāmīya Rasāyana cikitsā”
which clearly indicates the importance of Medhā in that period also. In this chapter he
has mentioned various Medhya Yogas. At the end of this chapter Medhākara Gana
has been mentioned.
“stti¹yyn> vid: prtº#iivli[knm`. t(owiciy<s[vi c b&(Üm[Fikri[ g&{g}N:—” {s&0(c0-28/27}
Constant study, discussions (on philosophical and scientific topics),
discussions in other subjects and residence with professors or men learned in the
respective branches of knowledge, are the best means for improving memory an
expanding one’s intellect.
These are some Āhāra-Ausadha having Medhya properties mentioned in
Brhattrayī.
Abhayā Phala Kāśmarya Phala Mātulunga
Rasona Vāstuka Śatāvarī
Bhallātaka Ksira palāndu Tāla Phala
Yava Gaganāmbu Ksīra
Navanīta Ghrta Mahāghrta
Taila Eranda taila Yavatikta taila
Tikta Rasa Gomutra Kusmāndaka
Kūrma Mayura Mamsa Sarpa Mamsa
Krakara Mamsa Tittira Mamsa
{s&0s*0-45, 46, / c0s*0-27, 28, / a0ñ0s*0-5, 6, 10}

For centuries it was believed that memory can be improved. The Greeks, and
later the Romans, developed some of the most prodigious memories the civilized
world has ever seen. Memory was ranked as one of the most important disciplines of
oratory, a flourishing art at the time. They lived in an age with no paper, so people
XXXVIII
couldn’t readily refer to notes. Speeches were committed to memory; lawyers
depended on their memory in court; and poets, whose roles in society was paramount,
regularly drew on their enormous powers of recall to recite long passages of verse.
The Greeks in general had a high level of literacy. Important texts were
recorded on papyrus, and wax tablets were used to teach reading and writing in
schools. Nevertheless, their culture remained a predominantly oral one.
While it is still accepted that it is the ability to recall to memory that makes
learning possible, it is nowadays widely ― and falsely ― believed that memory
cannot be improved. Perhaps that is why the role that memory training can play in
preventing and overcoming learning disabilities is grossly underestimated.1
Memory in animals probably evolved as a mechanism to retain information
gathered by sense organs. Very simple organisms detect light, sometimes to move into
preferred locations. There would be survival value in storing previous light intensity
to determine by comparison whether movement brought the organism to a location of
greater or lesser light. On the primitive earth, organisms using chlorophyll to grow
food would be best located in regions of light while excessive ultraviolet light could
damage an organism. Memory could be similarly useful for retaining information
from other sense organs as well.2
Modern science believes that in the development of Buddhi (intellect) occurs
parallel to that of the physical growth. According to psychologists, 50% development
of Buddhi occurs in the starting 4 years after the birth of child and between 4 to 8
years it develops by 30%. Thus, from overall intellectuality 80% intellect
development takes place in the early childhood.
THE BRAIN AND NERVOUS SYSTEM

The nervous system is broken down into two major systems: Central Nervous
System and Peripheral Nervous System.
The Central Nervous System consists of the brain and the spinal cord. The
Cerebral Cortex, which is involved in a variety of higher cognitive, emotional,
sensory, and motor functions, is more developed in humans than any other animal. It
is what seen when pictures a human brain, the gray matter with a multitude of folds
covering the cerebrum. The brain is divided into two symmetrical hemispheres: left
(language, the ‘rational’ half of the brain, associated with analytical thinking and
XXXIX
logical abilities) and right (more involved with musical and artistic abilities). The
brain is also divided into four lobes:
Frontal – (motor cortex) motor behavior, expressive language, higher level
cognitive processes, and orientation to person, place, time, and situation.
Parietal – (somato sensory Cortex) involved in the processing of touch,
pressure, temperature, and pain.
Occipital – (visual cortex) interpretation of visual information.
Temporal – (auditory cortex) receptive language (understanding language), as
well as memory and emotion.
Typically the brain and spinal cord act together, but there are some actions,
such as those associated with pain, where the spinal cord acts even before the
information enters the brain for processing. The spinal cord consists of the Brainstem
which is involved in life sustaining functions. Damage to the brainstem is very often
fatal. Other parts of the brainstem include the Medulla Oblongata, which controls
heartbeat, breathing, blood pressure, digestion; Reticular Activating System
(Reticular Formation), involved in arousal and attention, sleep and wakefulness, and
control of reflexes;
Pons – Regulates states of arousal, including sleep and dreaming.
Cerebellum – Balance, smooth movement, and posture
Thalamus – "Central switching station" – relays incoming sensory
information (except olfactory) to the brain
Hypothalamus – Controls the autonomic nervous system, and therefore
maintains the body’s homeostasis, controls body temperature, metabolism, and
appetite. Translate extreme emotions into physical responses.
Limbic System – Controls emotional expression, particularly the emotional
component of behavior, memory and motivation.
Amygdala – Attaches emotional significance to information and mediates
both defensive and aggressive behavior.
Hippocampus – Involved more in memory, and the transfer of information
from short-term to long-term memory.
The Peripheral Nervous System is divided into two sub-systems. The
Somatic Nervous System – primary function is to regulate the actions of the skeletal
muscles, often thought of as mediating voluntary activity. The other sub-system,
XL
called the Autonomic Nervous System, regulates primarily involuntary activity such
as heart rate, breathing, blood pressure, and digestion. Although these activities are
considered involuntary, they can be altered either through specific events or through
changing our perceptions about a specific experience. This system is further broken
down into two complimentary systems: Sympathetic and Parasympathetic Nervous
Systems.
The Sympathetic Nervous System controls what has been called the "Fight
or Flight" phenomenon because of its control over the necessary bodily changes
needed when a person is faced with a situation where he may need to defend himself
or escape.
In order to return everything to normal, the Parasympathetic Nervous
System kicks in. This system is slow acting, unlike its counterpart, and may take
several minutes or even longer to get the body back to where it was before the scare.
These two subsystems are at work constantly shifting the body to more
prepared states and more relaxed states. Every time a potentially threatening
experience occurs (e.g., someone slams on their breaks in front of him, one hear a
noise in his house at night, one hear a loud bang, a stranger taps on the shoulder
unexpectedly), the body reacts. The constant shifting of control between these two
systems keeps the body ready for the current situation.
NEUROTRANSMITTERS
A Neuron is a specialized nerve cell that receives, processes, and transmits
information to other cells in the body. There are a fixed number of neurons, which
means they do not regenerate. About 10,000 neurons die everyday, but since it starts
out with between ten and 100 billion (Hooper & Teresi, 1987), only loses about 2%
over the lifetime.
Information comes into the neuron through the Dendrites from other neurons.
It then continues to the Cell Body – (soma) which is the main part of the neuron,
which contains the nucleus and maintains the life sustaining functions of the neuron.
The soma processes information and then passes it along the Axon. At the end of the
axon are bulb-like structures called Terminal Buttons that pass the information on to
glands, muscles, or other neurons.
XLI
(Anatomy of a Neuron)
Information is carried by biochemical substances called neurotransmitters,
The terminal buttons and the dendrites of other neurons do not touch, but instead pass
the information containing neurotransmitters through a Synapse. Once the
neurotransmitter leaves the axon, and passes through the synapse, it is caught on the
dendrite by what are termed Receptor Sites.
Neurotransmitters have been studied quite a bit in relation to psychology and
human behavior. What a person has found is that several neurotransmitters play a role
in the way he behave, learn, the way he feel, and sleep. And, some play a role in
mental illnesses. The following are those neurotransmitters which play a significant
role in our mental health.
Acetylcholine – involved in voluntary movement, learning, memory, and sleep
¾ Too much acetylcholine is associated with depression, and too little in the
hippocampus has been associated with dementia.
Dopamine – correlated with movement, attention, and learning
¾ Too much dopamine has been associated with schizophrenia, and too little is
associated with some forms of depression as well as the muscular rigidity and
tremors found in Parkinson’s disease.
Norepinephrine – associated with eating, alertness
¾ Too little norepinephrine has been associated with depression, while an excess
has been associated with schizophrenia.
Epinephrine – involved in energy, and glucose metabolism
¾ Too little epinephrine has been associated with depression.
Serotonin – plays a role in mood, sleep, appetite, and impulsive and aggressive
behavior
XLII
¾ Too little serotonin is associated with depression and some anxiety disorders,
especially obsessive-compulsive disorder. Some antidepressant medications
increase the availability of serotonin at the receptor sites.
GABA (Gamma-Amino Butyric Acid) – inhibits excitation and anxiety
¾ Too little GABA is associated with anxiety and anxiety disorders. Some anti
anxiety medication increases GABA at the receptor sites.
Endorphins – involved in pain relief and feelings of pleasure and contentedness
Here it should be noted that these associations are merely correlations, and do
not necessarily demonstrate any cause and effect relationship. It is not known if the
change in the neurotransmitter causes the illness, or the illness causes the change in
the neurotransmitter.
WHAT IS MEMORY?
In psychology, memory is defined as an organism's ability to store, retain, and
subsequently recall information.
CLASSIFICATION OF MEMORY
A basic and generally accepted classification of memory is based on the
duration of memory retention, and identifies three distinct types of memory: sensory
memory, short term memory and long term memory.
Sensory memory
Sensory memory corresponds approximately to the initial 200 - 500 ms after
an item is perceived. The ability to look at an item, and remember what it looked like
with just a second of observation, or memorization, is an example of sensory memory.
It acts as buffers for stimuli received through the senses. A sensory memory exists for
each sensory channel: iconic memory for visual stimuli, echoic memory for aural
stimuli and haptic memory for touch. It is affiliated with the transduction of energy
(change from one energy form to another). The environment makes available a variety
of sources of information (light, sound, smell, heat, cold, etc.), but the brain only
understands electrical energy. The body has special sensory receptor cells that
transduce (change from one form of energy to another) this external energy to
something the brain can understand.
XLIII
Short-term memory
Some of the information in sensory memory is then transferred to short-term
memory. Short-term memory also called working memory allows one to recall
something from several seconds to as long as a minute without rehearsal. Its capacity
is also very limited. The memory span is the number of elements that could be
repeated straight back after learning. It was found the normal memory span is 7,
which is similar to the Magic Number 7 ± 2. It acts as a scratch-pad for temporary
recall of the information under process.
Long-term memory
The memory lasting anywhere from an hour to lifetime is called long-term

memory. Long-term memory can be divided as so-called 'procedural' (implicit) and
'declarative' (explicit) memory. Procedural memory is defined as information we
possess, but cannot describe verbally. It refers to skilled performance, such as typing,
riding a bicycle and playing a musical instrument. Historically, this type of memory
was referred to as motor skills and involved study of how motor performance is
learned. Declarative memory represents all knowledge that can be consciously
accessed and expressed symbolically through speech or writing. This is of two types:
‘episodic memory’ and ‘semantic memory’. Episodic memory represents the memory
of events and experiences in a serial form. It is from this memory that one can
reconstruct the actual events that took place at a given point in lives. Semantic
memory, on the other end, is a structured record of facts, concepts and skills that one
XLIV
has acquired. The information in semantic memory is derived from that own episodic
memory, such that one can learn new facts or concepts from the experiences.
SHORT TERM VS LONG TERM MEMORY

The storage in sensory memory and short-term memory generally has a strictly
limited capacity and duration, which means that information, is available for a certain
period of time, but is not retained indefinitely. By contrast, long-term memory can
store much larger quantities of information for potentially unlimited duration
(sometimes a whole life span). While short-term memory encodes information
acoustically, long-term memory encodes it semantically.
Short-term memory is supported by transient patterns of neuronal
communication, dependent on regions of the frontal lobe (especially dorso lateral
prefrontal cortex) and the parietal lobe. Long-term memories, on the other hand, are
maintained by more stable and permanent changes in neural connections widely
spread throughout the brain. The hippocampus is essential to the consolidation of
information from short-term to long-term memory, although it does not seem to store
information itself. Rather, it may be involved in changing neural connections for a
period of three months or more after the initial learning.
Repeated excitation of neurones in raverberatory or closed circuit maintains
memory until permanent changes underlying fixation of memory have been
completed. Fixed memory results from actual alternation of synapses, changes may be
physical or chemical. There are many indications that intracellular protein synthesis
involving R.N.A. may play a vital role in long term memory.
MEMORY - THEORIES AND PROCESSES3

The whole process of memory could be understood in following steps.
¾ Attention and Selection
The first process of memory is attention. There is too much information in the
environment than can be processed at any one time. Thus, choices must be made
(conscious and unconscious) regarding the stimuli to which will be attended.
¾ Encoding
Once something is attended to, it must be encoded to be remembered.
Basically, encoding refers to translating incoming information into a mental
representation that can be stored in memory. The same information can be encoded in
XLV
a number of different ways. For example, a person can encode information according
to its sound (acoustic code), appearance (visual code), or what it means (semantic
code). To remember these three types of encoding from notes, each of the terms might
be said aloud and encode the sounds of the words (acoustic), visualize the way the
words look (visual), or might be think about the meanings of each of the terms
(semantic).
Encoding is much related to memory. The way information encoded may
affect what is remembered and how will be recalled later. If the three things encoded
visually or acoustically, but not semantically, a person may be able to list them, but
may have difficulty recalling what each term means. If it is encoded only
semantically, it might be possible to explain what they mean but have difficulty
remembering the order in which they were listed on the page.
A person may be able to remember information best if techniques (while
retrieving the information) are used that are related to the way encoded it. For
example, if something is encoded visually, recall may be done most easily by drawing
on visual cues.
¾ Storage
Storage is the process of holding information in memory. A distinction is often
made between short-term and long-term memory. Short-term memory is just that,
brief and transient. Think about looking up a new phone number in the phone book
and making a call. A person may remember it long enough to make the call, but do
not recall it later. This is the short-term memory, which can hold a small amount of
information for a short period of time. Once attending to the number is stopped,
perhaps after making the call and move on to another task, it is likely to be forgotten.
In order to remember the number for a longer period of time (and after attending to
other things), need is to store it in the long-term memory.
The transfer of information from short- to long-term memory can be achieved
in many ways. Simply repeating the information can help if it's repeated enough
times. For example, frequently called phone numbers are remembered because it has
been used (repeated) many times. Although simply repeating, or practicing,
something can help move it into long-term memory, another strategy for transferring
information is to think about it deeply. That is, elaborate on the information, drawing
connections between what is to remember and the other things which is already
XLVI
familiar. The telephone number might be learnt quicker, for example, if it includes the
dates of friend's birthday, the numbers on license plate, or some other familiar number
pattern.
¾ Retrieval
Retrieval is the process of actually remembering something when wanted to. If
think about “tip-of-the-tongue” experiences, when a word or name is known but just
can't seem to recall it, is to understand how retrieval is different from storage. In terms
of memory improvement, it can help to understand how the retrieval process relates to
encoding and storage. If something is encoded visually, but trying to retrieve it
acoustically, there will have difficulty remembering. Like encoding, information can
be retrieved through visualizing it, thinking about the meaning, or imagining the
sound, etc. The more ways information has been encoded, the more ways there are for
retrieving it. Imagine that a student is taking a test in which he is given a definition
and asked to recall the word it describes. He may recall the page of his notes that the
word was on and visualize the word, or he might say the definition to himself and
remember himself repeating the word. Thus, memory is aided by encoding and
retrieving information in multiple ways.
Retrieval relates to storage as well, obviously the memory has to be stored in
order to retrieve it, but knowing how it was stored can help. This is where elaboration
and processing come in. When attempting to retrieve information, it helps to think
about related ideas.
SUMMARY
Attention Æ Encoding Æ Storage Æ Retrieval
Here are the steps of memory discussed thus far. First, the information is
selected to which it will be attended. Then the information is coded for storage (where
it can be practiced and processed more deeply). Later, when needed, information is
retrieved by using a search strategy that parallels how the information was coded and
stored.
Hypothesis of the Temporary Memory4

The temporary memory, as it is so named, is a system with a limited capacity.
Information in temporary memory is stored in a quickly accessible and stable form.
Different from long-term memory, its existence is to be assumed to meet the demand
for fast data storage, rather than compressed file size and permanent storage. Data that
XLVII
comes from the working memory will stay in the temporary memory until either being
deleted or transferred to the long term memory. Overloading the temporary memory
will cause interference with the data saved there and impair the learning process.
Different kinds of temporary memories are stored in separate areas. There are two
kinds of temporary memory stores in the human brain: one for declarative memory
and one for procedural memory. The temporary memory location for the declarative
memory is assumed to be the hippocampus and the adjacent brain areas.
Hypothesis of the Function of Sleep

Because the temporary memory capacity is limited, it is important to avoid
overload. It must be cleared periodically. The waking brain cannot perform this task
when the working memory is busy processing large amounts of incoming information.
To perform this housekeeping, the temporary memory has to be shut off from the
environment to ensure the memory transfer process is uninterrupted.
The function of sleep is to process the data saved in the temporary memory,
encode, and transfer that data to long-term memory. This will include comparing the
newly saved information from the temporary memory with old files saved in the long-
term memory, in order to identify and delete unwanted, duplicate and overlapping
data. The remaining information is then encoded and transferred to long-term
memory.
Zhang's Memory Model

Based on the hypothesis of the temporary memory and the function of sleep, a
new memory model is given in figure 1 and figure 2. This new model has two stages:
the waking brain and the sleeping brain.
During waking time, the sensory memory is continuously receiving
information from all five senses. The information is first held in the sensory memory
store. By attention, some of the information will then be passed to the working
memory for processing. To process the incoming information, the working memory
will retrieve related information from the temporary memory and or the long-term
memory. The processed information will then be sent to the temporary memory for
rapid memory saving. In general, all processed human information from the working
memory in our waking brain will be saved in the temporary memory. While awake,
the long term memory is in retrieval-only mode.
XLVIII
(Fig. 1 - Zhang’s Memory model for working brain)
(Fig. 2 - Zhang’s Memory model for sleeping brain)
XLIX
During sleeping time, the sensing rate of all the sensors is slowed and the
arousal thresholds are increased. This will ensure that the data transfer process is
uninterrupted, unless a danger or threat signal occurs. Without incoming information
flowing from the sensors/environment, the working memory can now perform the
data transfer – housekeeping process. The working memory will retrieve data from
the temporary memory, compare it with related files previously saved in the long-term
memory, and delete any unwanted, duplicate or overlapping data. The information
deemed relevant as new or updated, is encoded and transferred to long-term memory.
During this period of time, the temporary memory is in retrieval-only mode. Any
brain activities, such as dream, could not be recorded to the temporary memory. The
only memory store that can record brain activities consciously in this time period is
the short-term/working memory store.
MEMORY AND RELATED LEARNING PRINCIPLES

1) The Principles of Short-Term and Long-Term Memory
This principle of long-term memory may well be at work when one recite or
write the ideas and facts that he read. As he recite or write he is holding each idea in
mind for the four or five seconds that are needed for the temporary memory to be
converted into a permanent one. In other words, the few minutes that it takes for him
to review and think about what he is trying to learn is the minimum length of time that
neuroscientists believe is necessary to allow thought to go into a lasting, more easily
retrievable memory.
Recognition is an easier stage of memory than the recall stage. For example,
in an examination, it is much easier to recognize an answer to a question if five
options are listed, than to recall the answer without the options listed.
2) Understanding New Material
It is first and most important. A good technique to ensure understanding is to
recite or write the author's ideas in one’s own words. The conclusion: one cannot
remember what he does not understand. In other words, one cannot form a clear and
correct memory trace from a fuzzy, poorly understood concept.
3) Getting it right the first time
It has been learned that all remembering depends on forming an original, clear
neural trace in the brain in the first place. These initial impressions are vitally
L
important because the mind clings just as tenaciously to incorrect impressions as it
does to correct impressions. Then one has to unlearn and relearn. Incorrect
information is so widespread that Mark Twain once wrote, "Education consists
mainly in what we have unlearned."
3) Evaluate the Learning.
Another way to improve retention is through evaluation. After a thing is
studied, work the matter over in the mind. Examine and analyze it; become familiar
with it like a friend. Use comparison or contrast: how is this topic like or different
from related topics? Analytical thinking encourages one to consider the matter from
various aspects and this kind of mental manipulation makes one more knowledgeable.
For all these reasons, recall is significantly improved.
4) The Principle of over learning
After a lesson has recited long enough to say it perfectly, if one continues
reciting it a few times more, he will over learn it. A well known psychologist and
researcher, Ebbinghaus has reported that each additional recitation (after really
knowing the material) engraves the mental trace deeper and deeper, thus establishing
a base for long-term retention. For many people over learning is difficult to practice
because, by the time they achieve bare mastery, there is little time left and they are
eager to drop the subject and go on to something else. But reciting the material even
just one more time significantly increases retention.
5) The Principle of Recitation
Recitation is simply saying aloud the ideas that one want to remember. There
is no principle that is more important or more effective than recitation for transferring
material from the short-term memory to the long-term memory. For one thing, one is
obviously in the process of repeating the information. Recitation can take several
forms -- thinking about it, writing it out, or saying it out loud. "Thinking about it" is
potentially the least effective because it gives the least amount of reinforcement since
writing or speaking involve more electrical muscle movement messages to the brain
which are known to increase mental response and recording. Vocal, "out loud"
recitation is usually the most effective single technique for review because it employs
more of the senses than any other review technique (utilizing both auditory and vocal
senses.) If, for example, when reviewing the notes immediately after class the
LI
reviewing is done by vocal recitation, it will not only be consolidating the new
information but also strengthening the neural traces made to the brain.
After this The amount remembered by The amount remembered by

number of days students who did no review was students who reviewed was
7 33% 83%
63 14% 70%
6) Remembering
As a student, one of his main concerns is to retain old learning's while he
continues to acquire new ones. According to several recent studies, learning which
involves memorization of a unit of material begins slowly, then goes faster, and
finally levels off. In other words, the amount learned per unit of time is small at first,
then increases, and then becomes small again. This finding contrast with older studies
which showed that learning was rapid at first then became slower until it levelled off.
Even though a person continues to study, he may expect to encounter periods
when there seems to be little or no gain. Such plateaus in learning may be due to
several causes such as fatigue, loss of interest, or diminishing returns from using the
same inefficient methods. Another explanation of plateaus is that they represent
pauses between stages of understanding; when the student acquires a new insight, he
can move on. Sometimes the lower stage of an understanding or a skill may actually
interfere with progress to a higher level. For example, learning to read by individual
letters of the alphabet interferes with learning to read by words. Learning to read
word-by-word delays reading by phrases or sentences.
Sometimes, however, an incorrect mental set may be interfering with the
necessary perception of new relationships. Sometimes slow learning may simply be
due to fatigue. In either of these circumstances the most efficient procedure may be to
drop the activity temporarily and return to it later, after a good night's rest.
The rate at which a student learns depends upon his learning ability, but slow
learners remember just as well as fast learners, provided that they have learned the
material equally well. The reason a bright student may do better on examinations is
that he has learned the subject matter more effectively within the time available. But
if a slower student spends enough time on his studies, he can retain every bit as much
LII
as the faster student. Fortunately, there is evidence that both rate of learning and rate
of retention can be improved with practice.
WHY ONE REMEMBERS WHAT ONE REMEMBERS
Short Term Memory
There are typically six reasons why information is stored in the short term memory.
1. Primacy effect - Information that occurs first is typically remembered better than
information occurring later. When given a list of words or numbers, the first word or
number is usually remembered due to rehearsing this more than other information.
2. Recency effect - Often the last bit of information is remembered better because not
as much time has past; time which results in forgetting.
3. Distinctiveness - If something stands out from information around it, it is often
remembered better. Any distinctive information is easier to remember than that which
is similar, usual, or mundane.
4. Frequency effect - Rehearsal, results in better memory. Remember trying to
memorize a formula for the math class. The more it went over, the better it knew.
5. Associations - When the information is associated or attached to other information,
it becomes easier to remember. Many people use this strategy in their professions and
everyday life in the form of acronyms.
6. Reconstruction - Sometimes it actually fill in the blanks in the memory. In other
words, when trying to get a complete picture in the minds, there will make up the
missing parts, often without any realization that this is occurring.
MNEMONIC TECHNIQUES AND SPECIFIC MEMORY TRICKS TO

IMPROVE MEMORY, MEMORIZATION
Mnemonic techniques are more specific memory aids. Although it can be
easiest to remember those things that is understand well, sometimes one must rely on
rote memory. The following techniques can be used to facilitate such memorization.
1. Acronyms - Acronyms are formed by using each first letter from a group of words
to form a new word. This is particularly useful when remembering words in a
specified order. Acronyms are very common in ordinary language and in many fields.
Some examples of common acronyms include LASER (Light Amplification by
Stimulated Emission of Radiation), CVA (Cerebro Vascular Accident), GIT (Gastro
Intestinal Track), AIDS (Acquired Immuno Deficiency Syndrome), FBS (Fasting
Blood Sugar).
LIII
For example to memorize the names of five drugs in Brhat Pañchamula 1)
Bilva 2) Agnimantha 3) Śyonaka 4) Gambhāri and 5) Pātalā. The first letter of each
drug can be taken to remember: BASGP. Then, arrange the letters so that the acronym
resembles a word that is familiar: SABPG or GAPSB.
2. Sentences / Acrostics. Like acronyms, the first letter of each word may be used to
remember. Instead of making a new word, though use the letters to make a sentence.
Here are some examples:
• My Dear Aunt Sally (mathematical order of operations: Multiply and Divide
before you Add and Subtract)
• Kings Phil Came Over for the Genes Special (Kingdom, Phylum, Class,
Order, Genus, Species)
3. Rhymes & Songs. Rhythm, repetition, melody, and rhyme can all aid memory. If
one is familiar with the book Homer's Odyssey, then he may know that it is quite long.
That is why it is so remarkable to realize that this, along with many ancient Greek
stories, was told by storytellers who would rely solely on their memories. The use of
rhyme, rhythm, and repetition helped the storytellers remember them.
The same techniques can be use to better remember information from courses.
For example, Ayurvedic literature has been written in Samskrt phrases (Ślokas). These
are further having different Chañdas and each has specific Raga that can be sing. So,
by knowing these Ragas, all the Ślokas can be remembered easily by singing.
Rhymes and songs draw on auditory memory and may be particularly useful
for those who can learn tunes, songs, or poems easily.
4. METHOD OF LOCI. This technique was used by ancient orators to remember
speeches, and it combines the use of organization, visual memory, and association. To
use this technique, one must identify a common path that he walks. This can be the
walk from his dorm to class, a walk around his house, whatever is familiar. An
essential thing is that one should have a vivid visual memory of the path and objects
along it. Once he has determined his path, one can imagine himself walking along it,
and identify specific landmarks that he will pass. For example, the first landmark on
his walk to campus could be his dorm room, next may be the front of the residence
hall, next a familiar statue he passes, etc. The number of landmarks one chooses will
depend on the number of things he wants to remember.
LIV
Once the path and the landmarks are determined, the path is ready to
remember the material. This is done by mentally associating each piece of
information that is needed to remember with one of these landmarks.
5. CHUNKING. This is a technique generally used when remembering numbers,
although the idea can be used for remembering other things as well. People can
remember between 5 and 9 things at one time. It is noticed that local telephone
numbers have 7 digits. This is convenient because it is the average amount of
numbers that a person can keep in his or her mind at one time.
When "chunking" is used to remember, the number of items holding in
memory is decreased by increasing the size of each item. In remembering the number
string 64831996, try to remember each number individually, or try thinking about the
string as 64 83 19 96 (creating "chunks" of numbers). This breaks the group into a
smaller number of "chunks." Instead of remembering 8 individual numbers, remember
four larger numbers. This is particularly helpful when meaningful or familiar
"chunks" are formed (in this case, the last four numbers in the series are "1996,"
which can easily be remembered as one chunk of information).
6. PRACTICE MAKES PERFECT (or closer to it anyway): It may not be a
mnemonic, but repeating is still a great memory aid. Remember the children's game
"I'm going on a picnic and I'm bringing...." As each new object is added, the old
objects are repeated. People can often remember a large number of objects this way. It
can be quite intimidating to see long lists, passages, or equations that are expected to
commit to memory.
MISCONCEPTIONS5
The following are some commonly held misconceptions of the mind and brain
perpetuated through urban legends, mass media, and the promotion of dubious
products to consumers (Sala, 1999). A number of practitioners of pseudoscience, New
Age philosophies, and mystical or occult practices are known to use some of these
ideas as a part of their belief systems (also see popular psychology).
• The human brain is firm and grey: The fresh/living brain is actually very soft,
jelly-like, and deep red. It does not become firm and grey until it has been
preserved with various chemicals/resins.
• Humans use only 10% or less of their brain: Even though many mysteries of
brain function persist, every part of the brain has a known function.
LV
• This misconception most likely arose from a misunderstanding (or
misrepresentation in an advertisement) of neurological research in the late
1800s or early 1900s when researchers either discovered that only about 10%
of the neurons in the brain are firing at any given time or announced that they
had only mapped the functions of 10% of the brain up to that time (accounts
differ on this point).
• Another possible origin of the misconception is that only 10% of the cells in
the brain are neurons; the rest are glial cells that, despite being involved in
learning, do not function in the same way that neurons do.
• If all of a person's neurons began firing at once, that person would not become
smarter, but would instead suffer a seizure. In fact, studies have shown that
the brains of more intelligent people are less active than the brains of less
intelligent people when working on the same problems.
• Some New Age proponents propagate this belief by asserting that the
"unused" ninety percent of the human brain is capable of exhibiting psychic
powers and can be trained to perform psychokinesis and extra-sensory
perception.
• Mental abilities are separated into the left and right cerebral hemispheres:
Some mental functions such as speech and language (cf. Broca's area,
Wernicke's area) tend to be localized to specific areas in one hemisphere. If
one hemisphere is damaged at a very early age however, these functions can
often be recovered in part or even in full by the other hemisphere. Other
abilities such as motor control, memory, and general reasoning are spread
equally across the two hemispheres.
• Learning can be achieved more powerfully through subliminal techniques:
Technically, information that is entirely subliminal cannot be perceived at all.
The extent to which subliminal techniques can influence learning depends
largely on what level of perception the techniques affect.
• Hypnosis can lead to perfect recall of details: Not only is this not entirely true,
an incompetent or deceptive hypnotist can actually implant (deliberately or
unintentionally by leading questions) false memories of events that never
occurred. This is because memory is not stored as "facts", but as impressions,
and emotions, and is often reinterpreted as people mature or change.
LVI
• The brain cells do not duplicate at all after it has developed (around late
childhood). Although most of the brain does not grow, the cells in the
hypothalamus are still growing.
THE PRINCIPLE OF NEURO-TRANSMITTER DEPLETION6

Often students study or attempt to read for too long a period of time without
stopping for a rest break. B. F. Skinner and other experts have concluded that the
average student cannot usually study really difficult material efficiently for more than
about four hours a day. Then efficiency and memory begin to suffer. Research shows
that the average student cannot study effectively on the same subject for more than
about four consecutive hours, even with short breaks every hour. What occurs is what
is referred to as The Principle of Neuro-Transmitter Depletion. Neuro-scientists have
developed techniques to monitor activity (usually defined as electrical impulses) and
chemical changes in the brain during study or thought processing. If one studies the
same subject too long, fatigue, boredom, sometimes slight disorientation may occur. It
is a common result of too much consecutive study when even the simplest concept
begins not to make sense any longer. The monitoring of brain activity and chemical
changes indicate that studying too long results in a depletion of chemicals in the brain
cells necessary for efficient processing of information. Therefore, for effective
consolidation of material into memory storage, frequent breaks should be taken (at
least 10 minutes every hour) and would not attempt to deal with really difficult
material for more than about four hours a day, and do not study any easier subject
area (even with breaks) for more than four consecutive hours.
EMOTION AND MEMORY7

Emotion can have a powerful impact on memory. The most vivid
autobiographical memories tend to be of emotional events and research has revealed
that emotional events are more likely to be recalled than more neutral events and the
amygdala plays an important role in this enhancement as demonstrated by fMRI
studies showing that amygdala activation during encoding predicts later memory for
emotional stimuli. (Canli et al., 2000), as well as by a number of other studies (for reviews see
Hamann, 2001; LaBar & Cabeza, 2006).
One prominent hypothesis is that emotional arousal leads to a narrowing of
attention, in which information in the periphery is less likely to be attended to and
LVII
therefore less likely to be later remembered (Reisberg & Heuer, 2004). Consistent
with this hypothesis are findings of weapon focus, in which witnesses to a crime
remember the gun or knife in great detail but remember little else about the scene.
Memory recall tends to be congruent with one's current mood, with depressed
people more likely to recall negative events from the past (Hertel, 2004). In addition,
depression is often associated with poor memory in general. The enhancing effects of
emotional arousal on later memory recall tend to be maintained among older adults
and the amygdala shows relatively less decline than many other brain regions
(Mather, 2004). However, older adults also show somewhat of a shift towards
favoring positive over negative information in memory, leading to a positivity effect.
THE NEUROPEPTIDE GHRELIN: IMPROVING HUMAN MEMORY8

Human memory and the mechanisms of its formation are the focus of many
researchers in the neuroscience field. Scientists are focusing on how the body and its
hormones may regulate memory formation, as a result of external stimuli that
influence hormone secretions. The research community is now focusing on diet and
eating habits and their affects on chemical and hormone pathways that specifically
direct human behaviour. New studies support theories linking the secretion of ghrelin,
in an empty stomach, to increased learning capabilities. For many years the
neuropeptide hormone ghrelin was associated with appetite stimulation and function,
but scientists failed to make the connection between increased ghrelin secretions and
other functions. Recent discoveries have identified ghrelin's importance in increasing
synaptic connections and altering neuronal morphology within the hippocampus, the
neural director of memory.
Ghrelin acts as an endogenous ligand, which binds to specific receptors
located on the hippocampus that cause an increase in synaptic plasticity and the
creation of new synaptic connections between neurons. The biochemical effects of
ghrelin induce morphological changes of the hippocampus and in turn have long
lasting behavioural effects such as memory retention. These synaptic changes include
underlying mechanisms such as the quantity of neurotransmitters being released into a
synapse and how cells respond to those neurotransmitters.
The synapses are regulated by a variety of processes, which differ in the
strength and enhancement of chemical signalling pathways. At those synapses that
undergo repeated use, synaptic enhancement occurs, while at other less used synapses
LVIII
a decrease in synaptic strength can occur. While memory lies within synapses of the
brain, synaptic plasticity exists as a fundamental morphological function for the
enhancement of the hippocampus which leads to memory retention. Perhaps the
increase in synaptic plasticity within the hippocampus is a result of a dominating
process that influences memory. The increase in synaptic plasticity within the
hippocampus, guarantees memory efficiency and thus the body uses ghrelin to
enhance the important memory process. The increase of synaptic plasticity within the
hippocampus, demonstrates that the hippocampus can change synaptic form to
enhance memory. This evidence introduces hope for cures for neurological diseases.
However, studies have failed to discover the overlapping interplay between other
ghrelin and biochemical pathways. Much of the research done on ghrelin has been in
mouse models, further research needs to be done on human subjects, to elucidate the
pathways of ghrelin and how they interact with other biochemical processes which
enhance learning.
STORAGE CAPACITY AND PROCESSING SPEED OF HUMAN BRAIN9

The brain has an unlimited measureless capacity for storage. With each new
fact learned - especially in infancy & early childhood – man gets a new wrinkle in the
brain. No kidding! Checking brain weights of really super smart folks like Einstein, it
is surprising! But there is no limit to what human brain can hold & it even takes in
things one isn't aware of - all while running the body, as well.
The typical adult human brain weighs about 3 pounds (1.4 kilograms). It
contains several billion neurons connected at a hundred trillion synapses. The male
brain is bigger; typically 1,300–1,500 cubic centimeters while the female's is typically
1,200–1,350 cubic centimeters. Volume, however, is not necessarily a figure of merit.
Neanderthals had very large brains. Whales and dolphins have bigger brains than
humans. Robert Birge (syracuse University) who studies the storage of data in
proteins, estimated in 1996 that the memory capacity of the brain was between one and
ten terabytes, with a most likely value of 3 terabytes. Such estimates are generally
based on counting neurons and assuming each neuron holds 1 bit. Bear in mind that
the brain has better algorithms for compressing certain types of information than
computers do.
This is much more difficult to measure the storage capacity, because it isn't
really understood how the brain stores information, and it isn’t known that it can use
LIX
very different methods for different storage problems. For example, excellent chess
players are much better at remembering chess positions than poor chess players, and
trained musicians are much better at remembering music than untrained musicians.
Some people have estimated that the storage capacity of the human brain is
functionally infinite- that is one can essentially always find room to store more
information if wanted, so no practical limit exists. A more principled lower estimate
might be made using the numbers above. Assume that a change in any connection
strength between two connected neurons is equal to one bit of information and further
assume (a huge over-simplification) that neural connections have just two possible
strengths (like a bit in a computer, which is either 1 or 0). Then each neuron has
‘write’ access to 1000 bits of information, or about 1 kilobyte. So storage capacity is
of 100 billion (number of neurons) X 1 K, or 100 billion K. That’s about 100 million
megabytes. Since in fact neural connections are not two-state but multi-state and since
neuron bodies can also change their properties and thereby store information, this is a
very low estimate, so it can be seen why some people have estimated it to be
functionally infinite.
These storage estimates may also be placed into a modern technological
perspective. The storage capacity of a neuron is so-so by modern technological
standards. However, the near future promises to massively increase information
storage capabilities. The past certainly suggests that it will. If the future rate of
increase of storage speed mirrors the rate that has been seen, then science should be
able to put the entire contents of a human brain on a cheap hard disk within about 15
years (if there is a way to get that information out of the brain!). Much better storage
is certainly possible: for example, the DNA molecule inside the cells contains about
750 megabytes of information. This has made it possible for someone to take a crack
at estimating the amount of information in a single male ejaculate.
However, the same kind of 'reality adjustment' is done for the speed question.
As it is probably known, the number of bits used to store an item on a computer is not
equal to the number of items. For example, to store one letter of text (one item) on a
computer takes a theoretical minimum of seven bits, and in real computers it usually
takes more. To store one picture can take thousands or even millions of bits. The same
must apply to the human brain. Each memory must be composed of many bits. The
first person to try to estimate the amount of storage in a human brain was Robert
LX
Hooke, in 1666. He estimated how fast he could think, multiplied by his lifespan, and
decided that he had 2 x 10^9 bits of storage. He had a high estimate of himself: his
estimate for an average person was twenty times less, at 10^8 bits! A psychologist
named Tom Landauer wrote a paper in 1986 ("How Much Do People Remember?
Some Estimates of the Quantity of Learned Information in Long-term Memory",
Cognitive Science, volume 10, pages 477-493), in which he tried to estimate from a
review of experimental results how many useful distinctions a person might be able to
remember in all. His estimate was one billion distinctions. At the 2002 Psychonomics
conference, Landauer re-visited this question. He used a novel technical method
(whose details need not concern here) to estimate how much word knowledge a
person had. His new estimate is in the same ball park as Hooke's: 4 x 10^8 bits.
There are several ways to answer the question about how fast the brain
processes information.
The best answer for this question can be obtained because there is good
estimates for the three main variables that enter into it: how many neurons (brain
cells) human brain have, how fast a neuron can fire, and how many cells it connects
to. A human being has about 100 billion brain cells. Although different neurons fire at
different speeds, as a rough estimate it is reasonable to estimate that a neuron can fire
about once every 5 milliseconds, or about 200 times a second. The number of cells
each neuron is connected to also varies, but as a rough estimate it is reasonable to say
that each neuron connects to 1000 other neurons- so every time a neuron fires, about
1000 other neurons get information about that firing. By multiplying all this out, get
100 billion neurons X 200 firings per second X 1000 connections per firing = 20
million billion calculations per second.
This estimate might easily be off by an order of magnitude- that is, it might be
10 times too high or low. It also is a bit misleading because it estimates the raw 'clock
speed' of the brain, which is much higher than the number of real useful calculations
done in a second. An apparently much simpler way to approach the problem is to note
that the time it takes for the brain to make a really simple decision- like naming a
picture or reading a word aloud- is about 300-700 milliseconds. So it can be said that
brain can only make about two conscious calculations per second. However, this is
also misleading, for a bunch of reasons. One reason is that many well-trained brains
can make incredibly complex decisions that quickly. Moreover, even simple tasks like
LXI
reading a word aloud are actually very complex, actually requiring huge amounts of
low-level computation. Finally, it is to be noted that brain is doing all sorts of things
unconsciously at the same time- maintaining the body and its relation to the world-
whenever a person is engaged in conscious calculations. So depending on whether he
wants the raw clock speed, or some higher-level measure of information processing,
his question has two answers that differ widely.
HUMAN BRAIN Vs COMPUTER10

Much interest has been focused on comparing the brain with computers. A
variety of obvious analogies exist: for example, individual neurons can be compared
with a microchip, and the specialized parts of the brain can be compared with
graphics cards and other system components. However, such comparisons are fraught
with difficulties. Perhaps the most fundamental difference between brains and
computers is that today's computers operate by performing often sequential
instructions from an input program, while no clear analogy of a program appears in
human brains.
In addition to the technical differences, other key differences exist. The brain
is massively parallel and inter woven, whereas programming of this kind is extremely
difficult for computer software writers (most parallel systems run semi-independently,
for example each working on a small separate 'chunk' of a problem). The human brain
is also mediated by chemicals and analog processes, many of which are only
understood at a basic level and others of which may not yet have been discovered, so
that a full description is not yet available in science. Finally, and perhaps most
significantly, the human brain appears hard-wired with certain abilities, such as the
ability to learn language (cf. Broca's area), to interact with experience and unchosen
emotions, and usually develops within a culture. This is different from a computer in
that a computer needs software to perform many of its functions beyond its basic
computational capabilities.
Nevertheless, there have been numerous attempts to quantify differences in
capability between the human brain and computers. According to Hans Moravec, by
extrapolating from known capabilities of the retina to process image inputs, a brain
has a processing capacity of 100 trillion instructions per second, and is likely to be
surpassed by computers by 2030.
LXII
The computational power of the human brain is difficult to ascertain, as the
human brain is not easily paralleled to the binary number processing of today's
computers. For instance, multiplying two large numbers can be accomplished in a
fraction of a second with a typical calculator or desktop computer, while the average
human may require a pen-and-paper approach to keep track of each stage of the
calculation over a period of five or more seconds. Yet, while the human brain is
calculating a math problem in an attentive state, it is subconsciously processing data
from millions of nerve cells that handle the visual input of the paper and surrounding
area, the aural input from both ears, and the sensory input of millions of cells
throughout the body. The brain is regulating the heartbeat, monitoring oxygen levels,
hunger and thirst requirements, breathing patterns and hundreds of other essential
factors throughout the body. It is simultaneously comparing data from the eyes and
the sensory cells in the arms and hands to keep track of the position of the pen and
paper as the calculation is being performed. It quickly traverses a vast, interconnected
network of cells for relevant information on how to solve the problem it is presented,
what symbols to write and what their functions are, as it graphs their shape and
communicates to the hand how to make accurate and controlled strokes to draw
recognizable shapes and numbers onto a page.
FORGETTING
There are 3 possibilities why things are forgotten
• Fading (trace decay) over time
• Interference (overlaying new information over the old)
• Lack of retrieval cues.
Although information can be stored in long-term memory for extended periods
of time, "memory decay" does take place. In other words, it could be forgotten what is
learnt. In fact, things forget quickest shortly after they learnt. This has two
implications in terms of improving memory. First, as disheartening as it is, human
will often learn a great deal more than he can retain in the long run. But, before losing
heart entirely, keep in mind that the memories can be retained with a little effort. So,
the second implication for improving memory involves maintaining memories with
the least amount of effort. In order to retain information in memory, it must be
practiced, think about, and sometimes relearn things. Every time it is practiced and
LXIII
relearns, the information is reinforcing in memory. Taking a few moments to do
frequent, but brief, reviews will save time by helping to retain what is learned.
For example, it's a good idea to make rehearsal part of reading and note-taking
regimen. When reading assignment or a note-taking session completes, a few minutes
should be taken to rehearse the material as a way of moving the information from
short-term to long-term memory. Not that this practice alone is sufficient to prepare
for most test, but it will enhance understanding and recall of the material, facilitating
serious study.
MEMORY DISORDERS
Loss of memory is known as amnesia. There are many sorts of amnesia, and
by studying their different forms, it has become possible to observe apparent defects
in individual sub-systems of the brain's memory systems, and thus gave hypothesis of
their function in the normally working brain. Other neurological disorders such as
Alzheimer's disease can also affect memory and cognition.
While not a disorder, a common temporary failure of word retrieval from
memory is the tip-of-the-tongue phenomenon.
Impaired memory can be a symptom of hypothyroidism.
IMPROVING MEMORY11
The best way to improve memory seems to be to increase the supply of
oxygen to the brain, which can be done by aerobic exercising. Walking for three hours
each week suffices, as does swimming or bicycle riding.
Such aerobic exercise has helped elderly people switch between mental tasks,
concentrate better and improve their short-term memory. The exercise increased the
number of connections between neurons, which is responsible for their improved
memories. In March 2007 it was reported that German researchers found they could
use odors to re-activate new memories in the brains of people while they slept and the
volunteers remembered better later.
One established fact is that more brain stimulation in the young age will
strengthen the brain to prevent early development of MCI or DAT. Perhaps it may be
heard about people telling that the piano lesson and multiple language studies are
good for young people. In fact, brain activity is good even for old age. That is the
LXIV
reason it is heard doctors say, 'if you don't use it you will lose it'. (Some social health
studies have proven this).
DRUGS WHICH WORK ON MEMORY12

In order to appreciate what medical research has accomplished in the area of
developing drugs for treating memory impairment, first it is needed to understand
how human memory works according to scientific findings. However, due to the
complexity of human brain (physical structure, functional mechanism and
neurological-psychophysical behaviour), there are huge amount of work devoted to
the science of human brain. Therefore, it is difficult to describe human brain in a few
sentences. In answering the question how does human brain (memory) work, here an
attempt has been made to introduce the basic concepts and terms to facilitate the
comprehension of the discussion to follow on drugs for treating memory impairment.
The drug development for brain (memory) improvement has been classified and
discussed four generations of drugs, namely,
• First-generation products
1. Cerebrovascular compounds, 2. Psychostimulants, and 3. Metabolic
compounds
• Second-generation products
1. Cholinergic drugs 2. Substances acting on other neurotransmission systems
3. Neuropeptides and 4. Therapeutic combinations
• Third-generation compounds
1. Neurotrophic factors 2. Glutamate antagonists 3. Calcium channel blockers
and 4. Abnormal proteins
• Fourth-generation substances
"The considerable increase in knowledge concerning the pathogenesis and
origin of memory disorders in elderly subjects and in dementia, including AD, as well
as the introduction of innovative therapies including biotechnology and molecular
gene therapies, constitute the basis of effective treatments and preventive measures
for disturbances of the central nervous system responsible for this cognitive
dysfunction. Methods involving regulation of synthesis of abnormal proteins could
hasten the development of fourth-generation medication".
LXV
References
1 - www.audiblox.com/human_memory.htm -->
2 - http://homepage.mac.com/dtrapp/essays/memory.html -->
3 – http://www.web-us.com/memory
4 - Journal of Theoretics, Volume 6-6, December 2004
5 - http://en.wikipedia.org/wiki/Human_brain -->
6 - http://www.web-us.com/memory
7 - http://en.wikipedia.org/wiki/Emotion_and_memory -->
8 - http://serendip.brynmawr.edu/bb/neuro/neuro06/web2/dmarck.html -->
9 - http://www.byedr.com/medicine/4772-1-byedr.html -->
http://www.sizes.com/people/brain.htm
http://answers.google.com/answers/threadview?id=525801 -->
http://www.ualberta.ca/~chrisw/howfast.html -->
10 - http://en.wikipedia.org/wiki/Human_brain -->
11 - http://en.wikipedia.org/wiki/Memory -->
12 - http://www.mwsearch.com/Alzheimer.html -->
LXVI
HISTORICAL BACKGROUND
Human being is best and supreme in the serial of development of other
creatures. The supremacy of the man remains in his quality to work after thinking. A
more advanced analysis of Manas is given in Ātreya Āranyaka. Wherein it is
mentioned that man is superior to animals because of his capacity to anticipate the
future and remember the past. There is not a single system of Indian philosophy
which does not deal with the concept of mind. The word Manas literally means
‘measuring’, and it was used in this sense in the early Vedas and Brāhmanas.
In Yajurveda the Manas has been conceptualized as the inner flame of
knowledge. It describes perceiving knowledge is Manas, Manas is described as Yoga
and Samādhi (state of mind), all our sensory organs are under control of Manas and
they function under the control of Manas.
In Rgveda, the speed of mind, curiosity for methods of mental happiness,
prayers for mental happiness and methods of increasing Medhā (intelligence) have
been described. It has been further stated in Rgveda that purification of mind prevents
diseases in human beings there fore one should have noble thoughts. The power of
Manas in healing has also been described. First time the three traits of personality-
Sattva, Rajas and Tamas were described and also mental illnesses were independently
identified along with physical illnesses where it has been prayed that may these
mental illnesses not destroy this body.
One of the Upanisadas, the Kena Upanisad starts with the questions: “Who
impels the mind to alight on its objects? At whose behest do men utter speech? What
intelligence directs the eyes and ears?” And the preceptor answers that it is through
the power of the self, the Ātmān that the ear hears, the eyes see, the tongue speaks and
the mind understands.
Manas is as responsible as Śarīra in producing the diseases. At present, a
scanty literature is available in the Āyurvedic classics regarding Manorogas. It is
found very briefly in Unmāda Cikitsā Adhyāya of Caraka Samhitā or scattered whilst
the description of other diseases. In Suśruta Samhitā, Vāgbhata Grantha (Astānga
Hrdaya and Astānga Samgraha) and Kāśyapa Samhitā, description and treatment of
Grahas are found in separate Adhyāyas under Kaumārabhrtya but it is only as a part
of Kaumārabhrtya not as a separate branch of science.
LXVII
Etymology & Derivation of Manas

VYUTPATTI (Etymology)
The word ‘Manas’ or ‘Manah’ has been derived from the root ‘mn`’ By adding
‘as&n`’ Pratyaya to it.
“mn`” + “sv<Fit&¿yi[s&n`” = “mns`” {mn:} {S¾dkÃpW&m}

It is used for ‘mn Xin[ bi[Fn[ vi ’ i.e. by which knowledge or perception occurs.
NIRUKTI (Derivation)
The following Nirukti of Manas are available in the texts.
1} “mºyt[ b&¹yt[-an[n-e(t mn:” {S¾dkÃpW&m} by which perception occurs that is known
as Manah.
2} “mºyt[-Xiyt[-an[n e(t mn:” {S¾dkÃpW&m} It leads to knowledge so it is termed as
Manah.
3} “mºyt[-Xiyt[ an[n sv<m`” - i.e. by which complete knowledge occurs, that is known
as Manah.
4} “mºyt[-avb&¹yt[ (vPy[n e(ºWy oiri e(t mn” - i.e. which percieves the objects through
Indriya (Cognegible organs) i.e. known as Manah.
5} “mni[ÄyikrNiRmkm`” {mhiBirt} i.e. Viśesa Jñātvam means analysing by the process of
special knowledge.
6} “mºyt[¥n[n mn-krN[ as&n`.” {vic0 6} The mind, heart, understanding, internal organ
of perception, the instrument by which object of sense affect the soul.
7} Moneir Williams has given the meaning of Manas as Mind or Psyche.
PARIBHĀSĀ (Definition)
1} “s&Kiw&pl(¾FsiFn(m(ºWy> mn:.” {tk<s>g\h} Manas is the Indriya by which happiness,
sorrow etc. perceives.

2} “lxN> mnsi[ XinAyiBivi[ Biv Ev c.” {c0Si0-1/18} Which is must for the perception
or knowledge and in the absence of which no knowledge or perception occurs, that is
known as Manah.
LXVIII
3} “y(d(ºWyg\ihk‚ c ‘mn’ eRy(BF)yt[.” {c0Si0-3/13} i.e. which regulates the functions of
Indriya is known as Manah.
4} “at)(ºWy> p&nm<n: s_vs>Xk>, c[t: eRyih&r[k[, tdYi<Rms>pidy_ic[OT> c[OTip\RyyB*t(m(ºWyiNim`.”
{c0s*0-8/4}
Caraka observes, ‘The mind which is super-sensual is designated as ‘Sattva’
and some call it ‘Cetah’ (consciousness). Its function is dependent on the presence of
the mental object and the Ātmā. It is the cause of the activity of the sense-organs.’
According to Caraka that which yokes the spirit with sentient organism, that
on the imminence of whose departure virtue leaves the body, the inclinations change,
all the sense organs are distraught, strength wanes, diseases get aggravated, and
finally on whose departure the organism is benefit of life and which hold the senses
together, that is called Manas. It is also the connecting agent (Ca. Śā. 7/13).
PARYĀYA (Synonyms)
“(c_i> t& c[ti[ ñdy> Avit> ñºmins> mn:.” {amrki[S}
The Synonyms of Manas are Sattva, Cetah, Citta, Hrdaya, Hrt, Manas,
Antahkarana etc. Ubhayātmaka Indriya and Atīndriya may also be considered as its
Paryāya.
Hrdaya Hrnmānasa Prajñā

Smrti Sattvam Mahāmatih
Svāntam Anañgakam Citta
Purvābdhikhyatih Iśwarah Brahmā
From the above listed synonyms Sattva, Citta, Cetah has been used frequently
in Āyurveda.
Sattva: “sRvm&μyt[ mn:. tμCr)rAy t>#ikmiRms>yi[git`.” {c0(v0-8/119}
According to Ācārya Caraka, Sattva is Manas and it regulates the body beause
its association with the soul.
Cetana: Manas is very active though it is Acetana, on the other hand Ātmā is Cetana
but is actionless. Manas gets Cetanā from Ātmā and inturn provides Cetanā to all the
parts of the body. So it is also known as Cetah.
LXIX
Citta: “c[ty(t s÷ini(t (cºRyt[ an[n e(t vi c[t:, (c_im` c.” means it is a mediator for
understanding.
EVOLUTION OF MANAS
There are different opinions regarding the evolution of Manas.
1) According to Nyāya –Vaiśesika theory -Manas is subtle, Paramānurupa,
eternal and always it exists, hence the question of Utpatti of Manas doesn’t arise at
all. (Nyā.Dar.,Vai.Dar.) “mnAt& yw(p (nRyRv[n n pi[Oy>, tYi¥(p tAy[(ºWyp\d[SgmniY†
éi[ti[¥ARy[v.” {c0(v0-5/3}
Caraka also supports the above theory by considering it as one of the nine
Kārana Dravyas or Nitya Dravya.
“KiIdºyiRmi mn: kili[ IdSá WÄys>g\h:.” {c0s*0 1/48}
“B*t[át&(B<: s(ht: s&s*Èm]<mni[jvi[ d[hm&p](t d[hit`.
kmi<RmkRviÒi t& tAy ØÅy> (dÄy> (vni dS<nm(At @pm`—” {c0Si0-2/31}
Being guided by the associated past actions, the Soul who travels with the help
of the mind, transmigrates from one body to another along with the four subtle
Bhūtas. It indicates that in Āyurveda Manas has been considered as Nitya.
2) The Prakrti (nature) is the matrix of whole psychophysical universe. It is the
equilibrium of ‘Sattva’ (essence), ‘Rajas’ (energy) and ‘Tamas’ (inertia). The nature
is the ultimate component of these three basic qualities, When the equilibrium of
‘Sattva, ‘Rajas’ and ‘Tamas’ is disturbed under the influence of self the processes of
creation of nature start. These three ‘Gunas’ are neither created nor destroyed. They
are eternally present in the nature. In original state of equilibrium the ‘Sattva’, Rajas’
and ‘Tamas’ remain in a state of tension. When the nature (equilibrium of ‘Sattva’,
‘Raja’ and ‘Tama’) is disturbed the process of cosmic evolution takes place and
ultimately it is manifested in the form of ‘Buddhi’ (intellect), ‘Ahamkāra’ (egoism)
and ‘Manas’ (mind), life and five eternal basic substances. (Su.Śā.1/3, Ca.Śā.17/35,
Sāmkhya Tattva Kaumudi.33) According to ‘Sāmkhya’ system of philosophy,
‘Buddhi’ (intellect), ‘Ahamkāra’ (egoism) and ‘Manas’ (mind) constitute the psychic
apparatus of living personality. They are also called Trividha Antahkarana (three
internal organs).
LXX
“tAmidÄyäiºmhin&Rpwt[ t(Ó© Ev;. t(Ó©iË mhtAtÓxN Evih§ir uRpwt[; s (#i(vFi[
v]ki(rkAt]jsi[ B*ti(d(r(t. t#i v]ki(rkidh§iri_i]jsshiyi_iÓxNiºy[v]kidS[(ºWyi·y&Rpwºt[ …uByiRmk>
mn:.”
Avyakta (Su.Sha.-1/4)
Mahat
Ahamkār
Vaikārika Taijasa Bhutādi
Panca Jñānendriya, Panca Tanmātrā

Panca Karmendriya,
Ubhayātmaka Mana Pancamahābhuta
The theory of creation in Āyurveda, based on Satkāryavāda, has accepted the

fundamentals of Sāmkhya and the same pattern has been used in the description of
evolutionary phase. Suśruta has described the successive order of evolution.
According to him Mahat is evolved out of Avyakta, bearing the characteristics of
Avyakta. From Mahat is born Ahamkāra which also is of the same nature as of Mahat.
That Ahamkāra is categorised into three sub-heads viz. 1) Vaikārika (Sāttvika) 2)
Taijasa (Rājasa) and (3) Bhūtādi (Tāmasa). The five Buddhi-indriyas and
Ubhayātmaka Manas are originated with Vaikārika Ahamkāra, with the aid of
Taijasa. The Bhūtādi (Tamas) Ahamkāra with the help of Taijasa Ahmkāra produces
Pañcatanmātrās which give origin to Pañcamahābhūtas.
Caraka also admits that from the Avyakta is born Buddhi which gives rise to
Ahamkāra. Thereafter, from Ahamkāra is evolved the five Mahābhūtas. Then from
Mahābhūtas Manas is evolved along with five Jñānendriyas and five Karmendriyas.
This evolution happens in an orderly succession. Caraka regards eight elements as
Bhūta-prakrti viz. Five Mahābhūtas, Buddhi, Ahamkāra and Avyakta. The five
Buddhi Indriyas, five Karma Indriyas, Manas and five Arthas are the Vikāras.
LXXI
3} “@pi(Ü @pp\Bv: p\(sÜ: kmi<Rmkini> mnsi[ mnAt:.” {c0Si0-2/36}
Manas is said to be manifested from Manas itself which is always conjugated
with Ātmān.
3) “aiRmi vi edmg\ ais)t`-tAyi(Bt¼tAy ñdy> (nr(Bwt ñdyiºmn:” {Etr[yi[[p(nPd`}
“yi(n t& Kl& gB<AyiRmji(n,…..tis& tis& yi[(nP*Rp(_iriy&riRmXin> mn e(ºWyi(N ……..”
{c0Si0-3/10}
“S&Ü[ S&çit<v[ s_v: Avkm<±l[Sci[(dt:.” {a0ñ0Si0-1/1}
Caraka and Vāgbhata considered Manas as Ātmaja Bhāva which means it
evoluted from Ātmā.
4) “b&(Üm<ná (nN)<t[ yY]viRmi tY]v t[.” {c0s*0-11/11} Manas is said to be originated from
parents.
5) “pøm[ mn: p\(tb&Ütr> Bv(t, POq[ b&(Ü: ‘‘‘‘‘‘‘‘‘‘‘.” {s&0Si0-3/30}
Suśruta said that Manas in the foetus, is manifested in 5th month of
pregnancy.
ADHISTHĀNA OF MANAS (Location of Mind)

There is some controversy regarding the Sthāna of Manas in Āyurveda. The
two organs viz Hrdaya and Mastiska (brain) has been the points of discussion since a
long period for the purpose of location of consciousness and also specifying for the
seat of psyche factor (Manas). For example in Āyurvedic literature also various views
are available.
Hrdaya (heart) to be the seat of Manas in Āyurveda
In Amarakośa, the words Citta, Hrdaya and Manas have been used in the
same sense. However, Āyurvedic approach is similar to Amarakośa. It has used the
words Manas, Sattva and Cetas as synonymous.
“aiRmi c sg&Ná[t(áºRy> c ñ(d s>(~tm`.” {c0s*0-30/4}
“t#i ñdy[ dS Fmºy: p\iNipini] mni[ b&(Üá[tni mhiB*ti(n c ni¿yimri ev p\(t(Oqti(n.” {c0(s0-9/4}
Caraka holds that Saguna Ātma, Ceta (Mana) and its Arthas are sheltered or
supported in Hrdaya (heart).
“rsviti(dmigi<Ni> s_vb&Ü)(ºWyiRmnim`. p\FinAyi]jsá]v ñdy> AYinm&μyt[—” {c0(c0-24/35}
LXXII
Caraka also observes that Hrdaya is the site or above where the Rasa, Vātādi
(Dosa), Sattva (psychic factor), Buddhi (intellect) and the senses remain along with
Ātmā.
“ñdy(m(t k„tv)yi[<, b&Ü[m<nsá AYinRvit`” {s&0Si0-3/32}
“ñdy> c[tni AYinm&ä> s&~&t! d[(hnim`—” {s&0Si0-4/34}
Ācārya Krtavīrya, as quoted by Suśruta, says that the Hrdaya in the embryo is
created and developed in begining, being the seat of intellect and mind.
“Atnyi[m<¹ym(FOqiyi[rAyimiSyoir> s_vrjAtmsim(FOqin> ñdy>.” {s&0Si0-6/25}
“sRvi(dFim ñdy> Atni[r: ki[Oqm¹ygm`—” {a0ñ0Si0-4/13}
Suśruta and Vāgbhata have clearly mentioned that the site or location of
Sattva is Hrdaya, which lies in the region of ‘Stanayormadhya’.
It is quite evident that Āyurvedists in Samhitā period had regarded Hrdaya as
the chief site of Mānasa Vyāpāra.
Brown has induced the concept of CARDIAC PSYCHE and admits the heart
to be the specific organ of anxiety, comparable to the eyes as the sense organ for
sight. Brown says that, anxiety is an inner tactile sensation, bound up with a special
apparatus located in the cardiac tissue, which is well supplied with sensory nerves
endings, concluding that anxiety shows at least an irritability in the specific organs.
The events shows that Hrdaya (heart) is closely related to the emotional aspect of
Psyche. The psychic causes of heart attack proves it even today.
Śhirah (head) to be the seat of Manas
“p\iNi: p\iNBZti> y#i (~ti: sv[<(ºWyi(N v. yd&_imi©m©ini> (SrAtd(BF)yt[—” {c0s*0-17/12}
“(Sr(s e(ºWyi(N e(ºWyp\\iNvhi(n c éi[ti>(s s*y<(mv gmAty: s>(~ti(n.” {c0(s0-9/4}
Ācārya Caraka has noted Śirah as a Uttamāñga where Prānas and Indriyas
resides. Manas is one of the Prāna and Indriya also.
“nisi[¹v† c B\&vi[m¹y[ t#i c[ti[ Bv[t`” {hir)t s>(hti}
In Hārita Samhitā the seat of ‘Cetah’ has metioned that it resides in
Bhrumadhya at the upper part of Nāsā. Tāntrikas also support this view by cosidering
Ājña Cakra situated in Bhrumadhya to be the seat of Manas. In modern science it is
the site of frontal lobe.
“(SrAtiÃvºtg<t> sv[<(ºWypr> mn:. t#iAY> t(Ü (vPyi(n(ºWyiNi> rsi(dkin`—” {B[l0(c0-8/2}
LXXIII
Bhela regards ‘Manas’ and ‘Cittam’ as two different entities. Bhela observes
that Manas is enclosed between Śiras and Tālu. It is Sarvendriyapara (controller of
all indriyas-beyond all the other sense organs). While Cittam resides in Hrdaya. This
location of Manas in Bhela is quite a distinct approach from the traditional thinking of
Āyurveda. So according to Bhela, Manas is related to cognative or connative organs
and Citta is concerned with the various aspects of intellect.
“kpil[ sºFy: pø s)mºti(Aty<g*¹v<gi:. B\mi[ºmidmni[niS]At[P& (vÜ[P& nÅy(t—” {a0ñ0Si0-4/35}
While describing the Marma Viddha Laksanas Vāgbhata has mentioned
‘Manonāśa’ due to the injury on Sīmanta Marma (five Śirah Sandhi) which is
situated in Śirah (head), so it can be said that Manas resides in Śirah.
Whole body to be the seat of Manas
“vit(p_iÅl[OmNi> p&n: sv<Sr)rcriNi> svi<(N ài[ti>AyynB*ti(n, todt)(ºWyiNi> p&n: s_vid)ni>
k[vl> c[tnivμCr)rmynB*tm(FOqinB*t> c.” {c0(v0-5/7}
While describing the Srotas Caraka mentioned that all the channels of the
body are also for Vāta, Pitta and Kapha Dosa. Similarly, Manas provides Cetanā to
all the living cells of the body, so all the channels of the body are also for Manas.
Sparśanendriya to be the seat of Manas
“t#i]k> ApS<n(m(ºWyiNi(m(ºWyÄyipk>, c[t: smvi(y, ApS<nÄyi¼t[Äyi<pk(m(t c c[t:.”
{c0s*0-11/38}
It has also been mentioned that Manas has Samavāyi Sambañdha with
Sparśanendriya (skin) and as skin is spreaded all over the body, so through it Manas
also keeps contact with external environment.
In brief, it can be concluded that the primary place of Manas can be
considered as Hrdaya, while the Śirah can be compared its office or controlling point
and the whole body is the workshop or working field of the Manas.
In westron philosophy too this kind of thoughts are available. Plato opines that
brain and spinal cord are the conductors of vital forces, on them the soul acts, the
rational part of the soul acts on the brain. Aristotle on the other hand impresses that
heart is the seat of consciousness. Descartes opines that seat of consciousness is
located on the pineal gland.
THE STARTING POINT OF MĀNASA KARMA (MENTAL ACTIVITIES)
LXXIV
While going through the Āyurvedic classics certain references are found,
which indicate that the mental activities do not start after the birth, but start even
before that event. They start, actually,
“S&çSi[(Nts>sg<mºtg<Bi<Sygt> j)vi[¥vçim(t s_vs>p\yi[gi_idi gBi[<¥(B(nv<t<t[” {c0Si03/3}
Whenever the Śukra and Śonita unite together to form a Zygote, the Manas is
also combined there with the Ātmā at the same time. But untill the four month of the
foetus, the activities of Manas are not manifested or remain unrecognisable. Until the
Hrdaya is formed, the existence of Manas and Ātmā are not traceable. It was stated
previously, that the Hrdaya, or the heart is the seat of the Manas, Ātmā etc.
“tAmiÙB<át&Y[<miAy(Bp\iy(m(ºWyiY[<P& kri[(t, (oñdyi> c nir)> di]ñ(dn)micxt[.”{s&0Si0-3/18}
After the development of the Hrdaya, the activities of Manas are gradually
exhibited, and that too through the media of the emotions or feelings of the carrying
mother in the form of longings i.e. ‘Dauhrda’. This condition has been described in
midwifery, as one of the signs of pregnancy and which is termed as ‘Dauhrda’, which
means the existence of two hearts in a single body. One is the mother’s own heart and
the other is the heart of the foetus. At this stage peculiar type of desires are expressed
by the pregnant woman.
“y[P& y[(Ov(ºWyiY[<P& di]ñd[ v] (vminni. p\jiy[t s&tAyi(_i<At(Am>At(Am>AtY[(ºWy[—” {s&0Si0-3/21}
Sometimes it is seen that a woman who has never tasted meat, wine etc., or
even has not dreamt of these, would like to have them. The Ācāryas have stated that
these desires indicate the development of the Manas in the foetus and during this
period, except the apparently harmful things i.e. ‘Garbhopaghātakara – bhāvas’,
whatever thing is desired by the pregnant woman must be given to her. If the desires
are not fulfilled, so many congenital defects may occur in the foetus.
By this description, it can be understood that the starting point of the menal
activities, if at all to be pointed out, should be very correctly placed during the
intrauterine stage of a child. As a matter of fact, Manas is an incessantly active and
moving or unstable element and at no stage it becomes inert, except by special Yogic
exercises loading to Samādhi, or deep sleep or in deep unconsciousness.
BHAUTIKATVA & ANNAMAYATVA OF MANAS

There is no direct reference available regarding Pāñcabhautikatva of Manas in
the Āyurvedic classics. Suśruta says in Śārīrasthāna
LXXV
“Bi](tki(n c[(ºWyi·yiy&v[<d[v·y<ºt[, tY[(ºWyiYi<:—” {s&0Si0-1/14}
“uByiRmk> mn: - uByiRmk> b&¹wiRmk> kmi<Rmk> c mn:.” {s&0Si0-1/4}
Suśruta has described Manas as Ubhayātmaka, on which Dalhanācārya
clarifies that Jñānendriyas as well as Karmendriyas are stimulated to perform their
functions only on contact with the Manas. After that he says that in Āyurveda
Indriyas and their Arthas have been considered Bhautika. This is how the
Pāñcabhautikatva of Manas can be understood.
“B*t[¿yi[ (h pr> yAmiÒii(At (cºti (c(k(Rst[.” {s&0Si0-1/13}
In Āyurved Pañcabhautika Śarira with Ātmā is the base for treatment which is
the ultimate aim of this science. Pañcabhautic imbalance in body leads to disease
condition which is further treated by Dravyas made up of Pañcabhutas. In Mānasa
rogas like Apasmāra and Unmāda, Mānasa dosās viz. Rajas and Tamas get vitiated.
The medicines and diet used in these diseases are the same, containing Pañcabhutas
which are used in the physical diseases. Madya, Visa etc. bhautika Dravyas produces
Vikrti in Manas, while Brāhmi, Vacā, Śañkhapuspī, Ksīra etc. Dravyas used to get rid
of such Vikrtis. All these references reflect Bhautikatva of Manas.
“aÒim(St> #i[Fi (vBjt[ tAy yi[ s*Èmi[>¥SAtºmn:” {up(nPd`}
“aÒimy> (h si]Ày> mn:.” {Ciºdi[0-6/5/1}
Chāndogya upanisad describes that the gross part of the food generate faeces
etc., the middle portion develops muscular and other body tissues, while the subtle
parts nourishes Manas. It is noted that by an practical illustration it has been
emphasised that in the absence of Anna for fifteen days, the disciple’s memory, to
recall and narrate Vedic lessons, totally vanished which was recouped again by taking
food.
“t#i mF&ri[ rs: ……..P(D(ºWy p\sidn:.” {c0s*0-26/41}
“aÀli[ rsi[……….mni[bi[Fy(t.” {c0s*0-26/41}
The development of Mānasa temperament is effected by Rasas which are
Pañcabhautika. E.g. Madhura Rasa has soothing effect on five sense and Manas and
drugs and a diet having sour taste enlightens the Manas.
In practicality it is seen that the Pāncabhautika Āhāra influences the
functioning of the Manas. The relation that can be shown in this regards is through the
Trigunas.
LXXVI
As Caraka has given the Parimāna of Manas to be ‘Anu’, which explains that
its nourishment takes place at the Tānmātrika level or at the subtle most level of
Āhāra vighatana, which is again guided by the dominancy of Trigunas. The kind of
Triguna dominant Āhāra taken will lead to the formation of or influence the kind of
Mānas Prakrti. Depending on the consequence of this process, some infer that Manas
is Pāñcabhautika.
Caraka in the 27th Chapter of Sūtrasthāna, while narrating the importance of
Anna has stated, “sRv> uj<y(t”, as one of the vital functions of Anna.
Above description clears that Manas is an Indriya and it is Bhautika and gets
nourishment from Anna.
MANA AS A DRAVYA (Substance)

While listing the Sad Padārthas in Sūtrasthāna, Manas has been counted as a
Dravya which seems similar to that of Nyāya Vaiśesika view. But, Caraka does not
use ‘Padārtha’ word for it. On describing the 6 Padārthas, Caraka mentions
“eRy&ä‚ kirN>, kiy† Fit&siÀy(mhi[μyt[.” {c0s*0-1/53} Means those elaborated from
the Sāmānya to the Samavāya are the Kāranas (causative factors) that are responsible
for Kārya i.e. Dhātusāmya.
All Āyurvedic classics describe Manas as a Dravya (substance).
“Kid)ºyiRmi mn: kili[ (dSá WÄys>g\h:.s[(ºWy> c[tn> WÄy>, (n(r(ºWymc[tnm`—” {c0s*0-1/48}
Caraka has described nine Dravyas viz. Prthvi, Jala, Agni, Vāyu, Ākāśa, Kāla
(time), Diśā (space), Ātmā and Manas which are intended to comprise all corporeal
and incorporeal things.
“mni[ mni[Yi[< b&(ÜriRmi c[Ry¹yiRmWÄyg&N s>g\h: ……..” {c0s*0-8/13}
Caraka has also considered it as Ādhyātma Dravya.
“g&nvZÜyi¥v(AYti(n mhiB*ti(n (dgiRmi mn: kil WÄyi(N.” {ki0s>0Si-4} Kāśyapa
Samhitā also accepts Dravyatva of Manas.

The term, substance (Dravya) is used to refer to some underlying reality, in
which qualities reside (Ca.Sū.-1/50). The important qualities of Manas are the ability
to pereive, think, remember, imagine. In western philosophy mind is considered
immaterial substance, it is conscious and is characterized by thinking. Since it is
substance it can not be destroyed (Titus Harold, M.Living issues in Philosophy).
According to Indian thought time and space are the forms of the mind. Mind is not a
LXXVII
separate mental substance, it is the organization and unity of man’s personal
experiences.
MANAS AS A VIKĀRA
In Sāmkhyakārikā and Caraka Manas is considered as Vikāra. In the evolution
process Manas evolved along with the five Karmendriyas and five Jñānedriyas.
“(vkiriá]v Pi[DS b&Ü)(ºWyi(N pø]v pø km[<(ºWyi(N c. smnAkiá pøiYi< (vkiri e(t s>(Xti:—”
{c0Si0-1/64}
“m*lp\kZ(tr(vkZ(tm<hdiwi: p\kZ(t(vkZty: s¼t.Pi[DSkAt&(vkiri[ n p\kZ(tn< (vkZ(t: p&@P:—” {ki(rki-3}
The Mūla Prakrti (The Primal Nature) known also as the Pradhāna is so-
called because it is not produced by anything, the origin of the seven evolvents
(Prakrti) and evolutes (Vikāra). Buddhi which is the product of Mūla Prakrti,
produces Ego (Ahamkāra). Ego born of intellect produces the five Tanmātrās and the
organs of sense and action. The five Tanmātrās which are produced from Ego,
produce the five gross elements or Bhūtas. The five gross elements and the eleven
organs are, therefore, evolutes (Vikāras) only.
MANA AS AN ASSOCIATION OF EXPERIENCES

At several places mind has been considered only in terms of the sum total of
the experiences, ideas, and drives. It is the bundle of experiences (Samskāra) or
collection of sensations. According to law of causation in Indidan philosophy all the
sensations are tied together by the law of association. Mind is the product of
‘Samskāra’. The term, ‘Samskāra’ means the production of new qualities by constant
practice. Mind is an instrument of all our experiences. All sensations produce effect
on the mind. Therefore virtuous life and good food have been advocated to increase
the balance of ‘Sattva’ in the body.
“aiy&: sRvbliri[³ys&Kp\)(t(vvF<ni:. rAyi: (An³Fi: (AYri ñwi aihiri: si(_vk(p\yi:—”
{B0g)0-17/8}
MANAS ONE AMONG THE ANTAH- KARANA CATUSTAYA

Instruments or means of knowledge and action are known as Karana. Senses
being the external means are called Bāhyakarana. The term Antah-karana has been
LXXVIII
used for the heart, the soul, the seat of thinking and feeling, thinking faculty, mind
and conscience and senses.
According to Vedāñta Darśana Manas, Buddhi, Citta and Ahamkāra jointly
are called four Antahkarana (internal instruments). While in Sāmkhyakārikā Citta is
not included in Antahkarana.
According to Śabdastoma Mahānidhi
“aºtrm¿yºtr> td`vZ(_i pdiYi<ni> Xinid)ni> vi krN> aºt:krNm`.” means Manas is a
special internal organ by which the knowledge of Sukha, Duhkh and the process of
‘Sañkalpa’, ‘Cintya’, ‘Uhya’ etc. takes place, is called Añtahkarana.
“krNi(n mni[ b&(Üb&<(Ükm[<(ºWyi(N c. kt&<: s>yi[gj> km< v[dni b&(Ür[v c—” {c0Si0-1/56}
Ācārya Caraka has accepted only two Antahkarana i.e. Manas and Buddhi.
The instruments of knowledge are mind, intellect and cognitive and conative
organs. Their association with the Doer results in action, sensation and understanding.
The Empirical Soul alone does neither initiate action nor enjoy the fruit of action.
Combination of all these factors is responsible for the manifestation of every thing
and without that nothing exists.
In Āyurveda ‘Citta’ is being used as the synonym of Manas and Caraka at
many places has not mentioned Ahamkāra seperately including it in ‘Buddhi’ itself. It
may be the reason to count only Manas and Buddhi to be Antahkarana.
LAKSANAS OF MANAS
“aiRm[(ºWyiY< s(ÒikP[< XinAyBivi[¥Bivá mnsi[ (l©m`.” {v]0d0-3/2/1}
“y&gp¶Xinin&Rp(_im<nsi[ (l©m`.” {ºyiys*#i-1/1/16}
“lxN> mnsi[ XinAyiBivi[ Biv Ev c. s(t HiRm[(ºWyiYi<ni> s(ÒikP[< n vt<t[—
v]vZ_yiºmnsi[ Xin> si(Òi¹yi_iË vt<t[.” {c0Si0-1/18-19}
Perception occurs only when Manas comes in contact with Indriya combined
with Ātmā and its Artha, on the other hand in the absence of contact of Manas no
perception is possible, even if Ātmā, Indriya and its Artha are in contact with each
other. In this way Manas is must for the perception of knowledge. Further more
Manas can not perceive different Indriya Arthas (sense objects) at the same time but it
occurs sumultaneously. It is prooved by practical experience also that even if the
sense organs are connected with their objects, it does not necessarily follow, that the
LXXIX
required knowledge will always be there. It is only, when required mental contact is
there, that one can understand the things.
The same thing has mentioned in Mahābhārata
“cx&: pÅy(t @pi(N mnsi, n c cx&Pi. mn(s Äyik&l[ cx&: pÅyÒi(p n pÅy(t.”
{mhiBirt-Si>(tpv<}
While in Tarkadīpikā it has been said that
“mnsi[ lxN> c ApS<r(hRv[ s(t (çyivRvm`.” {tk<d)(pki}
Manas, inspite of Untouchable and Invisible entity, it is still able to perform
an action.
ATĪNDRIYATVA OF MANAS
“at)(ºWy> p&nm<n:” {c0s*0-8/4} “at)çiºt> e(ºWy> at)(ºWym`”
According to Caraka ‘Manas’ (mind) is a separate sense organ by reason of
the fact that it has many functions, which are not possessed by any of the other senses.
Caraka also mentions mind as the Sada-indriya (sixth sense). The mind is called
‘Atīndriya’ (transcending the senses) because it is not a cause of knowledge of
external objects like the other senses. It is directly responsible for pleasure and pain
and it is superintendent of the all senses. Caraka has regarded the mind as Atīndriya
(transceding) from the following reasons.
(1) ‘Manas’ is not only the cause of knowledge of external world like other
senses but it is also responsible for internal perception.
(2) All the sense objects are grasped by the mind but mind is not grasped by
the senses.
(3) Mind is the superintendent of all the senses. A similar view is given by
Vāgbhata.
THE GUNAS (PROPERTIES) OF MANAS

“aN&RvmY c]kRv> oi] g&Ni] mns: AmZti]—” {c0Si0-1/19}
“Xinyi]gpwid[k‚ mn:.” {ºyiys*#i-3/2/56}
As Manas is considered as Dravya, possess two Gunas (attributes) within it.
They are Anutvam (atomicity) and Ekatvam (oneness). If the qualities of Manas i.e.
Anutva and Ekatva are not accepted, all kinds of perceptions would have occur at
same time. The sense faculties are capable of perceiving their respective objects only
LXXX
when they are motivated by Manas. To explore this view three Nyāyas have been
given by Cakrapāni viz. Utpalapatra śatavedhana, Dīrghaśaskulī bhaksana and
Alātacakra darśana.
For example, if hundred leaves of lotus are taken collectively and kept on each
other, when a needle is pierced in this bunch, it takes a very small time and seems that
all the leaves were punched simultaneously. Second Nyāya shows that if a person is
eating Śaskulī the taste, sound, smell, color and touch will be felt at one time. So it is
believed that so many perceptions are being made at the same time. Actually this
misleading feeling is due to Anutva of Manas. All the five Indriyas (senses organs)
can unite with its Arthas (sense objects) at the same time but Manas due to above said
qualities can not. But due to its quality of pervasiveness it is always in contact with all
the sense organs and receives information at a time.
According to Nyāya and Vaiśesika there are eight Gunas of Manas viz.
Paratva, Aparatva, Samkyā, Parimiti, Prthakatva, Samyoga, Vibhāga and Vega etc.
In Āyurved classics, these 8 Gunas of Manas have not been accepted directly but only
2 Gunas Anutva and Ekatva have been mentioned. Anutva is one among the four
Parimānas and Ekatva denotes number. In the Laksanas of Manas given by Caraka,
conjuation and separation of Manas with Indriya has also been told clearly.
FUNCTIONS OF MANAS
The functions of Manas can be arranged under following sequence –
1. Cognitive Processes – Jñānapradhāna Vyāpāra
2. Conative Processes – Cestāpradhāna Vyāpāra
3. Affective Processes – Bhāvanāpradhāna Vyāpāra
1. Cognitive function- Indriyābhigraha: Cognitive means to perceive. Manas send the
impulses and inspiration to the cognitive senses facilitates them for the perception of
objects.
2. Conative Function- Manas stimulates the Karmendriya to perform their functions.
3. Affective Fonction- Various emotions and feelings are the manifestation of Manas
only.
LXXXI
VISAYAS (Objects) OF MANAS
The objects which are perceived through the Indriyas are termed as Arthas.
Each Indriya has specific objects to perceive, not the else. In the same way Manas as
being an independent Indriya, it has also its own Mano-arthas which are of two types
(1) Indriya Sāpeksa Karma – The functions performed with the conjugation
and co-operation or Indriyas are Indriya Sāpeksa Karma
(2) Indriya Nirpeksa Karma – This includes such functions which are
obtained only with the conjugation of Ātmā and Manas. Indriyas have no role to
perform it. Smrti, Samādhi, Dhāranā, Yoga etc. are some examples of the Indriya
Nirpeksa Karma.
Ācārya Caraka has described five Visayas of Manas
“(cºRy> (vciy<m*H> c ¹y[y> s>kÃ¼ym[v c.
y(Rk‚(cºmnsi[ X[y> tt` sv† HY<s>Xkm`—” {c0Si0-1/20}
Cintya (things requiring thought), Vicārya (consideration), Uhya (hypothesis),
Dhyeya (attention), Samkalpa (determination) or whatever can be known by means of
the Manas (Indriya nirapeksa), are regarded as its objects.
Cintya: “mnsAt& (cºRymY<:.” {c0s*0-8/16}

“(cºRym` kt<Äyikt<Äyt: yºmnsi (cºRyt[” While commented on (C.Su.8/16), Ācārya
Cakrapāni said that Cintya means Indriya Nirapeksa jñāna pravrtti of Manas. This
indicates internal perception. The thinking pattern, to think or to have an idea
regarding any subject about to do or not to do with purposeful or purposeless
prospective is called Cintya. In Sāhitya Darpana, the word Cintana is understood as
that which is ‘doubtful or questionable’. Other than the above this term is used as ‘to
be discovered’ as defined by the Samskrta to English dictionary by Śrī Āpte.
Vicāra: “(vciy<m` upp_yn&pp(_i¿yi> y(omZÅyt[.” The literary meaning of which will be
think over. But this technical term has been explained by Cakrapāni as ‘Vikalpana’ or
critical analysis where ‘Heyatā’ (Uselessness) or ‘Upādeyatā’ (Usefulness) of the
object is decided. It is Critical analysis based on observations or logical reasoning and
logical discording. Vicārya is discussed by Ācārya Cakrapāni as “Upapatti and
Anupapatti”. According to Gangādhara Rāi, it is that knowledge which is achieved
by Tarka; and is also called as Vitarkya. Yogendranāth Sen opines that analysis of any
LXXXII
particular subjects according to its Gunas and Dosas, and then separating them
accordingly is called as Vicārya.
Uhya: “yt` s>Bivnyi UHt[ “Evm[tÝ(vOy(t” The third Visaya of Manas has been said
‘Uhya’ and while explaining ‘Uhya’ Cakrapāni has stated that Uhya is a type of
knowledge which can be labelled as ‘Ālocana Jñāna’ and it is in the form of
‘Nirvikalpa Jñāna’. Further Cakrapāni says that in the opinion of Sāmkhya
philosophers this ‘Ālochana Jñāna’ or ‘Nirvikalpa Jñāna’ is produced through the
Indriyas (Sensory organs). In the Nyāya Darśana while discussing about the type of
Pratyaksa it has been stated that Pratyaksa is of two types i.e. ‘Nirvikalpa’ and
‘Savikalpa’ (N.D.1/1). The Nirvikalpa Pratyaksa is that type of perception in which
only it is known that there is some object. It will not be possible to name it or to
describe its characteristic. This Nirvikalpa Jñāna is the first hand knowledge; it
cannot be attributed to Indriyas but to Manas.
Cakrapāni Dutta states that the logic formed on the basis of possibility is
Uhya. Gangādhara and Yogendranāth Sen also share a similar opinion; but the most
clearly meaning in this aspect is given by Cakrapāni Dutta.
Dhyeya: “¹y[y> BivniXin(vPym`” Attachment towards attaining knowledge means to
concentrate or to pay complete attention on a particular subject.

According to Cakrapāni that which is perceived on emotional basis is Dhyeya.
But Gangādhara Rāi opines that when the Manas detaches itself from the
Bāhyendriyas (Jñānendriyas), that Cintana which is performed by Manas is Dhyeya.
Hence the difference between Cintana and Dhyeya is understood on the basis of the
involvement of the Indriyas. According to Yogindranāth Sen those are the subjects of
Dhyeya, by perceiving which the Manas attains concentration in order to perform
Dhyāna.
Dhyeya is that which is fit to be concentrated on. Maharsi Patanjali, in the
Yoga Sūtra has described Dhyeya as “t#i p\Ry]ktinti ¹yinm`.” {pi0yi[0s*0-3/2}. Pratyaya
means Citta-vrtti or Jñāna. Ektānatā means flow of similar Citta Vrtti. The Citta Vrtti
related to a single facet of any subject is called as Dhyāna and such a subject of the
Manas is called Dhyeya. The Cintana of the Manas which is done after its detachment
from the Bāhya Visayas according to Gangādhara Sen is similar to Pratyāhāra (Y.Su.
2/54) and Dhāranā (Y.Su.3/1) as described by Maharsi Patanjali.
LXXXIII
Samkalpa: “s>kÃ¼y> g&Nv_iyi di[Pv_iyi vi¥vFirNi(vPym`” Consideration, Determination –
is the about which merit or demerit are considered. According to Cakrapāni, when an
entity is perceived and its cognition goes through various other processes occurring in
the mind, after which it is registered in the mind by virtue of its Gunas and Dosas,
then that entity is called as the subject of Samkalpa. Yogindranāth Sen states similar
to Cakrapāni, that the decision taken by the mind to do or not to, after the above
process is called as Samkalpa.
PHENOMENA OF KNOWLEDGE PRODUCTION

“e(ºWyi(Bg\h: km< mns: AvAy (ng\h:.
Uhi[ (vcirá, tt: pr> b&(Ü: p\vt<t[—” {c0Si0-1/21}
While discussing the ‘Manovijñāna or psychology, Caraka has given a
beautiful and scientific explanation of production of knowledge under the heading of
the function of ‘Manas’. Caraka has included the ‘Buddhi Pravrtti’, the production of
Buddhi does not take place directly or instantly but it is outcome of a phased
phenomena or a series of various intermediary functions. In this contest, Caraka has
described that Indriyābhigraha, Swanigraha, Uhya, Vicāra and the production of
Buddhi are the functions of Manas. As these seem to be independent functions but
when the process of knowledge production is analysed, it appears that they are the
stages of knowledge production which can be explained as under.
1. Indriyābhigraha: It is the first stage of knowledge production as well as the first
function of Manas. The literary meaning of this technical term would be to provide a
seat for Indriyas, but so far as the knowledge production phenomenon is concerned,
this implies to provide stimulation of the sensory organs and at the same time to
remain in conjugation with the sensory organs during the production of knowledge
which is quite justified and is absolutely correct one.
“mn: p&r:sriN)(ºWyi·yY<g\hNsmYi<(n Bv(ºt—” {c0s*0-8/7}
The sensory organs can perceive the object only when they are motivated or in
union and all around co-operation of the Manas.
In the Nyāya Darśana, it has been stated during the knowledge production
phenomena, the Ātmā (soul) unites with the Manas or the Psyche, the Manas with
Indriyas (the sensory organs), Indriyas unite with the Arthas (objects) and finally
knowledge is produced (N.D.V.V.1/1/4).
LXXXIV
As a matter of fact, Ātmā, Manas Indriyas and object are the four components
of the production of knowledge and each one is having its importance. They may be
understood as under.
1) Since the Arthas, the Indriyas and the Manas are considered as Acetana; they
cannot unite unless and until they are having the union of Ātmā or the Cetanatva
(consciousness) and as such the existence of Ātmā is inevitable.
2) “e(ºWy[N[(ºWyiYi[< (h smnAk[n gZHt[. kÃ¼yt[ mnsi t*¹v† g&Nti[ di[Pti[¥Yvi—
Jiyt[ (vPy[ t#i yi b&(Ü(n<áyi(Rmki. ÄyvAy(t tyi vä&‚ kt&† vi b&(Üp*v<km`—” {c0Si0-1/22-23}
Since the Ātmā provides the consiousness, but it has been stated to be Niskriya
and so it can provide, the stimulation to Indriyas on combining of Ātmā with Manas,
which has been stated to be ‘Kriyāvāna’ the ‘Manas’ becomes Cetana and manifests
its action which is reflected in terms of the stimulation of the Indriyas.
3) “ac[tn> (çyivË mná[t(yti pr:. y&äAy mnsi tAy (n(d<Åyºt[ (vBi[: (çyi:—
c[tnivin` ytáiRmi tt: kti< (n@μyt[. ac[tnRviË mn: (çyivd(p ni[μyt[—” {c0Si0-1/75}
Ātmā and Manas have no capacity of contacting with the external world
without the help of essential tools. The Indriyas act as the tools and provide a media
for the contact of external world or the Arthas. The knowledge is produced when
Manas gets combine with Indriyas, inheriting consiousness from the Ātmā as well as
Kriyāśilatā of Manas itself activating Indriyas to unite with the Arthas to produce
knowledge. This whole phenomenon explains the rate of Manas in terms of
Indriyābhigraha.
2. Swanigrah (self control): “e(ºWyi(Bg\h: km< mns: AvAy (ng\h:.” {c0Si0-1/21}
Cakrapāni, the commentator of Caraka Samhitā while discussing about the second
function of Manas i.e. Swanigraha stated that when the Manas gets involved in the
‘Anistavisayas’. It is detracted or controlled by itself. In this context he has quoted an
opinion of some unknown scholar that the ‘Swanigraha’ or self control is a
phenomena in which when the Manas comes in contact with Arthas it detracts itself
from the other Arthas. In fact this is incorporated under the ‘Laksanas of Manas’,
while discussing Dhrti also.
“(vPyp\vN> s_v> FZ(tB\>SiÒi S±yt[. (nyºt&m(htidYi<ÜZ(t(h< (nymi(Rmki—” {c0Si0-1/100}
Caraka says that Dhrti is the controlling factor of Manas which will be very
clear. A person of Dhrtibhramśa will not be able to detract the ‘Visaya Pravana Citta’
LXXXV
from the harmful objects. So, Cakrapāni says that the Manas associated with the
Dhrti controls itself and as such there can it be ‘Swātmani-Kriyāvirodha’.
3. Uhya: The third function of Manas is ‘Uhya’ and
4. Vicāra: is the fourth activity of Manas. Both this functions have been described
earlier in the Visyas of Manas.
5. Production of final knowledge: The fifth and the last stage for production of
Buddhi (knowledge) is accomplished by Manas. On this function Cakrapāni has
commented, after the Uhya and Vicāra, ‘Adhyavasāya’ takes place which is either a
stage of Buddhi or function of Buddhi. Further, Cakrapāni has clarified the
‘Adhyavasāya’ as a deciduous stage, as an individual should indulge in taking or
leaving something. If the object is useful, the decision will be in favour of getting
contracted with it where as the unusefulness of the object would lead in disfavour of
the attachment with the object whatever decision gets precipitated, accordingly. It is
transformed either in the physical activity, vocal activity or mental activity. This is the
ultimate result of knowledge and here also the association of Manas as well as
intellect or Buddhi has been accepted and therefore the production of final knowledge
is also a function of Manas. All these description regarding the function of Manas is
only described in Caraka Samhitā.
TRIPHASIC GENESIS OF JÑĀNA

The functional entity of Manas essentially involves 3 factors viz. The
Indriyas, Manas and Ātmā. The knowledge obtained thereof can be accordingly called
1. Indriya Sāpeksa
2. Mana Sāpeksa
3. Ātmā Sāpeksa
The Indriya sāpeksa is one where in the objects of Indriyas are analyzed by
Manas. The Manas sāpeksa is one wherein Cintya, Vicārya etc. functions take place
where no Indriyas are directly involved and finally the Ātmā sāpeksa, which involves
the functioning of Buddhi.
CONTROL OF MANAS
Control of Manas is the most important and the only way for the positive
mental and physical health. But it is not an easy job.
“c>cl> (h mn: kZON p\mi(Y blvd`ØQm`. tAyih> (ng\h> mºy[ viyi[(rv s&d&Okrm`—” {Bgvd` g)ti-6/34}
LXXXVI
Bhagvad Gītā defines the Manas as a agile, inconstant tormenting and
harrowing, full of strength and rigidity and it is very difficult to control it.
“a¿yis v]ri³yi¿yi> t(Òiri[F:.” {yi[gs*#i0-1/12}
“as>Sy> mhibihi[ mni[ d&(n<g\h> clm`. a¿yis[n t& ki]ºt[y v]ri³y[N c gZHt[—” {Bi0g)ti0-6/35}
The modifications of Manas (the Citta vrttis) can be suppressed by persistent
practice and non-attachment with the help of Abhyāsa and Vairāgya.
“t#i (AYti] yRni[¥¿yis:.” {yi[gs*#i0-1/13}
Abhyāsa is the effort for being firmly established in that state of inhibition of
modifications of the mind or Citta Vrtti nirodha. It becomes firmly grounded on being
continued for a long time, without interruption and with reverent devotion. The
second but very important point described in the aphorism with Abhyāsa is Vairāgya.
“ØOTin&~i(vk (vPy(vtZONAy vS)kirs>Xi v]ri³ym`.” {yi[gs*#i0-1/15}
The consciousness of perfect mastery (of desires) in the case of one who has
ceased to crave for objects, seen or unseen is Vairāgya. Being even very difficult, in
precise, the control of Manas is essential and the only way for the positive mental and
physical health.
“e(ºWyi(Bg\h: km< mns: AvAy (ng\h:.” {c0Si0-1/21}
In Āyurveda while describing the functions of Manas it has been mentioned
that the restraint of the mind is possible only with the help of the mind. As it has been
said, ‘the mind, if combined with other qualities does dissociate itself with the objects
of its indulgence. It has further been stated that the mind being always directed
towards its objects, cannot be taken away from the undesirable objects without
patience. Patience alone is capable of controlling the mind. Here, patience is the
instrument by means of which the mind controls itself.
“{viy&} (nyºti p\N[ti c mns:”–“(nyºti an)(¼st[ (vPy[ p\vt<minAy mns:” {cç0c0s*0-12/8}
While describing the functions of the Vāyu Ācārya Caraka has said Manas is
controlled by Vayu. On which Cakrapāni commented that Vāyu controls the Manas
going towards the undesired objects. Thus, above said are the factors responsible for
the controlling of Manas.
LXXXVII
ROLE OF MANAS IN NIDRĀ AND SWAPNA
In Upanisadas four stages of Ātmā (along with Śarīra) has stated viz.
Jāgradāvasthā, Swapnāvasthā, Susuptyavasthā and Turīyāvasthā. In Māndūkya
Upanisada Nidrā is defined as
“y#i s&ßi[ n køn kim> kimyt[ n køn Av¼n> pÅy(t tRs&P&ßm`.” {mi·D*±y up0-5}
In which state Ātmā does not expect any thing and in which Swapna is not
seen is called Susupti or Nidrāvasthā. In this stat the functions of Indriyas and Manas
are ceased but breathing, circulation etc. processes are continued.
“ydi t& mn(s ±liºt[ kmi<Rmin: ±lmi(ºvti:.
( vPy[¿yi[ (nvt<t[ tdi Av(p(t minv:—” {c0s*0-21/35}
Ācārya Caraka has said that when the Manas including sensory and motor
organs is exhausted and they dissociate themselves from their objects, then the
individual sleeps. Nidrā is nothing but the location of the Manas in a place
unconnected with the sensory or motor organs.
In the event of the exhaustion of the Manas, the individuals also get exhausted
because action of individuals is dependant on that of the Manas, so when Manas
dissociates itself from its objects, individuals also dissociate themselves from their
objects. The sensory and motor organs are not active because of the inaction of
individuals.
“tmi[Bvi
Ål[Omsm&Ývi c mn:Sr)r~ms>Bvi c ...........(nWi—” {c0s*0-21/58}
Caraka has given seven types of Nidrā in which “mn:~ms>Bvi” is one which is
caused by mental exertion. Thus, mental exertion is the causative factor for Nidrā.
“ñdy> c[tniAYinm&ä> s&~&t! d[(hnim`. tmi[(BB*t[ t(Am>At& (nWi (vS(t d[(hnm`—
(nWih[t&Atm:, s_v> bi[Fn[ h[t&@μyt[. AvBiv Ev vi h[t&g<r)yin` p(rk)Ry<t[—” {s&0Si0-4/34-35}
Suśruta stated about Nidrā that the Hrdaya is said to be the primary seat of
Cetanā or consciousness in linving beings. Nidrā overcomes a man whenever the
Hrdaya is entrapted by the Tamas, because Tamas is considered as Āvaraka. Thus,
Nidrā is the offspring of Tamas and it is the quality of Sattva that brings on
awakening. This is the fundamental law of nature. Here it can be said that Manas is
also being affected by Tamas as Suśruta has accepted Hrdaya to be the seat of Manas.
“mni[vhini> p*N<RviÑi[P]r(tbl](é(B:. s\i[tsi> di@Nin` Av¼nin` kil[ pÅy(t di@N[—
ni(tp\s&ß: p&@P: sflinfli>AtYi. e(ºWy[S[n mnsi Av¼nin` pÅyRyn[kFi—” {c0e0-5/41-42}
LXXXVIII
When the Manovahasrotas are filled with the exceedingly aggravated three
Dosas, one sees terrific dreams in ominous situations. It is only in a half awakened
state that a person is enabled by his Manas which controls the sense organs, to have
the diverse types of dreams- meaningful or meaningless. Caraka has given seven
types of Swapnas.
MANAS – ŚARĪRA INTERRELATIONSHIP
All the different sciences have given the definition of health. Manas is also
taken into consideration almost by all the science. Āyurvedic definition of health also
accepts the importance of Manas in maintaining health. It has been claimed that
healthy, strong and properly controlled Manas is able to cure several physical
diseases. On the other hand Psychic factors give rise to physical diseases.
“t#i #iy: Sr)rdi[Pi vit(p_iÅl[OmiN:, t[ Sr)r> d*Py(ºt; oi] p&n: s_vdi[Pi] rjAtmá, ti] s_v>
d*Pyt:. ti¿yi> c s_vSr)ri¿yi> d&OTi¿yi> (vk„(t@pjiyt[, ni[pjiyt[ cip\d&OTi¿yim`—” {c0Si0-1/34}
Śarīra and Manas are the two main constituents of the living being. Āyurveda
discloses the existence of three Śārīrika Dośas and two Mānasika Dośas, a perfect
equillibrium of which is responsible for health and the imbalance for the disease.
The Tridosa theory is nothing but a biological application of
Pañcamahābhūta. Similarly Pañcamahābhūtas are also evolved by Sattva, Raja and
Tamogunas.
(Su.Śā.-1/20, Su.Sū.-42/5)
The relationship of the Pañcamahābhūta, Triguna and Tridosa are illustrated

above. The illstration giving the clarification for the Āyurvedic approach i.e. the
Śarīra and Manas always inter-related. So, Tridosic complex should be translated as
physico-psysio-psychological-organismal-phenomenal complex. From the above
mention it became clear that in the very basic Āyurvedic concept of the constitution of
LXXXIX
human being there is no room for isolation of the physical from the psychic
phenomena.
“sRvmi]ppid&k‚, yÌ)v> ApZk`Sr)r[Ni(Bs>bńi(t” {c0Si0-3/13}
Manas is the connecting link which connects the Ātmā with the Śarīra
(physical body). So, on the eve of death when the Manas starts living the body, there
occurs a change in the normal behaviour and inclinations, the Indriyas (sense organs)
are disturbed, strength diminishes and living beings are attacked with diseases. Living
beings devoid of Manas, breath their last because the sense organs derive their
inspiration from nothing but Manas.
“Sr)r> H(p s_vmn&(vF)yt[, s_v> c Sr)rm`.” {c0Si0-4/36}
Each of the three types of Psychic faculty is in fact of innumerable variety by
permutation and combination of the various factors relating to the body, species and
mutual interactions. Sometimes even the Śarīra follows the Manas and vice versa.
The Śarīra follows the Manas e.g. if the Psychic faculty is pure then one gets
a divine Śarīra. Similarly, the Manas also follows the Śarīra e.g. the Manas in the
Śarīras of animals, human beings and the Gods are Tāmas, Rājasa and Sāttvika
respectively.
“Sir)ri¶jiyt[ Äyi(F: minsi[ ni#i s>Sy:. minsi¶jiyt[ Äyi(F: Sir)r e(t (nÅcy:—”
{mhiBirt rijFm<-96}
“t[ c (vkiri: prAprmn&vt<mini: kdi(cdn&bń(ºt kimidyi[ ¶vridyá.” {c0(v0-6/8}
“a#i c prAprS¾d[n Sir)riNi> Sir)r[N, minsini> mins[n, Sir)riNi> mins[n, minsini> Sir)r[N
cin&bºFi[ X[y:.” {cç0-c0(v0-6/8}
Śārīra Dosas → Śārīra Dosas
Mānasa Dosas → Mānasa Dosas
Śārīra Dosas → Mānasa Dosas
Mānasa Dosas → Śārīra Dosas
When Psychic or Somatic diseases become chronic due to their intensity, they
may get combined with each other. A Somatic disease may get combined with another
Psychic disease. Such combination of diseases belonging to one group may also result
in the combination with diseases of another group when they allowed persisting for a
long time.
XC
TYPES OF MANAS ACCORDING TO SATTVA BALA
The inclusion of Sattva Sāra in the typology theory of Sāra further indicates
the great importance which has been given in Āyurveda to this aspect of study. Sattva
has been regarded the essential constituent of life and that it has been recognized as
one of the chief determinants of human organism, as regards its development and
formation of human personality.
“s_vm&μyt[ mn:.tμCr)rAy tº#ikmiRms>yi[git`.t(R#i(vF> blB[d[n-p\vr>, m¹ym>, avr> c[(t.”
{c0(v0-8/119}
Sattva is mind and it regulates the body because of its association with the
soul. Depending upon its strength, it is of three types viz. Pravara (superior),
Madhyama (mediocre) and Avara (inferior).
“AmZ(tmºti[ B(ämºt: k„tXi: p\iXi: S&cyi[ mhi[Rsihi dxi F)ri: smr(vçiºtyi[(FnARyä(vPidi:
s&Äyv(AYtg(t gÀB)rb&(Üc[OTi: kÃyiNi(B(nv[(Sná s_vsiri:.” {c0(v0-8/110}
A person possessed of memory, devotee, full of gratitude, wise, pious,
energetic, skillful, courageous, prowess in battle, away from sorrow, firmness of
tread, deeply intelligent, serious in activity, eager of good persuit is of Pravara
Sattva.
While a person who seek consolation by comparing themselves with others
and those who get composed when consoled by others is of Madhyama Sattva. Avara
Sattva person is one who can not tolerate the troubles by themselves or even when
consoled by others. They are confronted with fear, sorrow, tempetation, delusion,
pride, attainment of Visāda, Vaivarnya, Unmāda, Prapatana etc. by listening to tales
of wrath, awofulness, hate, horrow and by seeing of the flash anima, human flash,
animal or human blood.
“p\vrs_vi: AvÃpSr)ri H(p t[ (njigºt&(n(m_iis& mht)Ov(p p)DiAvÄyYi ØÆyºt[ s_vg&Nv]S[Oyit`.”
{c0(v0-8/119}
Caraka holds that a physician may be deceived by the body appearance if due
consideration is not given to the state of mind of the person. It cannot be said that a
man will be a strong one due to his robustness or a man to be a weak because he is
emaciated. For example, a tiny ant is often seen to carry a heavy weight not because
of it slender muscular power but because of its determination and will. The
temperamental or mental disposition of human beings have also to be studied very
XCI
carefully in order to estimate the power of endurance, their capacity for different
kinds of work, their emotional status and the possibility or otherwise cure of a disease.
So the examination of mental dispositions of a person are essential.
PRAKRTI & MANAS
Āyurvedists have tried to understand that inner dynamics of human being,
which beyond the obvious fact of the flesh and body is responsible for the sum total of
all the innate dispositions and by which the behaviour of an individual is guided in
different situations. In Āyurved, the term Prakrti has been used in the sense of
personality. Prakrti is the sum total of Anatomical, Physiological and Psychological
factors. It is subdivided into two major types – viz.
1) Deha Prakrti or Śarīra Prakrti i.e. Body constitution
2) Mānasa Prakrti i.e. Psychic constitution
After development, Śarīra and Manas are despaired, but they readily influence
each other. As Śārīrika Prakrti, the concrete of Mānasa Prakrti is also formed during
Śukra Śonita and Ātma Sammurchana. Both influence each other and work
collaborately. Mānasa Prakrti is subtle and strong. Before formation of Śārīrika
Prakrti, Mānasa Prakrti exists and it has the capacity to alter the Śārīrika Prakrti.
PSYCHOLOGICAL TRAITS IN ŚĀRĪRIKA PRAKRTI

Vāta Prakrti
No. Traits Meanings References
1. S)G\#iis Fatigability c0(v0-8/98

2. S)G\ rig(vrigi: Short temperament ibid
3. ~&tg\i(h Quick grasping ibid
4. aÃp AmZ(t Short memory ibid
5. p\jig@k: Keeping awake s&0Si0-4/64
6. At[n Kleptomaniac (stealing nature) ibid
7. mRsy< Jealousy ibid
8. aniy< Infidel ibid
9. gºFv<(c_i: Fond of music ibid
10. aFZ(t impatient s&0Si0-4/65
11. k„tń Ungrateful ibid
XCII
12. anv(AYtiRmi Unsteady minded ibid
13. aÄyv(AYtm(t Absent minded s&0Si0-4/66
14. clFZ(tAmZ(tb&(Ü Unstable psychic faculty a0ñ0Si0-3/85
15. bh&p\lipi: Delirious ibid
16. ni(Atk atheists a0ñ0Si0-3/86
17. n (jt[(ºWy Without self control a0ñ0Si0-3/87
Pitta Prakrti

1. ±l[Sis(hONvi[ Diminished adaptability c0(v0-8/97
2. m¹yXin(vXin Moderate knowledge ibid
3. (xp\ki[pp\sidi[ Short tempered, quick s&0Si0-4/68
composing
4. m[Fiv) briliant s&0Si0-4/69
5. (np&Nm(t Sharp understanding ibid
6. (vgZH väi Debate oriented speaker ibid
7. S*r Valiant a0ñ0Si0-3/90
8. min) proud ibid
9. s&c(rt Chaste a0ñ0Si0-3/91
10. ai(~tvRsl Affectionate to dependents ibid
Kapha Prakrti
1. p\sÒidS<ninni: Cheerful look c0(v0-8/96

2. (vwivºt Knowledgable ibid
3. Siºt Pacific ibid
4. aS)G\irÀBxi[B(vkiri: Slow in initiating actions ibid
5. k„tX Grateful ibid
6. FZ(tmin` Firm minded ibid
7. s(hON& Tolerable ibid
XCIII
8. ali[l&p Lack of ardent desire ibid
9. (crg\ih) Delayed grasping power ibid
10. ØQv]r Firm enmity ibid
11. s_vg&Ni[ppÒi: Possessed with Sattva Guna s&0Si0-4/74
12. ±l[Sxmi[ Tolerable ibid
13. min(yti g&@Ni> Respectful to superiors ibid
14. X[y Knower ibid
15. ØQSiém(t Strong faith in Śāstras s&0Si0-4/75
16. p(r(nátvi±ypd Firm to his word ibid
17. stt> g&@minkr Obedient to preceptors ibid
18. d&:K±l[SFm]<rtßi[ Not troubled by unhappiness, a0ñ0Si0-3/96
strain and heat
19. b&Üyi y&ä Endowed with intellect ibid
20. si(_vk Right attitude ibid
21. sRysºF: truthful ibid
22. Fmi<Rmi Righteous a0ñ0Si0-3/98
23. vd(t n (nOq&r> Do not speak harsh a0ñ0Si0-3/96
24. AmZ(tmin Possess good memory a0ñ0Si0-3/99
25. (vn)ti[ Modest ibid
26. aÃpÄyihirçi[F Less talkative, aggressive a0ñ0Si0-3/101
27. xmivin Forgiving nature ibid
28. aiy< Civilised ibid
29. s&lÌ Bashful a0ñ0Si0-3/102
30. Bäi[ g&@Ni> Obedient to teachers ibid
2) Mānasa Prakrti i.e. Psychic constitution

Āyurved present a separate description of pure psychic features of different
types and introduces a classification of man on the basis of psychic personality or
Mānas Prakrti. They are based on the relative predominance of categorial state of
three Gunas viz. Sattva, Rajas and Tamas.
XCIV
Classification: It appears that on the bais of developmental perfections or milestones
from a state of ignorance, sixteen varieties or stages are described by Caraka and
Suśruta. Kāsyapa added 2 more to make it eighteen.
No. Caraka Suśruta Kāśyapa
Sāttvika Kāya
1. Brāhma Brahma Brāhma
2. -- -- Prājāpatya
3. Ārsa Risi Ārsa
4. Aindra Māhendra Aindra
5. Yāmya Yāmya Yāmya
6. Vāruna Vāruna Vāruna
7. Kaubera Kaubera Kaubera
8. Gañdharva Gañdharva Gañdharva
Rājasika Kāya
9. Āsura Āsura Āsura
10. Rāksasa Rāksasa Rāksasa
11. Paiśāca Paiśaca Paiśaca
12. Sārpa Sarpa Sārpa
13. -- -- Yāksa
14. Praita Preta Bhūta
15. Śākuna Śākuna Śākuna
Tāmasika Kāya
16. Pāśava Pāśava Pāśava
17. Mātsya Matsya Mātsya
18. Vānaspatya Vānaspatya Vānaspatya
si(_vkiAt&- “ainZS>Ay> s>(vBig@(cti (t(txi sRy> Fm< ai(At±y> Xin> b&(Üm[<Fi

AmZ(tFZ<(trn(BP©Åc”
rijsiAt&- “d&:Kbh&lti¥TnS)lti¥FZ(trh§ir ainZ(tkRvmki@·y> dÀBi[ mini[ hP<: kim: çi[Fá”
timsiAt& - “(vPi(dRv> ni(At±ymFm<S)lti b&Ü[(n<ri[Fi[¥Xin> d&m[<FARvmkm<S)lti (nWil&Rv>”
{s&0Si0-1/18}
XCV
Suśruta has stated the distinctive features of the different classes of Psychic
temperaments which shows that an absence of all kinlling or hostile propensities, a
judicious distribution of diet, forbearance, truthfulness, religious, a belief in God,
spiritual knowledge, intellect, a good retentive memory, comprehension and doing of
good deeds irrespective of consequences are the qualities which grace the mind of a
person of a Sāttvika temperament.
Feeling of much pain and misery, a roving spirit, non-comprehension, vanity,
untruthfulness, nonclemency, pride, an over winning confidence in one’s own
excellence, lust, anger and hilarity are the attributes which mark a mind of the
Rājasika cast.
Despondency, stupidity, disbelief in the existence of God, irreligious
stupification and perversity of intellect, lethargy in action and sleepiness are the
qualities which mark a mind of a Tāmasika stamp.
XCVI
Sattvâvajaya Cikitsâ
Caraka Samhitā shows that is was the Āyurvedists who just systematized the
science of mental health and diseases, after combating the Ātharvana notion that
mental disorders were induced by demonical influences. They showed that mental
diseases also originate by some definite causes and there are definite measures to
combat them. Āyurvedist realized the importance of mental diseases as a specialized
subject. They, therefore, distinctly described the causes, Dosas, and treatment of
mental diseases. Sattvāvajaya cikitsā was introduced to treat the mental diseases, and
to lay a psycho-therapy of mind control. Although quite a number of mental diseases
have been described in Āyurveda, yet as far as the description of specialized psycho-
therapy of mental diseases is concerned, a little account is found on it which is brief
and concise, although the basic sūtra has been mentioned.
Caraka or Ātreya school chiefly belongs to the branch of Kāyacikitsā (somatic
treatment) and almost all the Āyurvedic Samhitās, at present available, belong to
Kāya-cikitsā school and most probably this is the reason why there is found very little
material in Āyurvedic texts on Sattvāvajaya cikitsā. However whatever is available is
very concrete and fundamental on the basis of which the whole concept of
Sattvāvajaya Cikitsā (psycho-therapy) as prevailed in these days can be pictured very
easily.
VYUTPATTI (Etymology)
The word ‘Sattva’ is derived from the Samskrt root ‘Sat’ by adding suffix
‘Ktva’.
NIRUKTI (Derivation)
1} “sti[ Bv: sRvm`” {vicApRym`, S¾dkÃpW&m} i.e. existence, Being present
2} “sRv> rjAtmá]v #i)(N (vwiRmni[ g&Nn” {m[(dn), mn&0-12/24} Sattva, Rajas and Tamas are
the three qualities of Ātmā.
In Āyurveda ‘Sattva’ has been used at different places.
1} “sRv> mn:” {c0s*0-8/4, a0ñ0s*0-12/67} as a synonym of Manas.
2} “mni[B[d(vS[P: S&ÜrijstimsB[diRs_v> (#i(vFm`.” {c0(c0-24/68, c0Si0-4/36} types of
XCVII
Manas is of three kinds Suddha, Rajas and Tamas also called as Sattva.
3} “mins> blm`” {h[0a0ñ0s*0-29/10} Hemādri has told it mental strength.
4} “p\k„t[(àg&N[Ov[k: s_vg&N:.” {c0s*0-8/5} it is one of the three Gunas of Prakrti.
5} “t#i p\vrs_vi: s_vsiri:” {c0(v0-8/119} it is one among the eight Sāras.
avjy – av + (j – ac`
prijy[ “y[n[ºWli[kivjyiy” means to defeat, victory over
Ācārya Caraka has define ‘Sattvāvajaya’ as “a(ht[¿yi[¥Y[<¿yi[ mni[(ng\h:.” {c0s*0-
11/54} means withdrawal of mind from unwholesome objects is known as
‘Sattāvajaya Cikitsā’. It therefore, includes all the ‘Manonigraha’ and ‘Yoga’

methods. Not other direct references are available but many related references are
there which clarifies this topic much better.
Caraka has suggested some methods of Sattāvajaya (psychotherapy) for
treating the patients suffering with psychotic disorders. He says that when a person
has been stressed by the loss of some favourite subject, he should be treated by
providing the desired articles and consolation. He has also advised that if the patient
has developed psychosis due to emotional disorders such as ‘Kāma, Bhaya, Krodha,
Harsa, Irsya & Lobha’, it should be treated by producing the opposite nature of
emotions. For example ‘Kāma’ may be alleviated by producing ‘Krodha’ and vice-
versa.
The above description shows that although diet and drug therapy is the
important method for treating the mental patients, ‘Sattvāvajaya’ is the real measure
for its prevention and alleviation. It also indicates that the Āyurvedic approach of the
treatment of psychiatric illnesses is scientific and comprehensive. As it has been seen
earlier that the ‘Medhā’ is greatly concerned with Manas, here ‘Sattvāvajaya’ has
been selected to assess its effect on it.
Yukti-vyapāśraya treatment is chiefly meant for treating the somatic diseases,
and although the methods of Yukti-vyapāśrya treatment have been prescribed in the
treatment of mental diseases, yet taking into consideration the derangement of
Mānasika Dosa, it is essential that the line of treatment of mental diseases should be
specific and based on the theory of normalizing the Manas Dosas (Rajas and Tamas).
Taking into consideration all these factors, most probably in Āyurveda, a separate
classification of Sattvāvajaya treatment has been specially mentioned. It is known that
XCVIII
it is a great science of which Indian is the sole custodian. The inclusion of
Sattvāvajaya chkitsā within this primary classification of treatment clearly indicates
that this therapy of Manonigraha was adopted in those days as a practical therapy to
come over the mental diseases. Now in western countries, the psychoanalysis therapy
has been revived which may be a vague attempt in the direction of treating the mind
directly.
“a#i d]vÄypi~yy&(äÄypi~yo](v¹y[ t& s_vivjyi[¥(p B[Pjmv@Ü> X[y>, s_vivjyi[ (h
ØOToiri[pkir) t& d]vÄypi~y[ p\(vS(t.” {cç0c0(v0-8/87}
Cakrapāni in Vimāna Sthāna commented that Sattvāvajaya Cikitsā can be
included in both Yukti Vyapāśraya or Daivavyapāśraya Cikitsā depending on its
Dravya Bhūtatva or Adravya Bhūtatva. If Sattvāvajaya is done by using Dravya then
it is Yuktivyapāśraya and if it is done by Adravya means then it is Daiva Vyapāśraya.
The methods of Adravyabhūta Cikitsā like Bhaya Darśana (terrorising),
Vismāpana (surprising), Vismārana (dememorising), Ksobhana (shocking), Harsana
(exciting), Bhartsana (chideing), Vadha (threatening), Bandhana (binding), Swapna
(inducing sleep), Samvāhana (massage) etc. be useful in mental disorders.
According to Caraka, the Artha (object) of the mind is Cintya (to think). The
right use of it results in the normalcy of mind but the excessive, deficient and
erroneous Cintya (thinking) will cause the disorders of mind. Another important basic
postule has been laid down regarding the cause of mental diseases when he stresses
that the psychic disorders arise from the gain of undesired as well as non-attainment
of the desired things. Prajñāparādha is also regarded as the cause of mental disease,
which are the outcome of impairement of Dhī, Dhrti and Smrti. So, by which methods
or ways this impairement gets corrected will fall under the category of Sattvāvajaya
Cikitsā. While describing the principles of treatment Caraka prescribes the following
methods of treatment of mental diseases –
“minsi[ Xin(vXinF]y< AmZ(tsmi(F(B:.” {c0s*0-1/58}
Caraka stated that pathogenic factors viz. Rajas and Tamas can be reconciled
by taking recourse to Jñāna (spiritual knowledge), Vijñāna (scriptural knowledge),
Dhairya (patience), Smrti (memory) and Samādhi (meditation).
1. Jñāna 2. Vijñāna 3. Dhairya 4. Smrti 5. Samādhi
In another reference, Caraka prescribes the following treatment for the mental
diseases which resemble the above lines of treatment.
XCIX
“mins> p\(t B[P¶y> (#ivg<Ayiºv[xNm`. t(ow s[vi (vXinmiRmid)ni> c sv<S:—” {c0s*0-11/47}
1. Trivarga Anveksana : Contemplation of the three objectives of life viz.
Dharma, Artha and Kāma
2. Tadvidyasevā : service of those who are well versed in the
treatment of Psychological disorders.
3. Ātmajñāna : Self-realization
4. Kula-kāla-bala-jñāna : The knowledge about ones own self, country,
family, age, vitality and ability.
In the above context Cakrapāni stated that knowledge of ‘Self’ implies the
knowledge as to ‘who I am’ and ‘what is conductive to my health’. Similarly the
knowledge about the place implies knowledge of locality and property of regimen
prescribed in the local conditions. Similarly the knowledge with regard to the family
strength and capacity will also have to be explained.
“F)F]yi<Rmi(d(vXin> mni[di[Pi]PF> prm`.” {a0ñ0-1/26}
Vāgbhata also regards that best therapy for the psychiatric illnesses is true Dhī
(understanding), Dhrti (control of mind or will), Ātmādi Vijñāna (spiritual
knowledge).
“minsini> t& S¾di(d(rOTi[ vg<: s&Kivh:.” {s&0s*0-1/37}
“minsini> mn:s>B*tini> S¾di(dvg<: S¾dApS<@prsgºFi:; eOT eRy(Bp\[t(áIkRsiRv[n.” {D0s&0s*0-1/37}
According to Suśruta the remedy should consist in the enjoyment of
pleasurable Śabda, Sparśa, Rūpa, Rasa or Gandha where the mind would be found to
be the seat of the distemper.
“uºmid[P& c sv[<P& k&yi<(Ë_ip\sidnm`.” {s&0u0-62/34}
Again while describing the treatment of Unmāda, Suśruta has told ‘Citta
Prasādana’ that completely covers all the angles of Sattvāvajaya Cikitsā.
C
CIKITSĀ
Based on Nidāna
Daiva Vyapāśraya Yukti Vyapāśraya Sattvāvajaya
Ahitebhyo Arthebhyo Hite Arthe

Mano Nigrahana Manoratihi
Ahita Artha Mano Nigraha
Lobha
Jñāna – Ātma Vijñāna
Atirāga
Vijñāna – Sāstra Jñāna
Śoka
Dhairya – Mana anudvignatā
Bhaya
Smrti - Memory
Krodha
Samādhi - Transcendence
Māna
Nairlajja
Īrsya
Abhidya
PRAJÑĀPARĀDHA YOGA SĀSTRA

CIKITSĀ
According to Panini, the Grammarian, the word Yoga is derived from two
roots, ‘Yujir’ and ‘Yuja’ – one referring to yoking, and the other referring to mental
concentration (Yuj Samadhāna) and to sense control. To silence the mind leaving all
mental activity is Yoga. “The silencing of mental activities which leads to the
complete realization of the intrinsic nature of the supreme person is called Yoga.
“ym(nymisn p\iNiyim p\Ryihir FirNi ¹yin smiFyi[OTiv©i(n.” {pi0yi[0s*0-2/29}
Yama, Niyama, Āsana, Prānāyāma, Pratyāhāra, Dhāranā, Dhyāna and
Samādhi are eitht parts of the systematic discipline of Yoga given by Yogi Patanjali.
In Indian tradition, Yoga has been used in varied meanings.
“yi[g(á_ivZ(_i(nri[F:.” {pi0yi[0s*0-1/2}
According to Pātanjali ‘Yoga’ is the state of cessation of all fluctuations (Citta
Vrttis) in the mental being.
CI
“yi[g: km<S& ki]Slm`.” {B0g)ti0-2/46} means Yoga is skill and efficiency in
action. In Bhagavad Gītā Yoga is described vividly.

Yoga aims to smooth out and eliminate all mental problems, large and small,
obvious and stable. It is a science for developing creativity, as the science for
unfolding the deeper aspects of the personality, as the science of being, as the science
of consciousness. So, it seems very similar to the concept of Sattvāvajaya Cikitsā,
hence it has been included into it.
In recent years, a renewed interest has been shown by many people throughout
the world to know more about the contributions that have been made or that can be
made in future by the Indian medicine (Drugs) towards the advancement of Medical
sciences as a whole.
The famous couplet of Caraka should always been beared in mind:
“That alone is the right medicine which can remove disease; He alone is the
true physician who can restore health.” (Ca.Sū.1/135)
“(#i(vFmi]PF(m(t-d]vÄypi~y>, y&(äÄypi~y>, s_vivjyá.” {c0s*0-11/54}
Ācarya Caraka has mentioned 3 types of Cikitsā to get rid of any psycho-
somatic diseases viz. Daiva vyapāśraya, Yukti vyapāśraya and Sattvāvajaya. The
‘Sattvāvajaya’ method is spacifically indicated for treating the psychiatric patients.
Caraka says, ‘mind control consists of restraining the mind from the desire for
unwholesome objects.
“minsi[ Xin(vXinF]y<AmZ(tsmi(F(B:—” {c0s*0-1/58}
“F)F]yi<Rmi(d(vXin> mni[di[Pi]PF> prm`.” {a0ñ0-1/26}
This is achieved by Jñāna (spiritual knowledge), Vijñāna (philosophy),
Dhairya (fortitude), Smrti (remembrance) and Samādhi (concentration) (Ca.Sū1/58).
Vāgbhata also regards that best therapy for the psychiatric illnesses is true Dhī
(understanding), Dhrti (control of mind or will), Smrti (memory) & spiritual
knowledge.
“mni[(vkiriAt[¥¼y&äi: sv[< p\XipriFji:—” {c0s*0-7/52}
Āyurveda considers the Prajñāparādha (volitional transgression) as the main
causative factor in psychological diseases. The activities of an individual having
deranged understanding (Dhī), will (Dhrti) or memory (Smrti) is known as volitional
CII
transgression. Caraka says, “That is called derangement of understanding whereby
the eternal and the non-eternal, good and evil, are mistaken, one for the other, for true
understanding always perceives rightly. In the event of derangement of will, the mind
which is always reaching out for its object is incapable of being restrained from
undesirable objects, for the will is the controller. When, on the account of the mind
being clouded with passion & delusion the realization of true knowledge is obstructed
that is called the derangement of memory, for indeed the memorable abides in the
memory. For this purpose Ācārya Caraka has mentioned Medhya Rasāyanas
separately along with other Rasāyana Yogas in Cikitsāsthāna.
“m·D*kp·yi<: Avrs: p\yi[¶yi: x)r[N yOT)mF&kAy c*N<m`.
rsi[ g&D*μyiAt& sm*lp&O¼yi: kÃk: p\yi[¶yi: Kl& S¨p&O¼yi:—“
{c0(c0-1/3/30}
MEDHYA RASĀYANA
In first group of volunteers Yastīmadhu, mentioned in Carakokta
‘Medhyarasāyana’ (Ca. Ci. 1/3/30) has been given in granule form with the Anupana
of milk. Medhyarasāyana has good reputation for promoting mental health. In ancient
literature, Medhyarasāyana has been described as life-promoting, disease-alleviating,
promoters of strength, Agni, complexion, voice and are intellect-promoting. They
have got prominent action on Central Nervous System where they improve grasping
power, memory, intellect and speech, and correct aberrations of emotions, mood and
personality of an individual. They are claimed as molecular nutrient for brain to
relieve mental fatigue, anxiety, stress etc. as well as promote the functions of
“Buddhi” and “Manasa” by correcting the disturbance of “Rajas” and “Tamas”.
Therefore, from these mental health promoting drugs, ‘Yastīmadhu’ had been selected
for the present study.
YASTĪMADHU
Ācārya Bhāva Miśra has mentioned foresaid properties of Yastīmadhu that
“yOT) (hmi g&@: Avio) cx&Oyi blvN<kZt`.
s&(An³Fi S&±li k[Åyi: Avyi< (p_ii(nlié(jt`—
v\NSi[Y(vPμC(d<tZONi³li(nxyiphi.” {Bi0p\0}
CIII
Explorative investigations suggest that, some herbs covered by Āyurveda as
Rasāyana, influence the balance of certain neurotransmitters and exert an Antistress,
Adaptogenic effect.
CLASSIFICATION
‘Yastīmadhu’ is classified in Samhitās as described below.
1. Caraka Samhitā (Ca. Sū-4)
1. Jīvanīya Mahākasāya 2. Sandhānīya Mahākasāya
3. Varnya Mahākasāya 4. Kandughna Mahākasāya
5. Śonitasthāpana Mahākasāya 6. Snehopaga Mahākasāya
7. Vamanopaga Mahākasāya 8. Āsthāpanopaga Mahākasāya
9. Kanthya Mahākasāya
2. Suśruta Samhitā (Su.Sū-38)
1. Brhatyādi Gana 2. Kākolyādi Gana
3. Sārivādi Gana 4. Nyagrodhādi Gana
5. Haridrādi Gana 6. Anjanādi Gana
7. Ambasthādi Gana 8. Utpalādi Gana
Drug Name : Yastīmadhu
Botanical Name : Glycyrrhiza glabra Linn.
Family : Fabaceae
English Name : Licorice
Synonyms : Klīta, Klītaka, Klītanaka, Jalaja, Madhukam,
Madhuka, Madhuli, Madhukāhwa, Madhuparni,
Madhuvalli, Madhurasa, Madhusrava,
Madhuyastī, Yastī, Yastīkā, Yastīmadhuka,
Yastīyāhwā, Yastīkāhwā, Madhu
Part used : Root
¾ PHARMACODYNAMICS
Rasa : Madhura
Guna : Guru, Snigdha
Virya : Shīta
Vipāka : Madhura
Karma : Vāta-Pitta Śāmaka
CIV
PREPARATION OF YASTĪMADHU GRANULES
Ingredients Quantity
Yastīmadhu curna 1 part
Sugar 1/10 part
Water 1 part
Procedure
At first the solution of sugar + water was made by keeping ratio of 1:10 (1-
Sugar, 10-Water). This solution is then poured to Yastīmadhu curna until it converted
into paste like form. Then granules were made with the help of 10 mm. sieve.
Rogaghnatā : In different classics Yastīmadhu is described useful in following

diseases.
Vranaśotha, khālitya, Pālitya, Vāta Vikāra, Vātarakta, Āmavāta, Śiroroga,
Vibandha, Amlapitta, Udarśūla, Kustha, Chardi, Kāmalā, Pāndu, Raktavikāra,
Raktālpatā, Raktapitta, Śvāsa, Kāsa, Yaksmā, Urahksata, Jīrnajvara, Bālaroga,
Mukharoga, Aśmari, Yoniśhūla, Garbha Śhūla, Apaci, Galaganda, Parināmaśhūla,
Visa, Visarpa, Vidradhi, Timiraroga, Gulma, Prameha, Karnaroga, Arśa, Pakvātisāra,
Daurbalya etc.
Properties : According to various Nighantus Yastīmadhu has properties like…..

Varnya, Visaghna, Vrana Śhodhaka-ropaka, Vrsya, Rucikar, Snehopaga,
Vedanāsthāpana, Śothahara, Keśya, Rakta śodhaka, Kanthya, Nādibalya, Medhya,
Dāhaśamaka, Chardi- nigrahana, Vatānulomana, Mrduvirecana, Śonitāsthāpana,
Mutrala, Śukravardhaka, Jīvanīya, Sandhānīya, Rasāyana, Balya, Brmhanīya,
Caksusya, Glānihara, Stanyajanana, Vamanopaga, Angamarda praśamana,
Āsthapanopag, Bhagna sandhānakara, Kandughna, Mutravirajanīya, Trsnā-nigrahana
etc.
MODE OF ACTION OF YASTĪMADHU

The Rasa, Guna, Virya, Vipāka etc. of Yastīmadhu has been already
mentioned. Now an attempt has been made to trace out the probable mode of action of
Yastīmadhu according to Āyurvedic Pharmacology in context to it’s Medhya effect.
In Caraka Samhitā Yastīmadhu is stated as one of the best Medhya Rasāyana.
Medhā has been said the function of Pitta. So if the Pitta remains in balanced state
CV
then the Medhā will also remain proper. Yastīmadhu is Madhura rasa dominant
followed by Kasāya rasa. Madhura rasa is said to be ‘Sadindriya prasādanīya’ and
therefore must have a direct effect over the site of these Indriyās i.e. śirah. On
administration with the help of Madhura rasa, Śīta Virya and Madhura Vipāka,
Yastīmadhu is expected to pacify the Pitta, the main responsible factor of Medhā. By
Guru, Snigdha Guna and Madhura Rasa-Vipāka it controls the Cala Guna of Vāta,
Vāta is the controller and stimulator of Mind. As Medhā is closely related to Manas
the factors affecting it will affect Medhā too.
CHEMICAL CONSTITUENTS OF YASTĪMADHU

Glycyrrhizine, prenylated biaurone, licoagrone, 7-acetoxy-2-methyl-
isoflavone, 7-methoxy-2-methylisoflavone and 7-hydroxy-2-methyl isoflavone, 4-
methyl coumarin, liqcoumarin, isoflavone, glyzaglabrin (7,2’-dihydroxy 3’,4’-
methylenedihydroxy isoflavone), quercetin, quercetin-3-glucoside, kaempferol,
astragalin, liquiritigenin and isoliquiritigenin (root). Other constituents reported
include a flavonone rhamnoglucoside, chalcone glucosides, trans-isoliquiritigenin-4’-
β-D-glucopyranoside (isoliquiritin) and trans-isoliquiritigenin-4-β-D-glucopyranoside
(neoisoliquiritin), 7-hydroxy-4’-methoxyisoflavone (formetin), licuraside,
liquiritoside, rhamnoliquiritin, triterpenoid, liquoric acid, 11-deoxoglycyrrhetic acid,
liquiritic acid, isoglabrolide, glabrolide, deoxoglabrolide, glycyrrhizic acid,
glycyrrhetol, 21α-hydroxy-11-deoxyglycyrrhetic, and 24-hydroxyglycyrrhetic acids,
18α-hydroxy glycyrrhetic acid, olean-12-en-3β-01-30 oic, olean-11, 13 (18)-dien-3β-
01-30 oic acid, glabranine (5,7-dioxy-8-3 (3’,3’-dimethylallyl-flavanone),
pinocembrin, prunetin, 4-hydroxy chalcone, liquiritigenin, licoflavonol (6- γ-γ-
dimethylallylkaempferol), kumatakenin, glycerol, licoricone, glabridin glabrol,
liqurazid, liquiritin, 3’-hydroxy-glabrol, 4’-0-methyl glabridin, 3’-methoxyglabridin,
glcyrrhetinic acid, methyl olean-11, 13 (18)-diene-3, 24-diol-30-oate, glabranine,
formononetin, glabrene, saponaretin (isovitexin), 24-hydroxy-11-deoxyglycyrrhetic
acid, methyl olean 11, 13 (18) diene-3, glycerrhetol, 21α-hydroxy isoglabrolide,
licoflavonol, glyzarin, glyzaglabrin, licoisoflavones A, B and licoisoflavon, glycyrin,
sugars and aspargin (root and other plant parts.)
CVI
Pharmacological activities
Yastīmadhu is reported as Smooth muscle depressant, Anti inflammatory, Anti
oxidant, Anti atherosclerotic, Hypo lipidaemic, Anti viral, Anti microbial, Anti
exudative, Antidiuretic, Hypotensive, Hepato protective, Spasmolytic, Anti ulcer,
Anti mutagenic, Anti-nociceptive, Anti pyretic, Expectorant, Mild laxative, Tonic and
Aphrodisiac etc.
Chemicals & Biological Activities In Glycyrrhiza Glabra – Root
Acetophene Hypnotic
Alha-terpinfeol Sedative, Anticancer
Anethelme Antioxidant,Cancer preventive

Nephroprotective
Astragaline ACE inhibitor, Antileukamic, Expectorant

Hypotensive, Immunostimulant
Benzoic acid-inhibitor Expectorant, Antipyratic, Tyrosinase
Bergatan Liolytic ,Hypotensive ,CNS–depressant,

Anti histaminic
Beta-sitosterol Anorexic, Estrogenic, Hypoglycemic

Hypolipidemic, Gonadotropic
Calcium Antiallergic, Antianxiety, Antidepressant

Diuretic, Hypotensive, Vasodilator, Hypocholesterolemic
Antimintic , Antidiuretic, Anticholinestrerase

Carvacrol Carminative, Antispasmodic, Tracheorelaxant
Enterorelaxant
Choline Antialzheimeran, Cerebrotonic Cholinergic
Chromium Hypotensive Antiaging, Antiatherosclerotic

Hypoglycemic, Insulinogergic
Eugenol Analgesic, Anticonvulsant, Anti-inflammatory

Cancer –preventive, Motor depressant, Vasodilator
Ferulic acid Anti allergic
CVII
Anti cancer
Glycyrrhetic acid Anti allergic, Antioxidant, Immunostimulant,

Antirheumatic
Glycyrohezin Antiallergic, Analgesic, MAO-inhibitor

Immunosimulant, Interferogenic
Isoliquiritigenin Anti depressant, Anti ulcer, Chemo-preventive
Niacin Antieiletic,Antiparkinsonism,Sedative,
Serotoninergic
Paeonol Adaogenic,Sedative ,Immunomodulaor
Selenium Analgesic,Anorexic,Antitumour,Cancer preventive

Immunostimulant
Contra-indication of Liquorice of Yastīmadhu
1. Hypertension 2. Heart failure

3. Obesity 4. Kidney disease
5. Disorders associated with Pregnancy
(The indigenous drug of India – R. N. Chopra)
Side-effect of carbenoxolone of Yastīmadhu
1. Hypertension 2. Ankle swelling

3. Lowering of blood levels of potassium
(The indigenous drug of India – R. N. Chopra)
Licorice (glycyrrhizic and glycyrrhetinic acid) may offset the effects of
spironolactone. Licorice renders the patient unable to convert 11-deoxycortisol or
deoxycorticosterone into active glucocorticoids (cortisol and corticosterone,
respectively). This acquired 11 -hydroxysteroid dehydrogenase deficiency results in
sodium retention, hypertension, and hypokalemia. Given the underlying mechanism
of licorice's effect on hypertension, the antihypertensive effects of spironolactone may
be diminished by licorice.
Angiotensin-Converting Enzyme (ACE) Inhibitors
ACE inhibitors enhance the dehydrogenase activity of 11b-
hydroxysteroiddehydrogenase (11b-HSD), which is thought to contribute to their
CVIII
ability to cause sodium excretion by the kidneys (Kerstens and Dullaart 1999).
Licorice reduces the action of 11b-HSD; in so doing, licorice may oppose some of the
antihypertensive effects of ACE inhibitors.
Digoxin
Licorice not only induces high blood pressure in some patients but also causes
clinically significant hypokalemia, resulting in myopathy and arrhythmia (Sailler et al.
1993; Shintani et al. 1992). Patients with hypokalemia may be predisposed to
development of digoxin toxicity due to sensitization of the myocardium to digoxin in
the setting of low serum potassium (PDR 1999). Although licorice-induced
hypokalemia and its subsequent effects on digoxin are not well documented, the
known effect described raise a theoretical concern.
Steroids and Licorice
Systemic administration of glycyrrhizin with prednisolone to humans was
shown to alter the pharmacokinetic parameters of prednisolone by significantly
increasing the concentrations of both total and free prednisolone in plasma (Chen et
al. 1990; Chen et al. 1991). These results suggest that ingestion of licorice could
interact with corticosteroid treatment. Similarly, in early animal studies of rats and
rabbits, glycyrrhizin exhibited an ability to enhance the immunosuppressive effects of
cortisone (Kumagai et al. 1967).
Ocp and Licorice
A healthy female volunteer taking oral contraceptives developed hypertension,
hypokalemia, and peripheral edema after four weeks of ingestion of dried, aqueous
extract of licorice root at doses up to 814 mg (Bernardi et al. 1994). There are two
other case reports cited in the literature involving women who also developed
hypokalemia and hypertension when they used licorice chewing gum while on oral
contraceptives (de Klerk et al. 1997). Symptoms resolved upon discontinuation of the
licorice chewing gum.
It is to be noted here that the side effects mentioned above are that of
carbonoxolone which is derived from glycyrrhetinic acid and not of Yastīmadhu as a
whole.
When a chemical fractions are isolated from a crude drug it is devoid of the
antagonistic principles which is needed to balance the activity of the fraction when it
has remained in original form in the crude drug. There is an inherent property of drugs
CIX
to maintain some sort of equilibrium in the actions of the different principles which
they possess. That is the reason why the drug when used as a whole is devoid of major
side effects when judiciously administered whereas there are many side effects of
isolated fractions of the same drug.
Anxiolytic activity
Licorice extract at 0.5% and 1.0% act as an effective natural antioxidant for
substances that are oxidation-susceptible (MAPA April 2002-0792)
Immunomodulatory activity
It enhance the production natural killer cells and interferon (Ito M et al
antivirus RES 1988 10 289-98)
Hepatoprotective
Glyirrhizin is substance isolated from the root of licorice plant is widely used
in Japan and is reported to have benefits in the treatment of chronic hepatitis B
(Hattori T, et al antiviral RES,1988 10,289-98)
Anti oxidant
Licorice extract at 0.5% and 1.0% act as an effective natural antioxidant for
substances that are oxidation-susceptible. (Morteza-Semnani ket, al J Cosmet Sci;
2003 Nov.-Dec; 54(6): 55-8)
Anti stress activity
Rabbits were treated (orally) with a preparation of Glycyrrhiza glabra L. for
30days and in parallel were exposed to vibration stress (30 days). The licorice
preparation reduced catalase activity in the peripheral blood and increased animal
resistance to vibration stress. ( Oganesyan KR et, al Bull Exp Biol Med. 2002
Aug;134(2):135-6 )
Adaptogenic activity
Glycyrrhiza glabra is having Triptophan and nootropic activity.
Glycyrrhetinic acid and glycyrrhizic acid inhibited acetyl cholinesterase activity and
works as adaptogen (50.0%) at 21.8 ug/m and 25 mg. respectively. (Zhongaoyao
1990).
Nootropic acivity
The dose of 150 mg/kg of the aqueous extract of liquorice significantly

improves learning and memory of mice. Furthermore, this dose significantly reversed
the amnesia induced by diazepam (1 mg/kg i.p.) and scopolamine (0.4 mg/kg i.p.).
CX
Anti-inflammatory and antioxidant properties of liquorice may be contributing
favorably to the memory enhancement effect. Since scopolamine-induced amnesia
was reversed by liquorice, it is possible that the beneficial effect on learning and
memory was due to facilitation of cholinergic-transmission in mouse brain. (Dhinga
Det.al J Ethnopharmacol.2004 Apr; 91(2-3):361-5)
Effect on cortisol
Oral administration of a water freeze-dried extract of Glycyrrhiza glabra
(liquorice) at doses of 100, 250 and 500 mg/kg in rats induce dose-dependent and
mostly significant decreases in the concentration of cortisol, ACTH, aldosterone and
K. suggesting a strong and dose-dependent suppression of the adrenal-pituitary axis.
( Al-Qarawi AA et, al Food Chem Toxicol. 2002 Oct;40(10):1525-7)
(Thesis – Dr.Raksha Mer, Presentation – Dr. Mukund Sabnis)
SUMMARY OF PREVIOUS RESEARCH WORKS ON YASTĪMADHU

1) Dr. Dhara Maheta (1994), GAU - MedhyaRasāyana Antargata Guduci Avam
Yastīmadhu ka Tulanātmaka Adhyayana
2) Radhakrishna Murthy M (2001), Hyderabad - A clinical study on the effect of
Ksheera-Yashtimadhukadya Choorna as Medhya Rasāyana
3) Tapade R (1995), Nanded - Medhya Rasāyana Aushadheecha (Ksheeren
Yashtimadhukasya Choornam) Matimanda Balakovar Honara Parinam Abhyasane
4) Thatte S M (1991), NS - Chittodvega ka Mano-vaigyanika Vivechana evam us
mein Medhya Rasāyana (Yashtimadhu) ka Chikitseeya Adhyayana
5) Machurkar Mamata (2000), Nagapur - Yashtimadhu (Medhya Rasāyana) ka
Buddhi evam Svasthya par Parinama evam Prayogik Adhyayana
6) Chandramouli R (2004), Puri - Study of Medhya Rasāyana (Yashtimadhu Choorna)
in primary school children of puri town
7) Dwivedi R R (1987), Raipur - Medhya Rasāyana ke Roopa mein Madhuyashti ki
karmukata ka Adhyayana
Various latest research references regarding Pharmacognostical,

Pharmacological, Pharmaceutical, and Therapeutical studies from all over the
world are as under.
TI : Candy Canes, Sugarplums Or Licorice For Christmas? Only One Might
Stop Cancer
AD : Rutgers, The State University of New Jersey.
CXI
SO : ScienceDaily (Dec. 25, 2003) — NEW BRUNSWICK/PISCATAWAY, N.J.
AB : A novel molecule extracted from licorice root has the ability to stop some
cancers dead in their tracks, according to a collaborative research study.
TI : Anti-oxidant constituents of the roots and stolons of licorice (Glycyrrhiza

glabra).
AU : Chin YW, Jung HA, Liu Y, Su BN, Castoro JA, Keller WJ, Pereira MA,
Kinghorn AD.
AD : Division of Medicinal Chemistry and Pharmacognosy, College of Pharmacy,
The Ohio State University, Columbus, Ohio 43210, USA.
SO : J Agric Food Chem. 2007 Jun 13;55(12):4691-7. Epub 2007 May 22.
TI : Role of P-glycoprotein in Limiting the Brain Penetration of Glabridin, An

Active Isoflavan from the Root of Glycyrrhiza glabra.
AU : Yu XY, Lin SG, Zhou ZW, Chen X, Liang J, Yu XQ, Chowbay B, Wen JY,
Duan W, Chan E, Li XT, Cao J, Li CG, Xue CC, Zhou SF.
AD : Research Center of Medical Sciences, Guangdong Provincial People’s Hospital,
Guangdong Provincial Cardiovascular Institute, Guangzhou, 510080, China.
SO : Pharm Res. 2007 Sep;24(9):1668-1690. Epub 2007 Jun 6.
TI : The efficacy of licorice extract on both mould growth and aflatoxin(s)

production
AD : Abd El-Fattah , Sh. M.Department of Food Toxins and Contaminants ,
National Research Center, Dokki ? Cairo ? Egypt
SO : Journal of Agricultural Sciences, December 2002, vol 27-12, 8761 – 8769
TI : Lead Diglycyrrhizate and Its Effect on the Oxidase Activity of Neutrophils

AU : O. A. Beskina, A. G. Gabdulkhakova, A. V. Miller, V. G. Safronova,
D. N. Dalimov and M. V. Zamaraeva
AD : Mirzo Ulugbek National University of Uzbekistan, Uzbekistan, Institute of Cell
Biophysics, Russian Academy of Sciences, Pushchino, Russia, Academy of
Sciences of the Republic of Uzbekistan, A. S. Sadykov Institute of Bioorganic
Chemistry, Uzbekistan
SO : Journal Chemistry of Natural Compounds, Springer New York, 0009-3130
(Print) 1573-8388 (Online), Issue Volume 39, Number 1 / January, 2003, DOI
CXII
10.1023/A:1024160025096, Saturday, October 30, 2004
1) Apparently glycyrrhizin, a glycoside present in the licorice root, causes the adrenal
gland to secrete more hormones which can supposedly cause a significant reduction in
fatigue for those who have adrenal insufficiencies.
Dr. Baschetti suggests approximately 2.5 g of powder per day mixed with
500ml of cow’s whole milk taken in the mornings as a unique breakfast. The milk he
says is very important due to its high caloric value and high sodium content.
2) Licorice
There are several varieties of the herb, Licorice. Its name is derived from the
two Greek words meaning ‘sweet’ and ‘root’. It is one of the oldest and best-known
remedies for coughs and chest complaints. The knowledge and use of it dates back to
the time of the early days of Egyptian civilization.
The Hindus, Greeks, Romans, Babylonians, and Chinese all knew about the
values of Licorice.
It is an enduring herb, which grows in most moderate countries. It varies from
about two to five feet high, with long, smooth green leaves and yellowish white or
purplish flowers. The root is light brown with a very sweet taste; fifty times the
sweetness of cane sugar. It is an ointment, a cough mixture, and a laxative.
Its roots penetrate deeply into the ground and contain an abundance of
valuable properties. It is indigenous of Greece, Asia Minor, Spain, Southern Italy,
Syria, Iraq, Caucasian and Transcaspian Russia, Northern China, Persia and North
Africa.
Tons of Licorice is used by all countries today for foods, medicines, beverages, and
many confections, etc. The United States imports about fifty million pounds of
Licorice root and about half that amount of liquid extract yearly. The root comes
mainly from Iraq, Turkey, Russia, Syria, Italy, and British East Africa. The liquid
extract is imported mostly from Spain.
Some of the Licorice extract entering the United States is used by the drug
industries and made into various medications because of its demulcent and
expectoration.
CXIII
References
(http://www.sciencedaily.com/releases/2003/12/031223061945.htm -->)
(http://www.ncbi.nlm.nih.gov/sites/entrez?
(http://www.ncbi.nlm.nih.gov/sites/entrez?
(https://mudb.mans.edu.eg/Pms/Visitor/Search/default.asp?id=4777&tp=3-->)
(http://www.springerlink.com/content/q486x73622366586/ -->)
(http://www.healthboards.com/boards/showthread.php?t=485020 -->)
(http://www.123helpme.com/preview.asp?id=74515 -->
<HTML><HEAD><TITLE>essays research papers -- LICORICE</TITLE>)
CXIV
CLINICAL STUDY
Research in the field of medicine has inherent dynamism, as it involves
perpetual interaction with the living beings. Clinical research is based on observations
made with acuity on the part of erudite physicians. Although Ācāryas have
documented their keen observations as objectively as possible but the ultimate aim of
Āyurvedic research in the present scenario is correct interpretation of its accretions.
Ācārya Suśruta also highlighted the importance of ‘Practical applicability of
the concepts
“yAt& k[vl SiéX: km<s& ap(r(n(Oqt:. s m&HRyit&r> p\i¼y B)@(rvihvm`—” {s&0s*0-3/48}
Person having only theoretical knowledge, without its practical application is
just like a coward facing the battle, as he faces the patients.
Medhā vrddhi in Manda Buddhi person or its maintenance in healthy
individual is still a great challenge to the modern system of medicine. But a special
attention has been given in Ayurveda, to increase Medhā. Many formulations like
‘Medhya Rasāyanas, Brahmi ghrta’ etc. have been advocated by our Ācāryas for this
purpose. In order to give maximum benefit to the patients as well as healthy
individuals, In Group –A Yastīmadhu granules and in Group –B Roasted Suji granules
+ Sattvāvajaya Cikitsā were selected for the clinical study. In present study, selection
and division of volunteers was done by random open trial and study has been
approved by ethical committee.
AIMS AND OBJECTIVES

5) To interpret the Ayurvedic concept of Medhā and its parallel knowledge in
modern medical science.
6) To describe the applied concept of Āyurvediya Mano-Vijñāna.
7) Assessment of Medhā on classical direction.
8) To assess the efficacy of Yastīmadhu Curna (Medhya Auşadha) and effect of
Sattvāvajaya Cikitsā on Medhā.
CXV
MATERIALS AND METHODS
Two types of materials were used for the study.
Conceptual Material –
Total Āyurvedic literature related to the subject was studied with related parts
of modern medical literature, modern psychiatry and psychological literature, seminar
proceedings, journals etc. has been compiled and analyzed.
Clinical Material
To assess the status of Medhā a clinical study on physically healthy volunteers
who have complains regarding memory or not was carried out on the basis of
Grahana Śakti i.e. registration part of memory.
Criteria for Selection of the Volunteers
Volunteers between the age of 16 to 25 years were selected either of the sex,
religion etc. for the present study.
Medhā of the selected volunteers was assessed by classical methods before
starting the treatment. For the assessment of Medhā P.G.I. Memory Scale-
Recognition Cards of National Psychological Corporation, Agra was adopted without
any modification.
Criteria for Exclusion of the Volunteers
Volunteers of the age below 16 and above 25 years.
Volunteers with any type of listed psychiatric disorders.
Mentally handicapped person was excluded.
Volunteers suffering from severe systemic diseases like T.B., cancer etc. were
excluded.
Grouping
All the volunteers were randomly divided into two groups as follows –
Group A
Drug : Yastīmadhu (Glycyrrhiza glabra)
Form : Granules
Dose : 4 gm twice a day with the Anupāna of milk
Duration : 30 days
Group B
Drug : Granules of roasted Suji + Sattvāvajaya Cikitsā
Dose : 4 gm twice a day with the Anupāna of milk
Duration : 30 days
CXVI
Sattvāvajaya Cikitsā
The Sattvāvajaya (psychotherapy) is the method of treatment which corrects
the deranged understanding, will and memory of a mentally ill individual as well as
promotes psychological functions in healthy person also.
Procedures suggested to the volunteers as Sattvāvajaya Cikitsā

1) Bhrāmarī Prānāyāma
2) Vrksāsana
3) Trātaka on ‘Aum’
4) Chanting of the Mantra
5) Auto suggestions
6) Reverse counting (100 to 0)
7) Positive mindset
(1) BHRĀMARĪ PRĀNĀYĀMA (The Pranic Humming Control)

“v[gid` Gi[P> p*rk‚ BZ©nidm`. BZ©)nid> r[ck‚ mºdmºdm`—
yi[g)ºWiNim` Evm¿yisyi[git`. (c_i[ jiti ki(cdinºdl)li—” {hq p\d)(pki-2/67}
The word Bhrāmarī means “Bee”. The practice is so called because a sound is
made which imitates the sound of a humming bee. It is a method of harmonizing the
mind and directing awareness inwards. Breath out slowly while softly making the
sound of a female black bee. By this Yogic practice one becomes the Lord of the
Yogis and the mind is absorbed in bliss.
Technique:
• Sit in a comfortable meditative Āsana.
• Place both hands on the face like thumb on each ear, both index finger on eye
each side, both middle finger on either side of the nostril ring fingers on the
upper part of lips and little fingers under the lips.
• Thus close the sense organs.
• While inhaling open both the nostrils and then close it and for exhale slightly
open both the nostrils and make a noise like Guñjana of Bhramara.
• Try to maintain the rhythm and pitch of the sound
• This is one round, do it 6 – 7 times.
CXVII
Note : In general it was suggested twice, early morning (empty stomach) and before
sleep. In more stressed condition or in insomnia it is preferably advised to do it before
going to sleep.
(2) VRKSĀSANA (The tree pose)

“vimi[@m*ld[S[ c yiÀy> pid> (nFiy v]. (tOq[t vZxvdB*mi] vZxisn(md> (vd&:—” {G[r·D s>(hti-2/36}
Technique:
• Stand firmly and keep both the feet together the knees should be straight and
keep the hands tight and firm concentrate on a particular object and keep the
mind calm and released.
• Slowly bend the right leg and joint the feet of the right leg to the root of left
thigh.
• Raise both the hands and stretch above the head and join the palms and fingers
together.
• Keep concentrating and focus on a particular object.
• After getting balance slowly close both the eyes and try to maintain this
posture as long as possible.
• Alternatively practice this exercise on left side also.
(3) TRĀTAKA (on ‘Aum’)

Trātaka means ‘to see’, ‘to look at’. Visual perception is the most powerful
Indriya or sensory organ in this manifest world. The visual distractions that affect the
concentration and awareness must be minimized, and this is done through the practice
of Trātaka, steady gazing. Trātaka can be practised by using different objects for
concentration such as a Yantra, candle flame, Cakra, Symbols etc. Here ‘Aum’ was
selected.
Technique:
• Sit in a comfortable meditative Āsana, in a room in which there is no draught
or breeze.
• Place ‘Aum’ at eye level, directly in front of the eyebrow centre, at arm’s
lengh.
• Straighten the spine, close the eyes and relax the body.
CXVIII
• From this time try to keep the body absolutely motionless throughout the
whole practice.
• After prepared, open the eyes and gaze steadily to ‘Aum’ without blinking or
moving the eyeballs. Two to three minutes is sufficient.
• The whole of the consciousness must become centred in the ‘Aum’, to the
extent that awareness of the rest of the body and the room is lost.
• When the eyes become tired or if they begin to water, close them and relax.
• Do not move the body, but be aware of the after-image of the ‘Aum’ in front of
the closed eyes at the site between two eyebrows (Bhrumadhya). This called
Antaranga Trātaka (inner visualization). Volunteers were advised to lengthen
this stage as they can.
(4) Chanting of Mantra

Mantra is the fifth Yoga described in the Yoga Upanisadas. The word Mantra
is generally translated as sound vibration. The literal meaning of Mantra is ‘The force
that liberates the mind from bondage’. It is derived from several Samskrta roots:
Mananaat – ‘bondage of mind’, Trayate – ‘freed’ or ‘liberated’, Iti – ‘throuogh’ or
‘thus’ and Mantraha – ‘the force of vibration’.
Volunteers were advised to chant Gāyatri Mantra that is universal Mantra or
any other Mantra which he knows, everyday early in the morning.
(5) Reverse counting

Volunteers were suggested to count 100 to 0 (100, 99, 98, 97, 96…..0) just
after waking in the morning. If they committed a mistake, they were then advised to
count again from the beginning. Again in the next week, counting was suggested by
skipping 2 digits in reverse. (100, 98, 96, 94…….0) then gradually skipping 3, 4, 7
digits was advised while counting. It was just a warm up exercise to improve
concentration before starting the day.
(6) Auto suggestions

The auto suggestion is a technique with a very great power of self realization.
It makes it possible to replace the old mental diagrams of blockings, fears, anger, by
new controlled and positive mental diagrams, to thus find great self-confidence and
realize his self potential. One is able to do or succeed in everything, if one believes
CXIX
that he will. This is a natural law. The expression: "I can", acts on one’s capacities,
exactly just as when he presses on a switch and at once the light ignites. On the other
hand, if there is no self-confidence and faith in what he aims, one will have little
chance to achieve even the least result.
Volunteers were advised to write or make some sentences in relation to their
weak points and then to repeat it 5 to 6 times daily.
(7) Positive mindset

Volunteers were being counselled; and if found with any kind of negativity in
their thinking pattern or actions, then some necessary suggestions were given to
encourage them to think positively.
Investigations
These investigations were done before treatment just to rule out any other
pathological condition.
1) Routine Haematological Examinations: Like T.L.C., D.L.C., Hb%, E.S.R. and
P.C.V.
2) Biochemical Examination:
Blood Sugar fasting and
Serum uric acid and serum creatinine to assess functional status of kidney
Serum Protein (total)
3) Urine:
Routine & microscopic examinations
CRITERIA FOR ASSESSMENT

• P.G.I. Memory scale of National Psychological Corporation, Agra has been
adopted for the assessment of Medhā before and after treatment.
10 subtests of P.G.I. memory scale
No. Subtests Maximum Score
1 Remote memory 6
2 Recent memory 5
3 Mental balance 9
4 Attention and concentration 16
5 Delayed recall 10
CXX
6 Immediate recall 12
7 Retention for similar pairs 5
8 Retention for dissimilar pairs 15
9 Visual retention 13
10 Recognition 10
• To assess the Manas Prakriti, a questionnaire has been adopted with some
modifications.
(Original source- Ph.D. work of Renu Sharma on Tri-dimensional approach to
personality and Indian perspective-M.S. University, Vadodara, 1990)
CXXI
REGISTRATION OF 37 VOLUNTEERS
Number of Volunteers
Groups Total
Group A Group B
Registered 19 18 37
Completed 17 15 32
LAMA 02 03 05
Total 37 volunteers were registered. In group A, 17 volunteers completed the

treatment while 02 volunteers Left Against Medical Advice (LAMA). In group B, 15
volunteers completed the treatment while 03 volunteers Left Against Medical Advice
(LAMA). Hence, the total number of volunteers is 37 for the present study, so
observation of 37 volunteers and results of 32 volunteers are as given below.
TABLE – 01
AGE WISE DISTRIBUTION OF 37 VOLUNTEERS
Age groups Total Percent (%)
Group A Group B
16 – 19 05 05 10 27.03
20 – 22 00 03 04 10.81
23 – 25 13 10 23 62.16
Age: It was found that maximum number of Volunteers i.e. 62.16% belonged to age
group of 23 – 25 years, 27.03% Volunteers belonged to age group of 16 – 19 years
and lastly 10.81% Volunteers in 20 – 22 years of age group.
TABLE – 02
SEX WISE DISTRIBUTION OF 37 VOLUNTEERS
Sex Total Percent (%)
Group A Group B
Male 05 09 14 37.83
Female 14 09 23 62.16
Sex: In this series, maximum numbers of Volunteers i.e. 62.16 % were Female while
rest of the Volunteers i.e. 37.83 % were Male.
CXXII
TABLE – 03
RELIGION WISE DISTRIBUTION OF 37 VOLUNTEERS
Religion Total Percent (%)
Group A Group B
Hindu 17 17 34 91.89
Other 02 01 03 8.11
Religion: It is evident from the data that maximum i.e. 91.89% Volunteers were
Hindus followed by 8.11% were the followers of other religion.
TABLE – 04
MARITAL STATUS WISE DISTRIBUTION OF 37 VOLUNTEERS
Marital Status Total Percent (%)
Group A Group B
Married 00 00 00 00.00
Unmarried 19 18 37 100.00
Marital Status: It is clear from table that, all the registered Volunteers 100% were
Unmarried.
TABLE – 05
EDUCATION WISE DISTRIBUTION OF 37 VOLUNTEERS
Education Total Percent (%)
Group A Group B
Secondary 06 03 09 24.32
Higher secondary 00 04 04 10.81
Graduation 04 05 09 24.32
Post graduation 09 06 15 40.54
Education: Amongst 37 Volunteers, maximum i.e. 40.54% of the Volunteers had the
privilege of receiving the Post graduate level while 24.32% were educated up to
Secondary and Graduate level and 10.81% of the Volunteers were educated up to
Higher secondary.
TABLE – 06
OCCUPATION WISE DISTRIBUTION OF 37 VOLUNTEERS
CXXIII
Occupation Total Percent (%)
Group A Group B
House work 01 00 01 2.70
Student 17 14 31 83.78
Job 01 01 02 5.40
Business 00 03 03 8.11
Occupation: On considering the nature of occupation, it was found that maximum i.e.
83.78% Volunteers were students, while 5.40% were doing job, 8.11% of the
Volunteers were businessmen and 2.70% volunteers were engaged in the routine
House works.
TABLE – 07
SOCIO-ECONOMIC STATUS WISE DISTRIBUTION OF 37 VOLUNTEERS
Socio-eco. Status Total Percent (%)
Group A Group B
Lower Middle 03 04 07 18.92
Middle 13 09 22 59.45
Upper middle 03 05 08 21.62
Socio-eco. Status: Data shows that maximum i.e. 59.45% Volunteers were belonging
to Middle class, 21.62% were from the Upper middle society and 18.92% were from
the Lower Middle section of society.
TABLE - 08
JANMA DEŚA WISE DISTRIBUTION OF 37 VOLUNTEERS
Janma Deśa Total Percent (%)
Group A Group B
Ānūpa 00 00 00 00.00
Jāngala 06 05 11 29.73
Sādhārana 13 13 26 70.27
Deśa: In the present study maximum of the registered Volunteers i.e. 70.27% were
from the Sādhārana Deśa while 29.73% were belonged to Jāngala Deśa.
CXXIV
TABLE – 09
ĀHĀRA WISE DISTRIBUTION OF 37 VOLUNTEERS
Āhāra Total Percent (%)
Group A Group B
Nirāmisa 19 18 37 100.00
Sāmisa 00 00 00 00.00
Āhāra: All the -100.00% Volunteers were taking Nirāmisa Āhāra.
TABLE – 10
ĀHĀRAŚAKTI WISE DISTRIBUTION OF 37 VOLUNTEERS
Āhāraśakti Total Percent (%)
Group A Group B
Pravara 05 03 08 21.62
Madhyama 13 15 28 75.67
Avara 01 00 01 2.70
Āhāraśakti: It is evident from the table that maximum number of Volunteers in this
series i.e. 75.67% were having Madhyama Āhāraśakti, 21.62% were having Pravara
Āhāraśakti while only 2.70% of the Volunteers reported the presence of Avara
Āhāraśakti.
TABLE – 11
DOMINANT RASA WISE DISTRIBUTION OF 37 VOLUNTEERS
Dominant Rasa Number of Volunteers
Total Percent (%)
(in Āhāra) Group A Group B
Madhura 14 15 29 78.38
Amla 09 08 17 45.95
Lavana 04 04 08 21.62
Katu 10 09 19 51.35
Tikta 01 01 02 5.40
Kashāya 04 01 05 13.51
CXXV
Dominant Rasa: It is evident from the table that maximum number of Volunteers in
this series i.e. 78.38% were having Madhura Rasa dominant Āhāra, 45.95% were
found to be consuming Amla Rasa dominant Āhāra, while 21.62% were observed
with the habit of taking Lavana Rasa dominant Āhāra, 51.35% were having Katu
Rasa dominant Āhāra, 5.40% were consuming Tikta Rasa and 13.51% were having
Kashāya Rasa dominant in their Āhāra.
TABLE - 12
DOMINANT GUNA WISE DISTRIBUTION OF 37 VOLUNTEERS
Dominant Guna Number of Volunteers
Total Percent (%)
(in Āhāra) Group A Group B
Guru 14 13 27 72.97
Laghu 05 05 10 27.03
Snigdha 15 14 29 78.38
Ruksa 04 04 08 21.62
Usna 12 10 22 59.45
Śhīta 07 08 15 40.54
Dominant Guna: In this series maximum i.e. 78.38% were taking Snigdha Guna
dominant diet, followed by 72.97% were having Guru Guna dominant diet, 27.03%
found with Laghu Guna dominant, 21.62% with Ruksa Guna, 59.45% with Usna
Guna and 40.54% consumed the diet rich in Śhīta Guna.
TABLE – 13
JATHARĀGNI WISE DISTRIBUTION OF 37 VOLUNTEERS
Jatharāgni Total Percent (%)
Group A Group B
Sama 06 05 11 29.73
Manda 02 04 06 16.22
Visama 08 07 15 40.54
Tiksna 03 02 05 13.51
Jatharāgni: The data of the table shows that majority of the Volunteers i.e. 40.54%
were having Visama Agni, followed by 29.73% having Sama Agni while 16.22% of
the Volunteers had Manda Agni and 13.51% of the volunteers were having Tiksna
Agni.
CXXVI
TABLE - 14
DIETARY PATTERN WISE DISTRIBUTION OF 37 VOLUNTEERS
Dietary pattern Total Percent (%)
Group A Group B
Samaśana 04 05 09 24.32
Adhyaśana 08 03 11 29.73
Visamāśana 10 05 15 40.54
Viruddhāśana 03 03 06 16.22
Samyakaśana 01 03 04 10.81
Dietary pattern: Data shows that maximum number of volunteers i.e. 40.54% were
habituated with Visamaśana, 29.73% were doing Adhyaśana, 24.32% were having
Samaśana, 16.22% were used to Viruddhaśana and 10.81% were having
Samyakaśana.
TABLE – 15
KOSTHA WISE DISTRIBUTION OF 37 VOLUNTEERS
Kostha Total Percent (%)
Group A Group B
Krura 01 01 02 5.40
Mrdu 04 06 10 27.03
Madhyama 14 11 25 67.56
Kostha: Kostha wise distribution has been shown in the table, which indicates that
most of the Volunteers i.e. 67.56% were of Madhyama Kostha, 27.03% of Mrdu
Kostha and only 5.40% were of Krura Kostha.
TABLE – 16
MALA PRAVRTTI WISE DISTRIBUTION OF 37 VOLUNTEERS
Mala Pravrtti Total Percent (%)
Group A Group B
Regular 15 14 29 78.38
Irregular 04 04 08 21.62
CXXVII
Mala Pravrtti: In the present study maximum of the volunteers i.e. 78.38% were
having regular Mala pravrtti while 21.62% were found with the same irregular.
TABLE – 17
WATER INTAKE WISE DISTRIBUTION OF 37 VOLUNTEERS
Water intake Total Percent (%)
Group A Group B
Alpa 07 09 16 43.24
Madhyama 08 06 14 37.83
Ati 04 03 07 18.92
Water intake: In this study maximum of the volunteers i.e. 43.24% were found with
Alpa water intake, 37.83% were observed with Madhyama intake and 18.92% of
volunteers were drinking Ati water.
TABLE – 18
VYASANA WISE DISTRIBUTION OF 37 VOLUNTEERS
Vyasana Total Percent (%)
Group A Group B
Tea 11 11 22 59.45
Coffee 00 01 01 2.70
Smoking 00 01 01 2.70
No Vyasana 08 07 15 40.54
Vyasana: In the present study 59.45% of the registered volunteers were addicted to
Tea, while 2.70% of the volunteers were addicted to Coffee and Smoking and 40.54%
of the volunteers were not having any type of addiction.
TABLE – 19
NIDRĀ WISE DISTRIBUTION OF 37 VOLUNTEERS
Nidrā (Night) Total Percent (%)
Group A Group B
Sound 15 11 26 70.27
Disturbed 04 07 11 29.73
≥ 6 hrs. 05 07 12 32.43
7 – 9 hrs. 14 11 25 67.56
CXXVIII
Nidrā: In this study majority of the Volunteers i.e. 70.27% had sound sleep and
29.73% of the Volunteers had disturbed sleep while 32.43% of volunteers were
having ≥ 6 hrs. of sleep and 67.56% were having sleep of 7 – 9 hrs.
TABLE – 20
DIWĀSWĀPA WISE DISTRIBUTION OF 37 VOLUNTEERS
Diwāswāpa in hrs. Total Percent (%)
Group A Group B
No 07 09 16 43.24
1/2 - 1 hr. 09 07 16 43.24
1 – 2 hrs. 02 02 04 10.81
2 – 3 hrs. 01 00 01 2.70
Diwāswāpa in hrs.: In this series majority of the volunteers i.e. 43.24% were having
sleep for 1/2 - 1 hr. during the day time and same number of volunteers were not
habituated to Diwāswāpa, 10.81% were having 1 - 2 hrs. of day sleep while 2.70% of
the volunteers were having day sleep for 2 – 3 hrs.
TABLE – 21
VYĀYĀMA WISE DISTRIBUTION OF 37 VOLUNTEERS
Vyāyāma Total Percent (%)
Group A Group B
Abhāva 09 08 17 45.95
Alpa 08 09 17 45.95
Madhyama 02 01 03 8.11
Vyāyāma: It is evident from the table that majority of the volunteers in this series i.e.
45.95% were not doing any kind of Vyāyāma while same number of volunteers were
doing Alpa Vyāyāma and 8.11% of volunteers were observed doing Madhyama
Vyāyāma.
CXXIX
TABLE – 22
VYĀYĀMAŚAKTI WISE DISTRIBUTION OF 37 VOLUNTEERS
Vyāyāmaśakti Total Percent (%)
Group A Group B
Pravara 04 06 10 27.03
Madhyama 11 10 21 56.76
Avara 04 02 06 16.22
Vyāyāmaśakti: In this study majority of the Volunteers i.e. 56.76% were having
Madhyama Vyāyāmaśakti, 27.03% of Volunteers were having Pravara Vyayamaśakti,
while 16.22% of volunteers were having Avara Vyāyāmaśakti.
TABLE – 23
EMOTIONAL MAKEUP WISE DISTRIBUTION OF 37 VOLUNTEERS
Emotional makeup Total Percent (%)
Group A Group B
Anxious 02 01 03 8.11
Tensive 00 03 03 8.11
Jovial 15 11 26 70.27
Sentimental 01 02 03 8.11
Depressed 01 01 02 5.40
Emotional makeup: In this present series, it was observed that maximum number of
Volunteers i.e. 70.27% were jovial, whereas 8.11% were anxious, tensive and
sentimental and remaining 5.40% Volunteers were depressed.
TABLE – 24
MĀNASA BHĀVA WISE DISTRIBUTION OF 37 VOLUNTEERS
Mānasa bhāva Total Percent (%)
Group A Group B
Krodha 12 10 22 59.45
Harsa 03 03 06 16.22
Cintā 08 04 12 32.43
Bhaya 07 05 12 32.43
Śoka 01 01 02 5.40
CXXX
Mānasa bhāva: The data in the table shows that maximum of the volunteers i.e.
59.45% were found with Krodha, 32.43% with Cintā and same with Bhaya, 16.22%
with Harsa while 5.40% of the volunteers observed with Śoka.
TABLE – 25
ŚĀRIRIKA PRAKŖTI WISE DISTRIBUTION OF 37 VOLUNTEERS
Prakŗti Total Percent (%)
Group A Group B
Vāta-Pitta 07 09 16 43.24
Vāta-Kapha 04 03 07 18.92
Pitta-Kapha 08 06 14 37.83
Śārira Prakŗti: The table highlights that maximum i.e. 43.24% Volunteers had Vāta-
Pitta Prakŗti, 37.83% had Pitta-Kapha Prakŗti and the remaining 18.92% Volunteers
had Vata-Kapha Prakrti.
TABLE - 26
SĀRA WISE DISTRIBUTION OF 37 VOLUNTEERS
Sāra Total Percent (%)
Group A Group B
Pravara 03 05 08 21.62
Madhyama 14 11 25 67.56
Avara 02 02 04 10.81
Sāra: The data suggests that maximum i.e. 67.56% Volunteers were of Madhyama
Sāra, 21.62% were of Pravara Sāra and 10.81% were of Avara Sāra.
TABLE - 27
SAMHANANA WISE DISTRIBUTION OF 37 VOLUNTEERS
Samhanana Total Percent (%)
Group A Group B
Pravara 06 04 10 27.03
Madhyama 10 12 22 59.45
Avara 03 02 05 13.51
CXXXI
Samhanana: In this series maximum i.e. 59.45% Volunteers were of Madhyama
Samhanana followed by 27.03% of Pravara and 13.51% of Avara Samhanana.
TABLE – 28
SATTVA WISE DISTRIBUTION OF 37 VOLUNTEERS
Sattva Total Percent (%)
Group A Group B
Pravara 02 02 04 10.81
Madhyama 15 14 29 78.38
Avara 02 02 04 10.81
Sattva: Out of the 37 Volunteers, maximum of 78.38% were found with Madhyama
Sattva, 10.81% were found to have the Pravara Sattva and same volunteers were
found with Avara Sattva.
TABLE - 29
SĀTMYA WISE DISTRIBUTION OF 37 VOLUNTEERS
Sātmya Total Percent (%)
Group A Group B
Pravara 02 01 03 8.11
Madhyama 14 13 27 72.97
Avara 03 04 07 18.83
Sātmya: In this series maximum number of Volunteers i.e. 72.97% were found with
Madhyam Sātmya followed by 18.83% of Avara Sātmya and 8.11% of volunteers
were found to possess Pravara Sātmya.
TABLE – 30
MENSTRUAL HISTORY WISE DISTRIBUTION OF 23 FEMALE
VOLUNTEERS
Menstruation Total Percent (%)
Group A Group B
Regular 10 05 15 65.21
Irregular 04 04 08 34.78
Normal 07 05 12 52.17
Painful 07 04 11 47.82
CXXXII
Menstrual history: In present study 65.21% of the female volunteers were found
with Regular menses followed by 34.78% with irregular, while 52.17% of the
volunteers were having normal menstruation and 47.82% were having painful one.
TABLE - 31
CHIEF COMPLAINS WISE DISTRIBUTION OF 37 VOLUNTEERS
Chief complains Total Percent (%)
Group A Group B
Forgetfulness 06 08 14 37.83
Lack of concentration 07 07 14 37.83
Excessive thinking 02 02 04 10.81
Mood swing 04 05 09 13.51
Chief complains: In the present study 37.83% of the volunteers had forgetfulness and
lack of concentration as a chief complain, 13.51% were suffering from swing in mood
and 10.81% of the volunteers had excessive thinking.
Assessment of Mānasa Prakrti
To assess the Mānasa Prakrti, a questionnaire was adopted with some
necessary modifications. It contained total 99 questions, 33 for each Sāttvika,
Rājasika and Tāmasika Bhāvas.
TABLE – 32
MĀNASA PRAKRTI WISE DISTRIBUTION OF 32 VOLUNTEERS
Mānasa Prakrti Number of Volunteers
Total Percent (%)
Pradhāna Madhya Alpa Group A Group B
Sattva Rājasa Tāmasa 8 7 15 46.87
Sattva Tāmasa Rājasa 2 1 3 9.37
Rājasa Sattva Tāmasa 3 5 8 25.00
Rājasa Tāmasa Sattva 1 2 3 9.37
Tāmasa Sattva Rājasa 0 0 0 00.00
Tāmasa Rājasa Sattva 3 0 3 9.37
Mānasa Prakrti: It is evident from the tabulated data that from the 32 healthy
volunteers maximum no. i.e. 46.87% were observed with Pradhāna Sattva, Madhya
Rājasa and Alpa Tāmasa type of Mānasa Prakrti, 25% with Pradhāna Rājasa,
Madhya Sattva and Alpa Tāmasa kind of Mānasa Prakrti, 9.37% of the volunteers
CXXXIII
were having Pradhāna Sattva, Madhya Tāmasa and Alpa Rājasa, 9.37% with
Pradhāna Rājasa, Madhya Tāmasa and Alpa Sattva and same with Pradhāna
Tāmasa, Madhya Rājasa and Alpa Sattva, none of the volunteers were observed with
Pradhāna Tāmasa, Madhya Sattva and Alpa Rājasa.
Statistical analysis:
The information gathered on the basis of above observations was subjected to
statistical analysis in terms of mean (x), standard deviation (S.D.) and standard error
(S.E.). Paired‘t’ test was carried out at P<0.05, P<0.01 and P<0.001 levels. The
obtained results were interpreted as
Insignificant P > 0.05
Significant P <0.05 or
Highly significant P <0.01 or <0.001
CXXXIV
EFFECT OF THERAPY
Group A - Yastīmadhu granules
TABLE – 33
EFFECT OF YASTĪMADHU GRANULES ON 10 SUBTESTS OF P.G.I.
MEMORY SCALE
Mean Score S.D. S.E. P
Memory subtests X % ‘t’
B.T. A.T. (±) (±) (n=16)
Remote memory 05.58 05.55 -00.02 00.53↓ 00.51 00.12 -00.23 --
Recent memory 04.82 04.97 00.14 02.95 00.38 00.09 01.57 >0.05
Mental balance 07.64 07.58 -00.05 00.77↓ 01.02 00.24 -00.23 --
Attention & 10.79 11.08 00.29 02.65 01.17 00.28 01.03 >0.05
Concentration
Delayed recall 05.52 05.94 00.41 06.93 01.27 00.30 01.32 >0.05
Immediate recall 08.97 09.50 00.52 05.57 00.85 00.20 02.55 <0.05
Verbal Retention 04.94 05.00 00.05 01.17 00.24 00.05 01.00 >0.05
for similar Pairs
Verbal Retention 11.44 13.14 01.70 12.97 02.31 00.56 03.04 <0.01
for Dissimilar Pairs
Visual retention 07.29 08.08 00.79 09.81 01.81 00.43 01.80 >0.05
Recognition 07.14 06.70 -00.44 06.57↓ 01.29 00.31 -01.40 --
↓ - Decrease
The above table portrays that in Remote memory 0.53% of decrease was
observed, 2.95% of improvement was noticed in Recent memory (statistically
insignificant), again Mental balance was decreased by 0.77%, Attention and
concentration was increased by 2.65% (statistically insignificant), in Delayed recall
6.93% increment was found (statistically insignificant), in Immediate recall 5.57%
improvement was noticed which is statistically significant (<0.05), Verbal retention
for similar pairs was increased by 1.17% (statistically insignificant), Verbal retention
for dissimilar pairs was improved by 12.97% which is statistically highly significant
(<0.01), Visual retention was observed improved by 9.81%, Recognition was
decreased by 6.57%.
CXXXV
TABLE – 34
EFFECT OF ROASTED SUJI GRANULES + SATTVĀVAJAYA CIKITSĀ ON
10 SUBTESTS OF P.G.I. MEMORY SCALE
Mean Score P
Memory subtests X % S.D. S.E. ‘t’
B.T. A.T. (n=14)
Remote memory 05.70 05.86 00.16 02.84 00.30 00.07 02.09 <0.05
Recent memory 05.00 05.00 00.00 00.00 00.00 00.00 00.00 --
Mental balance 07.93 08.23 00.30 03.64 00.59 00.15 01.96 >0.05
Attention & 12.03 12.20 00.16 01.36 01.38 00.35 00.46 >0.05
Concentration
Delayed recall 05.60 05.86 00.46 07.95 01.12 00.29 01.60 >0.05
Immediate recall 09.30 10.00 00.70 07.00 01.11 00.28 02.43 <0.05
for Similar Pairs
for Dissimilar Pairs
Visual retention 06.86 07.00 00.13 01.90 01.91 00.49 00.26 >0.05
Recognition 07.03 07.80 00.76 09.82 01.30 00.33 02.27 <0.05
The above table portrays that in Remote memory 2.84% improvement was
observed which is statistically significant (<0.05), no improvement was noticed in
Recent memory, Mental balance was increased by 3.64% (statistically insignificant),
Attention and concentration was increased by 1.36% (statistically insignificant), in
Delayed recall 7.95% increment was found (statistically insignificant), in Immediate
recall 7.00% improvement was noticed which is statistically significant (<0.05),
Verbal retention for similar pairs was increased by 1.35% (statistically insignificant),
Verbal retention for dissimilar pairs was improved by 8.39% (statistically
insignificant), Visual retention was observed improved by 1.90%, Recognition was
increased by 9.82%.
CXXXVI
TABLE - 35
OVERALL EFFECT OF THERAPY IN BOTH THE GROUPS ON 32
VOLUNTEERS
Mean Score
Groups X % S.D. S.E. ‘t’ P
B.T. A.T.
Group – A 77.15 73.75 03.40 04.41 03.60 00.90 03.78 <0.01
Group – B 79.96 76.33 0.3.63 04.54 05.20 01.34 02.70 <0.05
Overall effect: It is evident from the above data that overall effect of therapy is
observed better in Group – A (highly significant) than of Group – B (significant).
While % wise improvement was observed better in Group – B than of Group – A. In
Group – A 4.41% improvement was found which is statistically highly significant
(<0.01) and in Group – B 4.54% improvement is obtained which is statistically
significant (<0.05).
To reach up to the depth of the knowledge the 'Uhya' is the important step in
the Jñānagrahana prakriyā. It is the step which helps in interoperation and
understanding the subject with reference to its merits and demerits and guides to the
conclusive judgements. That’s why Ācārya Caraka has been stated in Siddhisthāna
chapter 2 that
“tAmit` sRy(p (nd[<S[ k&yi<d*H Avy> (Fyi. (vni tk[<N yi (s(Üy<ØμCi(s(Ür[v si—”
This means despite of directions laid, a scientist should use his power of logic
regarding the facts because without logical thinking if one gets succeed it is purely by
chance. Discussion is very crucial part of modern research methodology too. Thus
discussion is the first step to rich any conclusion.
This is a platform where all herculean endeavor through various concepts,
observations and results being challenged by different reasoning. The minuteness,
subtleness of Manas along with its capacity to modulate all other entity of body create
a vast field of discussion.
CXXXVII
DISCUSSION ON MEDHĀ
As mentioned earlier in the conceptual part, in Āyurvedic classics the word
‘Medhā’ has been used mainly in 2 ways viz. (1) Grahana Śakti (grasping power) and
Dhārana Śakti (retention power). Besides this, Buddhi, Smrti, Dhī etc. words have
been used in similar sense at many places.
Today is the era of global competition and this competition starts from the
very beginning of the childhood of every individual. Even to get admission in Nursery
or K.G. in a reputed school, the child as well as his parents has to go through various
examinations. Then after primary, higher secondary education, graduation or even
further post graduation requires constant alertness and sharpness in the intellect of a
person. The ability to remember the things that have been learnt, are known or read,
with such alertness or sharpness and the ability to use his knowledge at the right time
and at the right place is the only key to achieve success in every step. Thus, in such
conditions the person’s grasping power and retention power is of prime importance.
The grasping capacity is also of prime importance because only properly grasped
information can be further retained well and only well retained knowledge can be
retrieved by Smrti. This is the importance of Medhā.
In the Āyurvedic classics, the word ‘Buddhi’ is used many a times. On
studying it’s literally meaning, Nirukti and Vyutpatti, it can be understood as the
Psychological faculty for reasoning and logic. But after critical analysis of classics it
is evident that at many places it has been used as the advance stage or as the process
leading to the true knowledge. Buddhi is described as Jñāna. Caksubuddhi,
Srotrabuddhi etc. five kinds of perceptions (Buddhi) is said to be produced by five
Indriyas (sense organs). The word ‘Buddhindriya’ is used as a synonym of
‘Jñānendriya’ also denotes the ‘Jñāna’ (knowledge) as a meaning of Buddhi.
Commentators though accept that the final Jñāna (knowledge) perceived by Caksu
etc. five sense organs (Indriyas) is called ‘Buddhi’.
Here at one point it should be taken into consideration that the perception
(Buddhi) produced by Indriyas is determinative but still it is Ksanika (transient).
Yogīndranāth Sen, the commentator of Caraka Samhitā explains that Ksanika
(transient) means that knowledge which occurs at the time of Indriya and object
conjugation, while Caraka Caturānana, Cakrapāni comments that these perceptions
(Buddhi) are momentary (Ksanika) in the sense that they fade away soon, not that
CXXXVIII
they exist only for a moment as has been propounded in the doctrine of
momentariness by Buddhists, and this is more logical too. Here one thing becomes
very clear that in spite of the fact that Buddhi is determinative, it fades away just after
its production, i.e. it does not retain for a long time. It is similar to that of Sensory
memory which remains just for the initial 200-500 ms. After observation of which it
means that this Buddhi does not retain at the level of ‘Medhā’. Repetition or regular
practice (Abhyāsa) of the subject is essential to convert this Buddhi into Medhā.
That’s why repetition is most important while studying the Śāstras (literatures). That
Buddhi produced due to repeated (frequent) combination of Indriya with its Arthas
makes an impression (Samskāra) on Manas, hence it is a kind of retention process.
Thus, there is a very fine difference between Indriyabuddhi and Medhā.
According to the Modern medical science, Buddhi is generally known as
intellect. Though the process of reasoning and logic and the power of discrimination
are concerned with intellectuality but still it is a separate quality. In the medical field,
especially in Psychology both are different from each other. It is possible that a highly
intellectual personality may have less discrimination power or he may be devoid of it.
Here, in the present dissertation work the main topic is Medhā, hence Buddhi will be
discussed by considering it as intellectuality.
The early childhood is the phase in which the child’s grasping power and
retention power progresses to reach an optimum level and hence he perceives and
retains unknown words, skilled processes etc. So, it can be said that the foundation of
an intelligent citizen is laid during this phase of his life.
Another frequently used word related to Buddhi and Medhā is Dhī. Its literally
meaning is understanding or Vicāra Śakti (thoughtfulness) since it is used in the sense
of the intellect too. At the first sight the opinions given by Caraka Samhitā,
Yogīndranāth Sen and Cakrapāni Dutta in the aspect of Prajñāparādha seem
indifferent, but philosophically and psychologically there is a great difference
between them. Misinterpretation is a serious matter as compared to incorrect
discrimination. Grasping of the subject (visually, auditory etc.) is the root of every
individual’s discrimination power. After grasping it goes through the internal process
of Manas; the subject is then critically analyzed by means of Cintana, Vicāra etc. and
categorized into Nitya (eternal), Hita (useful), Ahita (harmful) etc.
CXXXIX
The assessment of that subject is done by logical reasoning. Understanding of
that subject develops as a result of such assessment and analysis. After discrimination
of the subject if it seems Hita (useful), Nitya, (eternal) then quick action is performed
if needed; otherwise it is stored as Smrti and becomes a part of Medhā. In Visama
Abhiniveśa, this whole process becomes abnormal or is hampered which leads to
either impaired perception or impaired analysis and assessment. On that account, the
understanding of the subject is wrong or inverse. And it is but natural that the
decisions taken for the misunderstood subject are also wrong or impaired. In short,
here Dhī should be taken as understanding and the whole process related to it. It is
now clear that in Psychology, Dhī bears a different meaning than Medhā even after
being used as a synonym with similar sense to Medhā.
Smrti is very near to Medhā other than Dhī and Buddhi. Smrti is the power of
recollection and Dalhana’s definition of Medhā (Grañthāvadhārana Śakti) is also a
kind of recollection. The relation and difference between Medhā and Smrti has been
discussed briefly in the conceptual part. Analysis of classics reflects that Smrti is
being used in two ways. At one place it has been used as the process of memorizing
while at another place, is used as a stage of recalling, which is a part of the whole
memorization process.
Maharsi Caraka has mentioned eight causative factors of Smrti in
Sārirasthāna (ch.sā.1). These eight are the reasons for recollection or the causative
factors that revives the things which seem to be forgotten, back in the memory. On
studying, it seems that these are the supporting factors of the ‘recalling’ process. So,
here Smrti seems to be used in the sense of ‘recall’ only. But in the same chapter
where Smrtibhramśa is described in Prajñāparādha, commentator Gañgādhara Rāi
opines that “the subject to be remembered, is retained only in the absence of
Smrtibhramśa; and at times if the person due to Dhī-Dhrti Bhramśa gets engaged with
unrighteous deeds then also he prevents himself from doing so by virtue of proper
Smrti.
Two points in the aspect of the ‘Medhā’ are worth to be noted, (1) Dalhana
defines Dhārana in the context of retention of texts etc. which indicates a large
amount of subject matter. The ability to retain lesser data or sentences, which implies
to a group of small subjects that can be remembered easily, is not expressed as
‘Medhā’. (2) The word Avadhārana Śakti also draws attention. Here Avadhārana
CXL
means ‘retention of knowledge for longer duration’. Śloka or chapter by reading or
repeating can be memorized easily for a short time. Any Śloka is remembered simply
by reading, writing or reciting it four to five times; but then just after a few days or
months, it cannot be recalled even after making efforts. Such short term memorization
can not be named as ‘Medhā’. In the terms of Modern Psychology, sensory memory,
working memory or temporary memory is not Medhā. Thus, the definition of Medhā
given by Dalhana can be elaborated as, an individual’s specific intellectual ability to
retain a large amount of knowledge (cognition) and for a long time.
The definition of Medhā given by Hemādri almost follows that given by
Dalhana. The only peculiarity is seen in the word ‘Grhitasya’ which resembles the all
sorts of Indriya Sāpeksa – Indriya Nirpeksa Bhāvas that has been cognized. In short,
power that retains specific kind of smell or a phonetic sound, for a long period is also
called Medhā.
A different meaning is conveyed by thinking in depth about Dalhana,
Cakrapāni and Gangādhara’s opinion on the Pariksā of Medhā, though they
unanimously agree that it is Anumānagamya. In a list of Anumānagamya Bhāvas, it is
mentioned that the Indriyas should be observed by the inference of ‘Sabdādi Artha
Grahana.’ On that point every commentator has accepted ‘Grahana’ as the cognition
or perception of subject which occurs by the connection of Indriyas and it seems very
right. Medhā can also be assessed on the same line as Medhā is a specific power
concerned with Smrti (memorization). Here Grahana is to be understood in the broad
sense rather than only Indriya Grahana. After the subject is grasped by Indriya,
Manas connects with it and Indriya hands over this subject to Manas. Thenafter,
Manas does Cintana, Vicāra, Uhya etc. on the perceived object. The subject is
critically analyzed by reasoning and logic and then is understood by Dhī. This whole
process can be taken as ‘Grahana’. As per the author, Grahana can be considered as
grasping, which is the first stage of the Memory process.
Practically some individuals are seen having very good grasping power. They
can retain any subject for a long time just by listening, visualizing or experiencing it
only once. It is a rare psychic power. Others take much time to understand or grasp
one subject which is easily or effortlessly grasped by the persons who are having such
ability. In many cases they even do not require to revise the subject. In society such
persons are called ‘Medhāvi’. In this aspect, one name evidently strikes the mind; that
CXLI
of Swāmi Vivekānand. It is a well known fact that he was the man who had
‘Photographic memory’. He used to read the whole page of a text in one glance and
was also able to recollect that topic specifying its page numbers, line numbers and
even every word of it.
The Brain and nervous system of such persons retains the knowledge very
well by deep encoding which results in such ability. Thus, after overall analysis, it
reflects that in the Āyurved classics Medhā is a faculty of Buddhi or is a specific
psychic ability which is responsible for encoding and retaining a large amount of
knowledge.
FUNCTIONING OF MEDHĀ
As mentioned above Medhā is the faculty of Buddhi and Buddhi is the Guna
of Ātmā. It manifests with the combination of Ātmā and Manas. So, Medhā can be
said to be an inherent ability. In each individual, production of knowledge starts with
the perception of the subject. Indriya perceives the subject. Here, Indriya is only a
mediator to carry the information from the environment to the Manas. Manas here can
be compared to such a house which has many doors in succession. These all doors
lead to the interior, where Ātmā resides. The first and main door of the Manas decides
whether to permit the information coming from the environment to enter the room of
Manas or not, according to the acceptability of the subject. Then after, this received
information is given a certain form as it passes through the other doors like Cintana,
Vicāra, Uhya and is then sent to Ātmā (Head of the Department). After the knowledge
is known by Ātmā it is stored in Medhā, which is the Guna of Ātmā and hence gets
attached to Ātmā by inseparable concomitance (Samavāya Sambandha). It
transmigrates in another body along with Ātmā for many births. This process can be
traced out as under.
CXLII
According to some experts, Medhā is believed to be produced along with

Buddhi which takes place after Cintana etc. process because Medhā is a faculty of
Buddhi. But some times it happens that subject is cognized, knowledge is reached to
the Ātmā but then it doesn’t convert in Medhā. Some other subjects are also not stored
in Medhā which are given immediate response through speech or action; wherein that
process ends. Thus, the process of knowledge initiated by Indriya is further expressed
in 3 ways after reaching to the Ātmā. (1) An action is initiated as a response. (2)
Knowledge is stored as Medhā - Smrti if no action is to be taken. (3) Action is
performed and knowledge is also stored as Smrti-Medhā.
EXAMINATION OF MEDHĀ
I.Q. test methods designed and accepted by modern psychology which are
used to measure the Intelligence Quotient of an individual also are included in the
mentioned tests from the Granthas. They had been started and developed in France
and were developed for the first time in 1905 by French psychologists Alfred Binne
and Theodore Syman. They have been changed from time to time. In 1916 Prof.
Terman from U.S.A. made changes in these tests. Then psychologists of other
countries have accepted it after making necessary changes according to the
educational environment of their country. Persons can be classified into three
CXLIII
categories on the basis of this I.Q. tests (1) Normal or average (2) Intelligent or above
average and (3) Dull or below average. Learners can also be categorized on the basis
of it. (1) Fast learners (2) Normal learners and (3) Slow learners.
Ayurvedic approach towards this difference is related to process of Manas.
Information is grasped according to the impression (Samskāra) made on Citta.
Practically, when a student starts learning some topic, Indriyabuddhi is produced on
account of the combination of Indriya and Artha which is transient in nature. Some
Medhāvī persons grasp the subject during this phase and also retain it. They are the
fast learners. But majority of the students come under the second type. They can not
get the knowledge by Ksanika (transient) Indriyabuddhi but by frequent repetition as
it makes an impression on Manas and thus cognition takes place. They are normal
learners. The third type of student is not able to make an impression on Manas even
after frequent repetition. As they have less or late involvement of Manas, they have
difficulty in remembering the subject and they become slow learners. Before
criticizing such students it should be kept in mind that ‘Vega (motion)’ or ‘Cancalatā’
is the Guna of Manas. Naturally, by virtue of these qualities Manas can not be
concentrated on any subject but can be controlled by constant Abhyāsa and Vairāgya
(detachment). It is a very difficult task even for Yogis, then how can it be easy for a
common student!
Besides the Gunas (nature) of Manas, Śarīra and Mānasa Dosas also have
deep impact on Medhā. In Śarīra Dosa, Vāyu and Rajas in Mānasa Dosa has motion.
According to Ācārya Caraka, Vāyu is the carrier of subjects and the same is the
controller which detaches Indriya from its subjects. As Manas is also regulated by
Vāyu, in both its vitiated or increased state neither subject is grasped nor is it analyzed
properly by Manas. Thus, the individual becomes a slow learner, due to improperly
grasped and retained information. They need hard study and repetition to control the
unsteadiness of Śarira – Indriya and Manas. Due to increased Vāyu a person becomes
quick in grasping but weak in recalling. Because increased Vāta becomes an obstacle
in the retention of the knowledge.
Kapha and Tamas are opposite to Vāyu by their Gunas. So, the learning
process in such persons is quite different. As per Caraka Jñāna-Ajñāna, Buddhi-
Moha etc. dualities are the functions of Kapha. Kapha is Manda and Sthira Guna
dominant. So, it controls the unsteadiness of Manas, hence all the processes in such a
CXLIV
person are slow. As a result Buddhi, Medhā are also manifested slowly. But due to
Sthira Guna, Manas retains subject a little more; but after taking much time to grasp
in comparison to the other Dosas subject retains for a longer lime.
Pitta and Sattva Guna dominant persons are possessed with sharp intellect due
to the Tiksna Guna of Pitta. They are good in grasping as well as holding the
knowledge for long. All Śāstras have accepted in one voice that Medhā is a function
of normal Pitta. Pitta is Sattva Guna dominant and Sattva Guna is Ākāśa Mahābūta
Pradhāna and Apratighātatva is the Guna of Ākāśa hence whole process runs without
any obstruction. Ākāśa itself is devoid of any kind of action. So, it doesn’t obstruct or
disturb this process and the whole process of production of Medhā completes
properly. So, they are the fast learner
MEDHYA AUSADHA
As Medhā is a type of Buddhi, it’s a ‘Ātmaguna’, which is manifested by its
conjugation with Manas. Since it is the Guna of Ātmā, Buddhi lies in Samavāya
Sambandha with Ātmā.
Regarding this context, if one thinks about Medhya Dravya, it’s clearly seen
that, if this kind of Medhya Dravya effects at a subtle level, they can be beneficial for
Medhā. According to the modern view, Intellect (Buddhi) doesn’t develop after a
certain age in child, means it (Buddhi) can’t be increased after that. According to
Āyurvedic view, Buddhi is a ‘Ātmaja Guna, so it is mostly impossible to change it.
Here it is said to be ‘mostly impossible’ instead of terming it to be ‘completely
impossible’; as Āyurveda is a theistic science, which gives importance to Daiva and
Tapa (Penance), Karma (fate) and Karmaphala. So it may also be possible that
Buddhi-Medhā can be rarely developed by the grace of God or Tapa (Penance)-
Varadāna (Boon) and Karma (fate).
It is worth remembering in this context, the incident of the great poet of
Samskrta, Kavi Kālidās. He was foolish in his early life, after the taunts of his wife;
he performed severe penance (Ugra Tapa) and achieved ‘Buddhi-Medhā’.
Medhya Dravyas - Medhya Rasāyanas are described abundantly in all texts of
Āyurveda. In Caraka Samhitā, description of Medhya Rasāyana can be found in
Rasāyana Adhyāya, while in Suśruta Samhitā, a separate Adhyāya is allotted for it.
Moreover, while narrating Jātakarma Samskāra of child, Suvarna prāśana has been
mentioned to obtain Medhā. Acquisition of ‘Medhā’, as the result of Suvarna- Ghrta-
CXLV
Madhu Prāśana is also said in Lehādhyāya of Kāśyapa Samhitā. One question arises
here that if Medhā which is a Ātma Guna, is subtle, how will a Medhya Dravya work?
This question can be answered in two ways, like (1) by removing the obstacle or
hurdle affecting the process of Medhā, which is mentioned earlier. Drugs like
Jyotismati or Vacā, which are Usna and Tiksna by nature, removes the obstruction
made by Kapha, Āma or Tamoguna in Manovaha Strotas, by their Guna or Karma.
By the purification of Manovaha Strotas, the contact of Manas with the objects can
occur more efficiently (Manas connects with Indriya by its Strotas as commented by
Cakrapāni and Gangādhara). By this Visaya grahana (Grasping) and its encoding by
Manas occurs in a better way, which results in the production of Medhā. (2) As the
supporting factor of evolution process of Medhā-the Medhya Dravyas like
Yastīmadhu, Sankhapuspi, Brāmhī are mainly Śīta Virya and Madhura-Tikta-Kasāya
Rasa dominant. These types of drugs are helpful in Visaya Grahana and process of
Manas by their Gunas like Indriya Prasādana (i.e. Madhura Rasa is Sadindriya
Prasādana). This type of Dravya increases the stability of Manas by their Gunas,
Virya etc. Because of this, Manas inspite of being always in motion connects with the
Indriya for some more time which results in better retention and as a result, it seems
that Medha is increasing.
By keeping into consideration the Rasādi Gunas of Dravyas and Ayurvedic
process of Dravya’s absorption, digestion, it can be postulated that Medhya Dravyas
work at the subtle level after Bhūtāgni Pāka not after normal Jatharāgni Pāka. So, it
can be said regarding the mode of action of Medhya Dravyas that they sharpens the
Buddhi-Medhā which is already exists in every individual.
DISCUSSION OF MANAS
Manas bears a specific place in Ayurvedic science. Almost all the Indian
Darśanas (philosophy) has discussed about its existence, Karma etc. Besides this
philosophical view, in Āyurveda, Manas has clinical importance too; or it can be said
that as Ayurveda is a medical science and its prime aim is maintenance of health and
eradication of the disease, Manas has been described accordingly. In the very first
chapter of Caraka Samhitā, two seats (Adhisthāna) of disease have been mentioned
and Manas is one of them. But in Samhitās, Manas is not described in much detail as
a seat of disease compared to Śarīra. In this regard, many experts opined that for the
vivid description of Manas, Patanjali’s Yoga Darśana is there and they believe that
CXLVI
Caraka and Patanjali are the same person further stated that they erected Ayurved
(Caraka Samhitā) for the alimentation of Śarīra Dosas and Yoga Darśana (Patanjal
Yoga Sūtra) for Mānasa Dosas. It is also worth noticeable that Yogadarśana is for the
persons who have a healthy mind. Therefore, it is a myth that Yogadarśana is only for
psycho therapy. It is certain that Citta Vrttis and the ways of its controlling is the main
topic of Yogadarśana hence Yogadarśana is a special science of Citta (mind).
In Ayurvedic literature, the description of Manas is scattered and in the form
of Sūtras. Description regarding the Utpatti, Sthiti, Laksana, Visaya, interrelationship
between Manas and Śarīra, its importance and some Manovikāras are available in
Ayurved. Though, the described Mānas or Manośarīra vikāras are few in number,
Unmāda, Apasmāra, Mada like diseases which has clear involvement of Manas has
been elaborated broadly in Caraka Samhitā. Some experts opine that because Caraka
Samhitā is a treatise of Kaya Cikitsā, very few psychic disorders have been described.
In the past, when separate Samhitās were available on every part of Astānga Ayurved,
the detailed description of Mānasarogas might be found in ‘Bhūtavidya’ or
‘Grahavidya’ which is one part of Astānga Ayurved. But by a glimpse of these
chapters it can be ascertained that Bhūtavidya- Grahavidya might be the branch
conjoined to the science of Manovijñāna or Manovikāra and the diagnostic and
clinical description of such disorders might be there in Granthas. Here, in present
study, an attempt has been made to understand the concept of Manas on the basis of
Sūtras present in Samhitas.
The Sad Kāranas (Padarthas) according to Caraka are responsible for Kārya
i.e. Dhātusāmya. Hence Manas, which is one of the nine Dravyas, therefore is itself a
Kārana, is also a causative factor for Dhātusāmya. Further its reflection is seen in
three causes of diseases, as Prajñāparādha is the root of all kind of Dosa Prakopa.
Prajñāparādha is a stage of Dhī- Dhrti- Smrti bhramśa. These 3 together is called
Buddhi. Buddhi has a close relation to Manas in spite of it being a Ātma Guna. Manas
is responsible for the Sthiratā or Bhramśa of Buddhi because Manas presents the
subject before Buddhi and Buddhi perceives the subject in same form as Manas has
presented to it after Cintana-Vicāra etc. Hence Manas is responsible for the illusions
like proper as improper, useful as harmful, unacceptable as acceptable and diseases
occur in the body as a result of such Mithyā Darśana. In the same way Manas is
CXLVII
indirectly responsible for the Hina- Mithyā- Atiyoga of Indriya Visayas as mentioned
in conceptual part. Therefore, if Manas retracts itself from being united with the
Indriyas, one can be prevented from Hina- Mithyā- Atiyoga in the presence of
Indriya-Visaya combination too. Thus, here in Dhātu Vaisamya also Manas seems to
be a main culprit. It produces Dhātu Sāmyatā and in the presence of causes, it
produces Dhātu- Vaisamaya. So, by keeping the prime aim and main subject of
description of Ayurved into consideration, it is evident that in the 1st chapter of
Sūtrasthāna where Manas is described as Dravya, it is to show its implication in
Dhātu Sāmyata rather to highlight its Utpatti or eternity.
While narrating the Srsti Utapatti Krama (evolution order of Universe) in
Śārīrasthāna, Ācārya Caraka stated very briefly that from Avyakta, Buddhi has
evolved, Ahamkāra from Buddhi and from Ahamkāra Kha (Ākāśa) etc. evolved out in
succession. Then after, whole Srsti is said to be formed. In this order Manas is not
specifically highlighted. Cakrapāni in his elaborative commentary on this Śloka
depicted this order according to the Sāmkhya system of philosophy and out of three
Ahamkāras, Manas is originated from Sāttvika with the aid of Rājasika Ahamkāra.
Here the Main Śloka reflects that Āyurved has accepted specific Utpatti Krama to
fulfill its aim. Here Cakrapāni has considered Kha (Ākāśa) etc. as Pañca Tanmātrā
(subtle bhutas) but in Caraka Samhitā at other places these Kha etc. has been taken as
Pañcamahābhūtas. On similar lines Yathākrama evolution of Pañcamahābhūtas can
be figured from Ahamkāra. Yathākrama means Bhūtānupraveśa or
Parasparānupraveśa that when Ahamkāra gives rise to Ākāśa, from Ākāśa the other
four Bhūtās are evolved in a chronological order. Once the Tānmātric forms of these
are formed they combine in a pattern as each Mahābhūta molecule gets a share of the
other four. Afterwards all the elements originate by the various kind of combinations
and conjugations of these molecules of the Pañcamahābhūtas. That’s why Caraka
mentions that the Sampūrna – Sarvānga Utpatti is produced from a single different
element independently. In other words, all the animated and unanimated objects
produced are Pañcabhautika. This view of Caraka is more acceptable as in Āyurved,
Pañcamahābhūtas are the basic building blocks of the Śarīra and the Manas; hence
are the most useful substances to reach to the aim i.e. attainment of health. Manas is
also included in the whole universe originated from Mahābhūtas, hence it is also
Bhautika and also being treated by Pañcabhutic Dravyas.
CXLVIII
NOURISHMENT OF MANAS
Āhāra is gross and it is understood that it gives nourishment to Dhātus after

being digested; but needs a thought wherein the nourishment of subtle Manas is
considered.
As per the Āyurvedic digestion process, at first Jatharāgni acts on Āhāra

Dravyas, then Bhūtāgnis work on this digested Āhāra. Caraka postulated in this
regard that Pañcamahābūtas of Āhāra gets digested by the Pañca Usmās which
resides in these Pañca būtas of Śarīra. A general principle of Pācana or Agnikarma is
conversion or transformation of gross part into smaller one. Here, by Bhūtāgni Pāka,
Pañcabhūtas of Āhāra converts into subtle form. These subtle Bhūtas are called as
Tanmātrā in Dārśanika terms. Tanmātrā is too subtle that is not cognizable by
Indriyas hence by reaching the subtle Srotasas they nourish the subtler elements.
Hence the nourishment of Manas- Indriyas like uncognizable subjects can be
understood by the final product of converted Āhāra (Tanmātra Swarupa). Upanisadas
has also highlighted the same thing that out of three parts of Āhāra, Manas gets
nutrients from the subtle part. In short, this process can be figured out as under.
Āhāra
Conversion into smaller parts
Subtler part- Ātmīya Amśa
Nourishment of subtle elements (Manas – Indriyas)
CXLIX
GUNAS OF MANAS
Manas is ‘Para’ to the Indriyas but ‘Apara’ to Ātmā. Manas in one individual
is different from the another as it is only one and specific in each person. Many a
times more than one object perception by sense organs is done simultaneously, it
appears to be so due to the ‘Vega’ of Manas. Cakrapāni has depicted Śatpatrautpal
Vedha Nyāya to explain it. Thus, Āyurved has also accepted the Dārśanika Gunas of
Manas indirectly. The reason behind the acceptance of only 2 Gunas is to denote the
“y&gpt` Xinin&pl(¾F”.
VISAYAS OF MANAS
Maharsi Caraka considers Manas as Ubhayātmaka Indriya. Therefore like the

Visayas of Indriya, the Visayas of Manas are also enlightened in 8th chapter of
Sūtrasthāna only Cintya has been mentioned as the Visaya of Manas, while in
Śārīrasthāna elaborately Cintya, Vicārya, Uhya, Dhyeya, Sankalpa and other objects
that can be known by Manas have been included as the Visayas of Manas. In
Sūtrasthāna while defining the word ‘Cintya’, Cakrapāni commented that Indriya
Nirpeksa Jñāna (perception) is Cintya or that thought which is given to that
knowledge which is perceived by Indriya is also Indriya Nirpeksa Jñāna (thinking
over that subject) and Cintya. Here, in the Sūtrasthāna, only general idea of Visayas
has been given. Then in Śārīrasthāna according to the types of Indriya Nirpeksa
Grahana it has again been classified into Cintya, Vicārya, Uhya etc. Regarding these
Visayas there is a controversy in the opinions of commentators Cakrapāni and
Yogīndranāth Sen.
Cintyam: Ācārya Cakrapāni has defined this term in the chapter Indriyopakramanīya
as that knowledge that does not expect the involvement of the Indriyas. It involves a
broad spectrum in which more than one functions can be understood. In Śārīrasthāna,
a more specific meaning is explored when Cakrapāni defines it as the thought which
passes the mind, irrespective of whether any action is performed or not. Whether to
perform or not to perform any action is Cintana. Ācārya Gangādhara in short states
that the Knowledge that is produced after Cintana is Cintya. He states Cintana to be
CL
Sa-indriyena, which Cakrapāni states to be Nirendriya. A similar opinion is also
shared by Ācārya Yogindranath Sen.
In common terms Cintana is said to be when any subject on cognition is
understood in all its facets and then is given a grave thought. During the Adhyayana
Vidhi, after Śravana of a Visaya when the Manana is done on it, it is said to be
Cintana.
Vicārya: Vicārya is discussed by Ācārya Cakrapāni as “Upapatti and Anupapatti”.

‘Upapatti’ that is used by Cakrapāni can be understood in various meanings. Mainly,
it is used as a Kārana-Hetu-Ādhāra, Tarka-Yukti and Yogyatā-Aucitya. When it is
understood as Tarka-Yukti, it shows similar meaning as explained by Gangādhara
Rāi. When it is used as Yogyatā-Aucitya, it is similar in meaning as that explained by
Yogīndranāth Sen. Historically since Cakrapāni is prior to the other two
commentators, it may be said that the term ‘Upapatti’ quoted by Cakrapāni is
interpreted by them in their own ways.
The meaning of Vicāra can be Pariksā or examination. To study a subject in
depth, analyze it in all its facets and to designate it is Vicāra. This process involves
Yukti, Tarka by which the Guna and Dosa is assessed in all its facets.
Uhya: To imagine possibilities is quite different from Cintan and Vicārya. Such a
process has evolved into a modern science called Probability, which is a branch of
today’s psychology. It is a mental process in which Mind develops the thought, step
by step. Probability and Uhya Śakti is used to track the past or origin of a particular
subject or even assess its future possibilities on the basis of its present condition, and
by virtue of its present characteristics, functions etc.
Dhyey: Cakrapāni Dutta has given various meanings in the context of the word
‘Bhāvanā’. If understood in reference to context it can also be termed as
Sampratyaya, Kalpanā, Utpreksa, Nisthā and Manana.
Samptratya, an emotion, means firm conviction; Kalpanā is also a type of
thought but cannot be attached to Dhyeya. Utpreksā means comparison between two
entities. Mananan is to think about a single subject with full concentration. Of all the
above terms used Manana seems to be the most closest in meaning to Dhyey.
Sankalpa: The decision to accept a particular subject is done on the basis of its Gunas
and to refute it on the basis of its Dosas. Samyaka means fit or appropriate. That
CLI
which seems appropriate by virtue of its Gunas, Dosas, Kartaya and Akartaya is
called Samyaka. This Samyaka Kalpanā is called Sankalpa.
The above described is the subject of prime importance of the Manas. This
process is continuous from birth to death and is a must every action performed by the
person. Even as a hand which is shifted from one place to another, all the above steps
from Cintana to Sankalpa occur; the action is also always according to Sankalpa.
Manas rapidly conducts these processes and the final Sankalpa is sent to the Buddhi,
on whose instructions the Karmendriya perform their action.
In the modern psychology also, description of the various psychiatric diseases
evolve around the same five Visayas of the mind. And on this basis there is a change
in the behaviour of the person eg. Schizophrenia, where there is an abnormality in the
Cintana and Vicāra Śakti of the person. Incoherence, in which there is abnormality in
Uhya and Delusion, where abnormality is in Sankalpa etc. Hence, these Visayas of
the Manas have pathological as well as physiological importance.
DISCUSSION ON SATTVĀVAJAYA CIKITSĀ

Speed and accuracy are the prime demands of modern era. To cope with this
situation everybody have to face hectic, competitive and stressful life. People can not
pay attention to their physical and mental health. Irregular food habits, suppression of
natural urges, lack of proper sleep and less time for relaxation are being part of
today’s life, which gives rise to psychosomatic disorders. Modern science also
believes that 90% of the physical diseases are having psychic involvement.
Derangement of Medhā may also be result of the above condition.
As described in the conceptual contrive that Sattvāvajaya is the remedy to
treat the Mano Vikāras as well as for maintenance of individual’s psychic health and
hence was selected to assess its effect on Medhā.
It seems that the Sattvāvajaya cikitsā was done by the specialists of that
therapy in the times of Caraka and it is, therefore, that while describing the treatment
of mental diseases Caraka advises that such persons should go in the service of those
who are specialized in mental diseases. Caraka used the words ‘Tadvidyasevā’ which
clearly confirms that there were separate specialists of Sattavāvajaya cikitsā (psycho-
therapy) in those days.
CLII
DISCUSSION ON THE SELECTION OF DRUG
The drug is the Karana or the tool of the Vaidya (Physician). The selection of
the Drug should be as per the Hypothesis and which can fulfill the aims & objectives.
In the present study the aim was to select a drug which acts directly on the ‘Medhā’.
The Drug ‘Yastīmadhu’ was selected as it is one among the four Medhya Rasāyanas
given by Ācārya Caraka. Another reason behind the selection was that the study was
conducted in Jamnagar which comes under the Sādhārana-Jāngala Deśa. Hence
naturally it is Ruksa-Usna and Vāta-Pitta Pradhāna area. So, such Drug was
supposed to be chosen which does not the above said Gunas in person and also work
as Medhya Dravya. As described earlier in the Drug review, Yastīmadhu was better
fulfilling the above criteria and was also easily available in desired quantity.
Moreover, very few works have been done on it till today as a Medhya Drug. So,
there was also a need to be explored.
DISCUSSION ON CLINICAL STUDY
This study was undertaken on the basis of the guideline for the assessment of
Medhā given by Caraka “m[Fi> g\hN[n”. For this purpose applied study was designed in
such a way that can help to prove the concept, therefore evaluation of Medhā was
selected for the clinical part of the work. For statistical evaluation two groups of the
healthy volunteers were made which are treated with “Yastimadhu granules” and
“Sattvāvajaya Cikitsā.” Mānasa Prakrti Parīksna was also been carried out.
Clinical study was carried out on 37 healthy volunteers. Among them total 5
volunteers left the treatment. Selection was made irrespective of sex, religions, socio-
economic status etc. The effect of therapy was based on criteria of assessment as
described earlier. Observations of data collected from 37 volunteers will be discussed
in following paragraphs.
Age: The maximum numbers of volunteers were found in the age group of 23 – 25
yrs. According to Āyurved it is Madhyamāvasthā, in which Pitta remains dominant.
So, balanced stated of Pitta in this age was observed responsible for good Medhā. In
this age psychic development was also well determined hence the volunteers in this
age group were well aware of the importance of good Medhā.
Sex: 62.16% of the healthy volunteers were females. Though, Medhā has no direct
relation to gender and study was also planned to include both the sex equally. But as
CLIII
male volunteers did not completed the treatment, equal ration of gender could not be
maintained.
Religion: Coinciding with the local distribution of population of Jamnagar district the
study also witnessed the maximum number of volunteers as the followers of
Hinduism.
Marital status: All the volunteers were unmarried. It may be due to the selected age
group for the present study was 16 to 25 years that come under the
‘Brahmacaryāśrama’ a study period.
Education: All the registered volunteers were educated. Thus, it indicates the
awareness of Medhā or similar psychic faculties among educated people.
Occupation: 83.78% of volunteers were students. As mentioned in classics Medhā is

an ideal quality of student and this pictures signifies that the students were also to be
craving this quality than of other professionals.
Socio-economic Status: 59.45% of volunteers were from Middle socio-economic

status. The reason regarding this observation is more faith in Āyurveda among middle
class population then the higher and rich people. It may be said that as they were from
middle class they did not have to face much financial problems and were getting
proper food and nourishment which might be a one reason of improper development
of Medhā like psychic faculties.
Janma Deśa: Maximum numbers of volunteers were belonged to Sādhārana –

Jāngala Deśa. As per mention in classics, the person born in Sādhārana –Jāngala
Deśa has Vāta–Pitta Dosa dominancy in their physical constitution and Pitta Prakrti
persons again have good Medhā.
Āhāra: The study witnessed all the volunteers with Nirāmisa Āhāra. This goes with
the social structure of the place of study which is predominantly vegetarian. Though,
Āyurvedic classics have mentioned Sāmisa Āhāra also having Medhya Gunas.
Āhāraśakti and Jatharāgni: As study was carried out on healthy volunteers

maximum were observed with Madhyama Āhāraśakti i.e. the ability to consume
CLIV
normal diet. In Āyurveda it is accepted that the Āhāra mātrā, quantity of the food
depends on the status of Agni. Maximum cases were reported to have Visama status of
Agni. It may be due to educational stress or other social issues in the age group 16 to
25 which results in Visamāśana i.e. irregular or faulty dietary habit that was also
observed in 40.54% of volunteers. It was also noticed that in such volunteers memory
score was less as compared to the volunteers having Samāgni. It again proved the
statement the Medhā is conditioned by Āhāra.
Dominant Rasa and Guna in Āhāra: The study show maximum number of
volunteers with the history of intake of Madhura Rasa predominantly followed by
Katu Rasa. While in Gunas Guru and Snigdha dominancy followed by Usna.
Madhura Rasa and Guru-Snigdha Gunas are Vāta-Pitta Śāmaka. Madhura Rasa is
Sad Indriya Prasādana. So, they were favoring factors for nourishment of Medhā and
Manas at subtle level.
Kostha and Mala Pravrtti: The present study saw predominance of the Madhyam
Kostha and regular Mala Pravrtti among the registered volunteers. It indicates
dominancy of Kapha in their Kostha which helps in evacuating bowel normally.
Water intake: Maximum volunteers were reported with Alpa water intake followed
by Madhyama. Modern science believes that our body contains 70% of water and
fresh water is as essential as nutritious food for maintaining good memory.
Vyasana: 59.45% volunteers were addicted to tea which is a very common addiction
in Gujarāt. Tea contains tannin which is Kasaya Rasa dominant hence excessive use
of it may be resulted into Vāta Prakopa and ultimately in neurological disorders.
Nidrā: Mojority of the volunteers were having sound and sufficient (7 to 9 hrs.) sleep.
Āyurved and modern both the science accept the importance of proper sleep for
Medhā. Disturbed or reduced sleep results in impairment of transferring the data from
short term into long term memory.
Diwāswāpa: 43.24% of volunteers were having the habit of day sleep for 1/2 to 1 hr.
and the same were not having this habit. Diwāswāpa leads to Kapha-Pitta Prakopa
and Kapha Prakopa further vitiates Tamas which is ignorant in nature and it makes
Āvarana on Buddhi.
CLV
Vyāyāma and Vyāyāmaśakti: Maximum registered volunteers were reported with

Alpa Vyāyāma and Madhyama Vyāyāmaśakti. As the study was done on healthy
volunteers and the age group in which physical strength remains maximum.
Emotional makeup: 70.27% of the volunteers were found with jovial nature which
reflects the balanced state of Manas.
Mānasa Bhavas: Krodha was observed in 59.45% of the volunteers. Cintā and Bhaya
were also noted in 32.43%. Krodha vitiates the Pitta and as Pitta is directly concerned
with Medhā, its normalcy results in good Medhā while vitiation impairs the same.
Cintā and Bhaya are the Vāta provoking factors. Vāta Prakopa leads to Anavasthita
Manas and Medhā.
Śārīrika Prakrti: Maximum numbers of cases were found to possess the Vāta – Pitta
pradhāna Prakrti followed by Kapha-Pitta Prakrti. Here Pitta dominancy was seen
clearly as it was the age of predominant Pitta and hence Medhā too. In this study Pitta
Prakrti volunteers were reported with good memory score as compared to other
Prakrti.
Sāra: Sāratā indicates the quality of the Dhātus. In this study maximum numbers of
cases were observed with the Madhyam Sāra followed by Pravara Sāra in the rest.
Avara Sāratā was noted only in 10.81% of the volunteers. Again it may be due to type
of study.
Samhanana: Samhanana depends upon the proper distribution of the Dhātus which
may be assessed with the BMI (Body Mass Index). Here, maximum numbers of
volunteers were reported to have Madhyam Samhanana as they were having normal
BMI. 13.51% of volunteers were found with Avara Samhanana (improper
development of Dhātus) which suggests the inability of the Rasa to nourish all the
Dhātus.
Sattva: Maximum volunteers were possessed with Madhyam Sattva. Sattva reflects
the psychic strength of a person. Pravara Sattva was not seen in maximum could be
due to the fact that physical as well as mental strength of a person is decreasing day
by day.
CLVI
Sātmya: The Sātmya indicates the compatibility. The observation of Madhyam

Sātmya in maximum number of volunteers and Avara Sātmya in 18.83% may be due
the dietary habits of the patients.
Menstrual history: Out of 23 registered female volunteers 65.21% were observed
with regular as well as normal menstruation. 47.82% females were reported with
painful menstrual flow and it is often associated with PMS (Pre Menstrual Syndrome)
like mood swing, anxiety, lack of concentration, irritation, anger etc. It may be due to
Apāna Vāyu Dusti. Prolongation and severity of such complications may affect the
psychological status of an individual.
Chief complain: Forgetfulness and lack of concentration was reported in 37.83% of

the volunteers. Today’s fast and stressful lifestyle leads to Vāta Prakopa and
Instability of Mind which results into above complains.
Mānasa Prakrti: 49.87% of volunteers were found possessed with Sattva-Rajas

dominant Mānasa Prakrti and 25% with Rajas-Sattva dominancy in their psychic
built. While assessing the Medhā it was evidently observed that Sattva dominant
volunteers got overall higher score as compared to Rājas and Tāmas dominant
volunteer. Volunteer who got the top score in memory scale also score maximum in
the Sattva Guna while Prakrti assessment. Rajas and Tamas Prakrti volunteers also
observed in the same manner as described in our classics. So, it clearly indicates the
relationship between Mānasa Prakrti and its impact on Medhā.
DISCUSSION ON THE EFFECT OF THE THERAPY:
• Effect of both the groups Yastīmadhu granules and Sattvāvajaya Cikitsā
on 10 Sub tests of P.G.I. Memory scale
(1) Effect on Remote memory:
Effect of the therapy on Remote memory was found negative (almost
negligible i.e. -0.53%) in Yastīmadhu group while statistically significant result was
observed in Sattvāvajaya group. Remote memory was assessed by the standard
questions like exact age at the day of assessment, exact day of visiting hospital last
time etc. Answers of this type of questions need proper recalling which is the function
of long term memory assess by Smrti. In Sattvāvajaya, the suggested techniques
helped to increase the self awareness and diverted the mind inwards, increased the
CLVII
Sattva Guna of Manas. Thus, with the help of this Sattva dominant mind past things
seems to be recalled more efficiently because Sattva has been called Prakāśaka that
reduces the Āvarana of Buddhi done by Tamas.
(2) Effect on Recent memory

No change was found in Sattvavajaya group because all the volunteers got the
full score before and after treatment. So, there was no chance at all for improvement.
While 2.95% of improvement was observed in Yastīmadhu group which is statistically
insignificant. Recent memory is short term memory compared to long term memory.
Its test was containing the questions regarding the current issues. There are many
factors eg. personal likes-dislikes, special events, occupation etc. greatly affecting
short term memory and these factors have no direct relation to Medhya Ausadha.
(3) Effect on Mental balance

Negligible decrease (-0.77%) was found in Yastīmadhu group while
Sattvāvajaya showed 3.64% of improvement in mental balance. So, it can be said that
Yastīmadhu has no impact on mental balance but techniques of the Sattvāvajaya
cikitsā seemed to be effective on the same. Vrksāsana is mainly balancing type of
Āsana which improves the sense of physical as well as mental balance because
standing on one leg with closed eyes is possible only with balanced mind. Reverse
counting was also a exercise improving mental balance. Bhrāmarī Prānāyāma creates
a rhythm in breath and sound and hence it brings Manas also in rhythm. All these
techniques helped to control the unsteadiness of mind by controlling the excessive
Vāyu. While doing these, Indriyas are detached from its objects and hence Manas
gets the practice to be with inner self. This way it can be understood improving the
mental balance.
(4) Effect on Attention & Concentration

In group – A 2.65% and in group – B 1.36% increment was seen. This was
numerical test. Yastīmadhu due to its Guru, sthira Guna seemed to pacify the Vāta –
Pitta. Madhura Rasa is again Indriya Prasādana and Vāta Śāmaka. Thus, it control
the function of Vāta and hence person becomes more attentive. The techniques
suggested in Sattvāvajaya group eg. Vrksāsana, Trātaka, reverse counting were worth
improving attention and concentration. Mainly Trātaka was much effective on it.
CLVIII
Hence good result was expected in Sattvāvajaya group especially on attention and
concentration but did not. It may be due to modernization of the era; since when one
has started using mobile and computer, numerical memory has been decreased
drastically and one month was not sufficient enough that can improve it up to much
extent. So, it needs practice for long period.
(5) Effect on Delayed recall

Though statistically insignificant result was found in both the group but
percent wise improvement was noticeable. Drug showed 6.93% and Sattvāvajaya
showed 7.95% improvement that is encouraging. It was auditory test for short term
memory. Short term memory needs more attention; recalling is easy as not much time
has been passed. As said before Sattvāvajaya increased the attention and
concentration which resulted in good delayed recall. Yastīmadhu also proved better on
it by controlling the excessive activity of Vāta and by normalizing the Pitta; upgraded
the sharpness of mind.
(6) Effect on Immediate recall

Both the group showed statistically significant result on immediate recall. In
Yastīmadhu group 5.57% and in Sattvāvajaya group 7.00% increment was noticed. It
was the test of sensory memory which is purely Ksanika (transient) in nature. Srotra
buddhi was assessed by immediate recall which was the test, based on hypothesis that
Medhā should be inferred by Grahana Śakti. Significant result better proved the
hypothesis and Medhya effect of both the groups. It can be said that practicing of
Sattvāvajaya makes one sharp and attentive that enables him to grasp the subject very
quickly. This is again done by increased attention and concentration power.
Yastīmadhu by virtue of its Pitta Śāmaka Guna, increased the Sattva which is
possessed with psychic qualities i.e. Medhā, Smrti etc.
(7) Effect on Verbal Retention for similar Pairs

Group – A showed 1.17% while Group –B reported 1.35% improvement
which is statistically insignificant. Verbal retention was assessed by very simple
auditory test. In group –A, there was only 1.17% of chances of increment as
volunteers score 4.94 before treatment which was reached at 5 (full score) after
CLIX
treatment. So, it can be said that verbal retention was 100% increased by Yastīmadhu.
Almost same situation was in Sattvāvajaya group.
(8) Effect on Verbal Retention for Dissimilar Pairs

Both the groups reported good result. Statistically highly significant (<0.01)
and 12.97% result was seen in Yastīmadhu group while 8.39% (insignificant)
improvement in Sattvāvajaya group. It was auditory test which needed the ability of
association for good performance. It is the ‘Uhya’ of Manas means to think with
proper reasoning and logic. By analyzing the results it can be said that Yastīmadhu
worked at the level of Uhya Śakti of Manas. While in Sattvāvajaya, Positive mindset
proved the better tool for improving the Uhya.
(9) Effect on Visual retention

Though in both the groups statistically insignificant result was obtained. But
Yastīmadhu showed 9.81% improvement which is again good. On the other hand
Sattvāvajaya showed only 1.90% increment. It was again the test for sensory memory.
This time Ksanika Caksubuddhi was assessed. Yastīmadhu probably worked on it by
pacifying the Pitta. According to Bhela, Pitta is of two types Caksu Vaiśesika and
Buddhi Vaiśesika. So, here Caksu Vaiśesika Pitta which resides in the eyes is
supposed to be improved by Śhīta, Snigdha, Madhura, Guru etc. Gunas of
Yastīmadhu, ultimately resulted in Śīghra Caksubuddhi.
(10) Effect on Recognition

Sattvāvajaya was observed with statistically significant (<0.05) i.e. 9.82%
increment but negative result was found in Yastīmadhu group i.e. -6.57% which was
the lowest score. Recognition was assessed by visual and correct identification of
subjects. Hence it was the test of whole memorization process starting with attention
(Caksubuddhi), encoding (Grahana) and registration (Dhārana). In Sattvāvajaya
group Trātaka seemed more effective on recognition. As it is the best visualization
enhancing technique.
Overall effect of therapy in both the groups

As an overall effect Group – A i.e. Yastīmadhu group, showed statistically
highly significant (<0.01) result in spite of negative result was found in three sub
CLX
tests. Group –B i.e. Sattvāvajaya group also showed statistically significant (<0.05)
result. Thus, statistically Yastīmadhu proved better than Sattvāvajaya. But percent
wise Sattvāvajaya group obtained good effect i.e.4.54% as compared to Yastīmadhu
group i.e. 4.41%. Yastīmadhu nurtured the Manas as well as Indriyas with all its
properties hence better functioning of them was observed at the level of Buddhi,
Medhā, Smrti etc. psychic faculties. Sattvāvajaya did the same thing by Abhyāsa
(practice) that helped in restricting the mind from unwholesome objects. It was again
fulfilling the aim of Sattvāvajaya Cikitsā by objective parameters. In spite of the
effect of these drug and techniques, the Mānasa Bhāvas plays a very important role
by affecting the present status of individual’s psyche which was reflected while
assessing the Medhā.
So, it can be said that both the treatment groups have been proved effective on
Medhā but a longer duration of the treatment is needed.
PROBABLE MODE OF ACTION OF SATTVĀVAJAYA CIKITSĀ

According to Yogic science, there are six nerve plexus (Cakras) in the human
body which are directly connected with the higher unillumined centers of the brain.
From which Ājñā Cakra is sixth and most important Cakra. Tantra and Yoga maintain
that Cakra, the command centre, has complete control over all the functions of the
disciple’s life. There are three main Nādis known as Idā (left sympathetic chain),
Pingalā (right sympathetic chain) and Susumnā from which Prāna Śakti (vital force)
and Manas Śakti (mental force) flows.
The six Cakras can be correlated with the six autonomic plexuses of nerves
Mulādhāra Cakra – lower hypogastric plexus
Swādhisthāna Cakra – upper hypogastric plexus
Manipūra Cakra – celiac plexus
Anāhata Cakra – cardiopulmonary plexus
Viśuddhi Cakra – cervical plexus
Ājñā Cakra – hypothalamo hypohhyseal system
Though, in the modern anatomy these plexuses are not given that much
importance, but the cerebral cortex influences the function of these vital organs
through the hypothalamus and autonomic nerve connections.
CLXI
These plexuses send their nerve connections to various organs which act both
as sensory and motor nerves. Through these nerves the functions of the organs and
viscera are fully regulated. On the sensory side from the plexuses, the nerves reach the
sympathetic ganglia (Idā and Pingalā) from where the sensations reach the spinal
cord (Susumnā). Hence there occurs a local reflex action and also a central action
after the sensory input reaches the brain. The local reflexes are in the respective areas
at the spinal cord level, along with the nerve plexuses and the organs concerned can
be treated as one Cakra.
(1) Bhrāmari Prānāyāma

• There is deep relationship between pattern of respiration and status of mind. It is a
common experience that in angry status of mind, rate and rhythm of respiration is
increased. Similarly in depressed mood again change in rate & rhythm of
respiration is observed. This shows that status of mind changes the respiration.
This relationship principle can be used in opposite direction too, that is by
changing rate and rhythm of respiration, status of mind can be changed. By
practicing Prānāyāma the ability to perceive, to know the reality, is intensified.
The mind is trained and made capable for the process of Dhāranā.
“tt:x)yt[ p\kiSivrNm`.” “FirNis*c yi[³ytimns:—” {pi0yi[0s*0-2/52-53}
“cl[ vit[ cl> (c_i> (nÅcl[ (nÅcl> Bv[t`.

yi[g) AYiN&Rvmi¼ni[(t tti[ viy>& (nri[Fy[t`—” {hqyi[g p\d)(pki-2/2}
• So long as breathing is continued and the air is moving in and out of the body, the
mind remains unstable. When the breath is stopped, the activity of the mind is also
controlled and it becomes standstill. Thus, by Prānāyāma a practitioner attains a
complete motionless state of Citta (concentration). Since the mind becomes steady
and peaceful after the practice of Prānāyāma, it becomes suitable and capable to
be concentrated on one object at a time. Such ‘one pointed ness’ is a pre-requisite
of Dhāranā. While helps in good grasping and ultimately good retention capacity.
• By Bhrāmari, Ājñā Cakra is activated, which help in activation of all the other
Cakras. The movement of Nādis is regulated so, the Prāna helps in controlling the
CLXII
Mānasa Vikāras like Krodha, Bhaya, Cintā etc. also maintains the normal
function of Buddhi.
• During the practice of Bhrāmari all the sensory organs (except skin) to be closed
with the fingers. This leads the detachment between Indriyas to its Visyas which
further diverts the Manas towards Indriya Nirapeksa Visyas (Cintya). This is a
very important stage in the process of memory i.e. Medhā.
• The ‘M’ recitation in Bhrāmari activates the Manas and its function of Cintya,
Vicārya, Uhya, Dhyeya and Samkalpa. It helps in controlling the functions of the
Indriyas and help in Tarka and Hitahita Vicāra which is the function of Buddhi.
(2) Vrksāsana (The Tree pose)

• It is a balancing Āsana. Balancing of the body restricts the movement of Vāta,
which is mainly responsible for unsteadiness of mind hence it develops the sense
of steadiness and improves the power of concentration.
• It activates all the Cakras.
• Concentration will increase power of mind and give calm and repose to the mind.
Thus, it helps to activate the Ajñā Cakra, by balancing the Ajñā Cakra – energy
allows an individual to find life rhythm and easily go with the flow, which help to
activate Prānamaya and Manomaya Kośa.
• Breathing with awareness stimulates the Prāna Vāyu which is closely related with
Buddhi.
(3) Trātaka on ‘Aum’
In Trātaka awareness is concentrated at Bhrumadhya which is the site of Ājñā
Cakra. It is essentially the Cakra of the mind, representing a higher level of
awareness. “ú” is the Bija Mantra of Ājñā Cakra and hence in present study symbol
selected for Trātaka was “ú”.
• Practice of Trātaka helps to focus and channel the Prānic energies. When these
energies are channeled, the entire mental framework is influenced. The mind
becomes stable and balanced and begins to function more efficiently.
• Self awareness in the inner phase enables one to hold onto that point of
concentration and witness what is happening within the mind.
CLXIII
• It increases nervous stability, removes insomnia and relaxes the anxious mind.
When the eyes are fixed and unmoving, the mind becomes steady and calm. It
helps to develop good concentration and strong willpower.
• It activates the Ājñā Cakra by which fickleness of the individual mind disperses
and the purified Buddhi (subtle intelligence or higher perception) manifests.
Attachment, which is the cause of ignorance and lack of discrimination, drops
away and Samkalpa Śakti becomes very strong.
(4) Chanting of Mantra

“ú B*B&<v: Av: tRs(vt&v<r[·y> Bgi[<d[vAy F)m(h (Fyi[yi[n: p\ci[dyit`.”
Mantra is the force of vibration that liberates the mind from bondage. The
ultimate Mantra is Anahada Nada, unstuck sound or the sound of the vibrating
nucleus within an atom.
• According to Yoga, the gross mind or mental nature has two attributes which hold
it in bondage. The first is Mala, which means ‘impurities, and the second is
Viksepa, which means ‘dissipation’. They are the cause of the attraction to the
Tāmasika or Rājasika qualities of life, which limit the faculties of mind, causing it
to act, experience and behave in a certain way. Chanting of Mantra makes the
mind free from these impurities and brings absolutely quiet, still, tranquil and
peaceful state.
• As per Yogic view Mahat- a greater mind is viewed as the energy which pervades
the entire structure of a human being, but which manifests and is expressed most
dynamically in Manas – the rational, thinking aspect; in Buddhi – the
discriminating, analyzing and understanding aspect; in Citta- the aspect of
awareness that registers and stores; and in Ahamkāra – the ego awareness or
individual identity. All the experiences take place in the psychic field, which is
made up of different forms of vibration. These vibrations have been given a sound
which can be understood by the lower mind- the Mahat. These sounds are fifty in
number, and each sound or form of vibration is represented symbolically on the
petals of the different Cakras. Each Cakra is activated by repetition of those
particular sound vibrations. i.e. in Gāyatrī Mantra dominant sound is ‘ha’.
• In the first step fixation of mind takes place. In second step, mental processes are
balanced or evened out, as the faculties and energies that exist within each
CLXIV
compartment are equally distributed, so that the mind becomes more
homogeneous. The third step in the process of Mantra repetition is the elimination
of mental tensions. It improves the conscious faculties that are used to express
one’s personality. In the same way, memory, concentration, expression and
interaction all improve.
(5) Reverse counting

As mentioned earlier that reverse counting was suggested just as a warm up
morning exercise of the brain.
• It helps to restrict the mind from jumping on one subject to another and improves
the ability to stick to any subject for longer duration. Thus, increases grasping
power and attention too.
(6) Auto suggestions

• The term autosuggestion is used for positive or negative physical symptoms
explained by the thoughts and beliefs of a person. This influence of the mind on
the body can be used in a positive way to improve the way a person feels
(mentally or physically). Autosuggestion (or the related autogenic training) is a
process by which an individual trains the subconscious mind to believe something,
or systematically schematizes the person's own mental associations, usually for a
given purpose. This is accomplished through self-hypnosis methods or repetitive,
constant self-affirmations, and may be seen as a form of self-induced
brainwashing. The acceptance of autosuggestion may be quickened through
mental visualization of that which the individual would like to believe. Its success
is typically correlated with the consistency of its use and the length of time over
which it is used. Autosuggestion can be seen as an aspect of prayer, self-exhorting
"pep talks", meditation, and other similar activities.
• The dominant thoughts that occupy a person's conscious mind, if constantly
present over an extended period of time, may have the effect of training that
person's subconscious mind to organize that individual's beliefs according to those
thoughts. In this sense, if the suggestions are given to improve the memory, it will
work miracle.
CLXV
(7) Positive mindset
An individual ever thinks in two ways. Positively and Negatively. Each
situation or event needs a reaction towards it. Positive approach leads to self
development while negativity results in illness (physical or mental).
For breaking and old / unhealthy or negative thoughts one can get help by
analyzing the validity of three questions viz Permanence, Pervasiveness and Personal.
The above graphic shows the Negative and Positive thinking pattern. By
converting the Negative into positive one, a person becomes able to get the desired
results in every field of life.
The research work entitled “The Conceptual and Applied study of Medhā
and Manas in Āyurved” has been studied under the following headings:
1) The conceptual study
2) Drug review
2) The clinical study
3) Discussion
4) Summary & Conclusion
At the last is the Addendum having the Bibliography, the Research
proforma, Questionnaire to assess the Mānasa Prakrti and P.G.I. memory scale.
Introduction
Before the commencement of the Conceptual study the introduction has
been given so that a brief idea about the subject is gained. The introduction to
the subject has been made in such a manner that a person not acquainted with
the Āyurvedic system also gets a glimpse of Āyurveda and subsequently the
subject of this research work. It also narrates the “Aims and Objectives” as well
as the Materials and methods to achieve those aimed targets. Not only this, the
CLXVI
review of the previous research works and the need to conduct this work has
been clarified.
Conceptual study
After a brief introduction to the subject, the first section dealt with
conceptual study. It performs as a platform for applied study, on this basis the
concept is practically utilized. It has been accomplished under the three
chapters:
Chapter I – Concept of Medhā
Chapter II – Modern view of Medhā
Chapter III – Concept of Manas
The concept of Medhā was studied under the following headings –
Historical background, Vyutpatti, Nirukti, Paribhāsā of Medhā, Paryāya of
Medhā, site of Medhā, Buddhi, Smrti, Dhī, their interrelationship, Relation of
Medhā with various psycho-physical measures, Decline of Medhā, Derangement
of Medhā, Medhā as a quality, its Parīksā, Medhya diets & regimens etc.
The second chapter deals with the modern view of Medhā. According to
modern science Medhā can be better understood by studying the memory
process hence this chapter was start with the basis of memory process i.e. human
brain & nervous system, definition of memory, classification, memory- theories
& processes, related learning principles, memorization techniques,
misconceptions of memory, forgetting, drugs enhancing memory etc.
In the third chapter concept of Manas was discussed. It covers a wide
range of topics starting with the Historical background, Vyutpatti, Nirukti,
Paribhāsā, Paryāya, evolution, Adhisthāna, Bhautikatva and Annamayatva of
Manas, Manas as a Dravya, Vikāra, Antahkarana, Laksanas, Atīndriyatva, Gunas,
Karmas, Visayas of Manas, phenomena of knowledge production, Control of
Manas, Manas-Śarīra interrelationship, Prakrti and Manas.
After the mention of Manas, Sattvāvajaya Cikitsā which is the remedy of
psychological disorders was described. It was containing Vyutpatti, Nirukti and
its general idea was mentioned.
CLXVII
Drug review
The second section is the “Drug review”. This chapter comprises of the
various references of the Yastīmadhu in Āyurveda and allied sciences. This section
also illustrates the latest modern researches on this drug and the probable mode of
action of the drug.
Clinical study
All these concepts are utilized under the section of applied study done in the
form of the Clinical Study. The clinical study incorporates the logic behind selection
of the topic, aims and objectives, materials and methods, the criteria of inclusion and
exclusion, scoring pattern, criteria of assessment, general observations and the effect
of therapy.
In the clinical study a random study was done on healthy volunteers in two
groups.
Group A – Yastīmadhu group. It comprises of a total of 19 Volunteers registered, out
of them 17 completed the course while 02 Volunteers were Left the treatment Against
Medical Advise. The results obtained in this group have been encouraging.
Group B – Sattvāvajaya Cikitsā group. In this group a total of 18 Volunteers were
registered out of which 15 completed the course while the remaining o3 left against
the medical advice. This group also witnessed good results. It was found that most of
the volunteers were belonging to the age group of 23 to 25 years (62.16%), Post
graduate (40.54%), student (83.78%), middle class (59.45%), Vegetarian (100%).
Maximum number of volunteers had the habit of consumption of Madhura
Rasa dominant Āhāra (78.38%), Guru- Snigdha Guna dominant Āhāra (72.97% -
78.38%), Visamāgni (40.54%), Visamāśana (40.54%), Madhyama Kostha (67.56%),
tea (59.45%), sound sleep (70.27%), Krodha (59.45%). Majority of the volunteers had
Vāta-Pitta Śarīra Prakrti (43.24%) and Sattva –Rajas Mānasa Prakrti (46.87%).
Overall effect of therapy was showing statistically highly significant (<0.01)
improvement in Group – A and statistically significant (<0.05) improvement in Group
– B. While percent wise result was found better in Group – B than Group – A.
Discussion
The section of Discussion is the very important part of the study. The
discussion deals with a logical reasoning of the facts to establish the relation between
CLXVIII
the Kārana and the Kārya. The discussion has been done on every chapter of the
conceptual study, the reason behind the selection of the drug and also on the
observations made in the clinical study. The effect of therapy on the 10 subtest of
P.G.I. memory has been discussed logically. Probable mode of action of Sattvāvajaya
Cikitsā has been discussed thoroughly. At the same time the unbiased reasoning for
the achievements and the failures has been done.
Summary and Conclusion

All the above said points are summarized and concluded in the section of
summary and Conclusion on the basis of available ancient Ayurvedic and modern
literatures and the data of the present studies.
On the completion of any work the achievements as well as the drawbacks
have to be narrated. These can be placed under the umbrella of the Conclusions or the
Niskarsa.
Under the Pancāvayava Vākya viz Pratijñā, Hetu, Drstānta, Upanaya and the
Nigamana of the Anumāna pramāna, the Nigamana is the Conclusion. Thus, any
research work is to be completed by giving a final word/ conclusion which reflects the
work accomplished as well as paves the way for the further works.
The conclusions based on the proper discussions lead us to assess and evaluate
the whole work done in a short time. The conclusions of this present work can be
enumerated as:
• In Āyurvedic classics the word ‘Medhā’ has been used mainly in 2 ways viz. (1)
Grahana Śakti (grasping power) and Dhārana Śakti (retention power). Buddhi,
Smrti, Dhī etc. words have also been used as the synonyms of Medhā.
• Ācārya Caraka has mentioned to examine the Medhā by inference of Grahana
Śakti {m[Fi> g\hN[n}. The subject is critically analyzed by reasoning and logic and
then is understood by Dhī. This whole process can be taken as ‘Grahana’ that can
be considered as grasping, which is the first stage of the Memory process.
• Buddhi is described as Jñāna. Caksubuddhi, Srotrabuddhi etc. five kinds of

perceptions (Buddhi) is said to be produced by five Indriyas (sense organs).
• Medhā is the faculty of Buddhi and Buddhi is the Guna of Ātmā, both are present
in each and every object of the Universe, whether Cetana or Acetana, but for its
CLXIX
manifestation essentially requires to be associated with Manas. Hence is said to
have evolved only in the sixth month of Foetal life.
• The perception (Buddhi) produced by Indriyas is determinative but still it is
Ksanika (transient). Repetition or regular practice (Abhyāsa) of the subject
converts this Buddhi into Medhā.
• In modern medical science, Buddhi is generally known as intellect and it is said
that the foundation of an intelligent citizen is laid during the early childhood of an
individual.
• Abhiruci, Pranidhāna, Abhyāsa, Sambandha etc. are some factor that affects the
Medhā.
• Sādhaka Pitta is responsible for the manifestation of good quality of Medhā.
• The Dosas, Dhātus and Ojas which appears to influence the Medhā, actually
affects the Śarīra and Srotas through which the Medhā is manifested. Hence
excellence of Dhātus will show a positive impact on the functioning of Medhā.
• Pitta and Sattva Guna dominant persons are possessed with sharp intellect due to
the Tiksna Guna of Pitta. Pitta is Sattva Guna dominant and Sattva Guna is Ākāśa
Mahābūta Pradhāna and Apratighātatva is the Guna of Ākāśa hence whole
process runs without any obstruction which results in good Medhā.
• Vāta Prakrti persons have quick grasping ability but weak recalling while Pitta
Prakrti persons are called as Medhāvī.
• Medhā preserves the Samskāras (experiences) of the previous lives and travels
along with the Manas in every birth.
• In the Āyurved classics Medhā is a faculty of Buddhi or is a specific psychic
ability which is responsible for encoding and retaining a large amount of
knowledge.
• The change in the Medhā according to Vayah is again specific to each individual
and depends on many other factors eg. environmental, dietary etc. Hence based on
these factors the chronology of the status of Buddhi may change. eg. a person
having Manda Buddhi at the age of 20 or 21 yrs. may go to improve his Buddhi at
an age of 40 yrs. due to changes in the other factors.
• Decline of Medhā starts after 40 years hence it should be nourished by extraneous
supplements to maintain its normal functioning at this age.
• Darśanas as well as Āyurved accepted Manas to be Nitya.
CLXX
• According to Caraka the Sad Kāranas (Padarthas) are responsible for Kārya i.e.
Dhātusāmya. Hence Manas, which is one of the nine Dravyas, therefore is itself a
Kārana, is also a causative factor for Dhātusāmya.
• In Āyurved, Pañcamahābhūtas are the basic building blocks of the Śarīra and the
Manas; hence are the most useful substances to reach to the aim i.e. attainment of
health. Manas is also included in the whole universe originated from Mahābhūtas,
hence it is also Bhautika and also being treated by Pañcabhutic Dravyas.
• Of all the sites of Manas, the Hrdaya which is the heart seems to be the most
appropriate as its seat, when analyzed on the basis of the textual references,
especially on the symptoms observed in its vitiated state.
• Manas travels in the whole body through Manovaha Srotas and has Samavāya
Sambandha with Sparśanendriya.
• The nourishment of Manas takes place at Tanmātric level after the Pacana of
Āhāra by the five Bhūtāgnis.
• Āyurved has accepted only 2 Gunas viz. Anutva and Ektva is to denote the “y&gpt`
Xinin&pl(¾F”.
• The whole of modern Psychiatry can be understood on the basis of the five
Visayas of Manas. Each Visaya signifies one step in the process of interpretation
of knowledge or external stimuli. Any abnormality even in any one of these steps
will cause derangement of mental activity. Hence is important in the diagnosis as
well as treatment of Psychiatric disorders.
• Manas is the connecting link which connects the Ātmā with the Śarīra and hence
Manas and Śarīra both influence each other.
• In Group – A statistically highly significant improvement and in Group – B
statistically significant improvement was found in P.G.I. memory scale.
• Complex functions of Buddhi which required being alert and immediate action
were improved with Sattvāvajaya Cikitsā, whereas slow actions and long term
memory recall showed better results with Yastīmadhu.
• It could signify that this drug by virtue of his Pārthiva and Jala dominance
brought Sthiratā to the mind, whereas Sattvāvajaya Cikitsā made the Manas alert
and prepared it for immediate challenges.
CLXXI
• The duration of one month seems to be inadequate for the assessment of the effect
of Yastīmadhu as well as Sattvāvajaya on Medhā.
CLXXII
LIMITATIONS
• There was limited time for the present research work.
• Random open sampling was done.
• Sample size was small.
• Investigatory facilities were minimum.
• As Mānasa Prakrti is subtle and variable according to situation than Śārīrika
Prakrti, errors may have and are likely to occur while analyzing it.
After overcoming these limitations, if the research work is done in broad
spectra, definitely it will be a good contribution to the field of Āyurveda.
Though bound with these limitations scholar has made her honest efforts for
bringing out this scientific study successful.
FOOD FOR THE THOUGHT

• There is a need to conduct such a study on large number of patients for a
longer duration and establish some concrete results.
• Need is to establish biomarkers to assess the effect of Medhya Rasāyana

therapy.
• Sattvāvajaya Cikitsā needs more exploration in all its aspects.
CLXXIII
Bibliography
Classical Texts
• Astānga Samgraha – by Sri Pan. Lalchandashastri Vaidya, Shri Baidyanath
Ayurved Bhavan Private Limited
• Aştānga Samgraha - Commentary of Indu, Vol.1 to 3. Central Council for
Research in Ayurved and Siddha, New Delhi, 1988.
• Astāngahrdayam –Edited with the ‘Vidyotinī’ Hindi Commentary, by Kavirāja
Atrideva Gupta, 14th edition, Chaukhambha Sanskrit Sansthan, Varanasi, 2003
• Astāngahrdayam- with the Commentaries (Sarvāngasundarā) of Arunadatta and
(Āyurvedarasāyana) of Hemādri, Edited by Bhisagāchārya Hariśāstrī Parādakara
Vaidya, 8th edition, Chaukhambha Orientalia, Varanasi, 1998
• Bhagavad Gītā - C. D. Published by Maharshi Āyurveda.
• Bhavaprakash- Edited with the ‘Vidyotinī’ Hindi Commentary, by Sri
Brahmasankara Misra and Sri Rupalalaji Vaisya, 9th edition, Chaukhambha
Sanskrit Sansthan, Varanasi, 1999
• Bhavaprakash Nighantu- Hindi commentary by Chunekar K.C. and Gangasahay
Pandey, 9th edition, Chaukhamba publication, Varanasi,
• Bhela Samhitā- Dr. K. H. Krishnamurthy, Chaukhambha Visvabharati, Varanasi,
2005
• Caraka Samhitā - by P.V.Sharma, 5th edition, Chaukhambha Orientalia, Varanasi,
2000
• Caraka Samhitā - Published by Shri gulab Kunwerba Ayurvedic Society,
Jamnagar, 1949
• Caraka Samhitā - Vidyotini Hindi Commentary by Pt. Kasinath Sashtri & Dr.
Gorakhanath Chaturvedi, Published by Chaukhambha Bharti Academy, Varanasi,
1998
• Caraka Samhitā - with Ayurvedadipika commentaries of Srimat Cakrapanidatta
and Jalpakalpataru explanatory note by Sri Gangadhar Kaviratna Kaviraja, 1st
edition, Chaukhamba Orientalia, Varanasi, 1991
• Caraka Samhitā- Comm. Chakrapanidatta, Edited by Vaidya Jadavaji Trikamji
Acharya, Publishe by Chaukhamba Sanskrit Sansthan, Varanasi, 2004
CLXXIV
• Kāśyapa Samhitā – by Vrddha Jivaka, revised by Vatsya, by Śrī Satyapāla
Bhisagāchārya, 5th edition, The Chaukhambha Sanskrt Sansthan, Varanasi, 1998
• Mādhava Nidana –with ‘Madhukośa’ commentary, by Prof.Vaidya Dayāl Parmār,
1st edition, Saraswati Pustaka Bhandar, Ahmedabad, 1996-97
• Śārngadhara Samhitā- by Pandit Śārngadharācārya with commentary Ādhamalla’s
Dīpikā and Kāśirāma’s Gudhartha-Dīpikā, 4th edition, Chaukhambha Orientalia,
Varanasi, 2000
• Sushruta Samhita- Ayurveda Tattva Sandipika- Hindi Commentary, by Kaviraja
Ambikadutta Shastri, 16th edition, Chaukhambha Sanskrit Sansthan, Varanasi,
2003
• Sushruta Samhita- by Kavira Kunjalal Bhishagratna, 3rd edition, Chaukhamba
Sanskrit Series Office, Varanasi, 2003
• Sushruta Samhita- with the Nibandhasangraha Comm. of Sri Dalhanacharya by
Vaidya jadavji Trikamji Acharya, 8th edition, Chaukhambha Orientalia, Varanasi,
2005
Other texts
• Biswaroop Roy Chowdhury – Dynamic Memory Methods, 3rd edition, 2000,
Diamond Pocket Books Pvt. Ltd., New Delhi
• Database on Medicinal Plants used in Ayurveda - Vol.3, Central Council for
Research in Ayurveda & Siddha, New Delhi, 2001
• Douglas J. Mason, & Michael L.Kohn – The MEMORY work book, 2002, B. Jain
Publishers (P) Ltd., New Delhi
• Dr.C.Dwarakanath - The fundamental Principles of Ayurveda, 2003,
Chowkhamba Krishnadas Academy, Varanasi
• Dr.Hirālāl R Śivahare – Padārtha Vijñāna, 2005, Chowkhamba Surabhārati
Prakāśana, Varanasi
• Dr. P. V. Karambelkar - Patanjala Yoga Sutra, Kaivalyadham, Lonavala, 1989
• Dr.U.Govind Raju & Dr. V. N. K. Usha - Neurological Concepts in Āyurveda
(Understanding Vata), Chaukhamba Sanskrit Pratishthan, Delhi, 2000
• Girindranāth Mukhopādhyaya Bhisagācārya - History of Indian Medicine, Vol-II,
Munshiram Manoharlal Publishers Pvt. Ltd., 1994
• H. Kumar Kaul – Aspects of Yoga, B. R. Publishing Corporation, 1994.
CLXXV
• Harikrsnadās Goyandakā – Īśadi Nau Upanisada, Published by Gītāpress,
Gorakhapur
• K. N. Udupā - Science and Philosophy of Indian Medicine, Published by Shree
Baidyanath Ayurved Bhawan Ltd., Nagpur-9, 2nd edition, 1990
• Nagīn G Shāh - Sadadarśana Nyāya-Vaiśesika, 2nd edition, 1999, University
Grantha Nirmāna Board, Gujarat state, Ahmedabad
• Prof. Dr. Yogesh Chamdra Miśrā – Padārth Vijñāna Basic Principles of Ayurveda,
2nd edition, 2005, Chaukhambha Sanskrit Sansthan, Varanasi
• Prof.V. J Thākar – Mana ane Mānasaroga, 1st edition, Gujarāt Āyurved
University, Jamnagar
• Prof.Vināyak Jayānand Thākar - Āyurvedīya Maulikasiddhāntāh, 1st edition, 1985,
Gujarāt Āyurved University, Jamnagar
• S Dutta Ray – Yogic Exercises Physiologic and Psychic Processes, 2003,
Published by Jaypee Brothers Medical Publishers (P) Ltd, New Delhi
• Sarasvati Chennākesavan – Concept of mind in Indian philosophy, 1991, Motilal
Banarsidass Publishers Pvt. Ltd., Varanasi
• Satya Pāl Guptā - Psychopathology in Indian Medicine, Chaukhamba Sanskrit
Pratishthan, Delhi, 2000
• Swami Niranjanananda Saraswati – Yoga Darshan, Yoga Publications Trust,
Munger, Bihar, India, 2002
• Swāmi Satyānanda Saraswati – Kundalini Tantra, 2004, Yoga Publications Trust,
Munger, Bihar, India
• Vaidya Balkrsnaji Amarji Pāthak - Manasaroga Vijnana, 1st part, , Baidyanath
Ayurved Bhavan Ltd., Nagpur1999
Dictionaries
• A dictionary English and Sanskrit – M. Monier-williams, 1999, Motilal
Banarsidass Publishers Private Limited, Delhi
• Amarkośa – By Amara Sinha, 1st edition, Pub. By Chaukhambha samskrit Series,
Varanasi, 1970
• Ayurvediya Mahakosha or Ayurvediya Shabdakosha – Venimadhav Sastri Joshi
& Narayan Hari Joshi, Maharastra Rajya Sahitya Aani Sanskriti Mandal, Mumbai,
1968
CLXXVI
• Hetukośah - Basic theme by The Late Vaidya Kolhatkar Madhav V., 1st edition,
2004, Tilak Maharashtra Vidyapeeth, Pune
• Laksanakośah - Basic theme by The Late Vaidya Kolhatkar Madhav V., 1st
edition, 2002, Tilak Maharashtra Vidyapeeth, Pune
• Namlinganusasana- with the commentary Tikasarvaswa of Vandyaghatiya-
Sarvananda, Edited by T. Ganapati Sastri, Part-1, 1st Kanda , Trivandrum Sanskrit
Series, 1911
• Paryayaratnamala – by Madhavakara, Edited by Dr. Tarapada Chowdhury, Vol.II,
Patna, 1946
• Sabdastoma-Mahanidhi, compiled by Tarkavachaspati Sri Taranatha
Bhattacharya, The Chowkhamba Sanskrit Series Office, Varanasi-1, 3rd edition,
1967
• Shabda-kalpadruma by Raja Radha Kanta Deva, Part-3, The Chowkhamba
Sanskrit Series Office, Varanasi, 1961.
• Sri Abhidhanachintamani Kosha- Published by Hirachand Kasturchand Jhaveri &
Motichand Maganbhai choksi, 1st edition, Jain P. Fund, Gopipura, Surat.
• The Practical Sanskrit – English Dictionary – Prin. Vaman Shivaram Apte’s,
1957, Prasad Prakashan, Poona
• Vachaspatyam (Brihat Sansritabhidhanam) - Compiled by Sri Taranatha
Tarkavachaspati, Vol.VI, The Chowkhamba Sanskrit Series Office, Varanasi-1,
1962
• The Concise Oxford Dictionary – Edited by H.W.Fowler and F.G.Fowler, 9th
edition, Oxford University Press, Delhi, 1999
Thesis
• Dr. Sudhir V. Joshi (1997) – A comparative Pharmaco-Clinical study of Churna,
Ghrita and Sharkara of Yashtimadhu in Parinama Shoola with special reference to
Duodenal Ulcer
• Dr. Dhara Maheta (1994) - Medhyarasayana Antargata Guduchi Avam
Yashtimadhu ka Tulanatmaka Adhyayana
• Dr. Raksha Mer (2006) - A Clinical Study on Manasikbhava in Irritable Bowel
Syndrome and Its Management with Kutajadi Avaleha & Medhyarasayana
CLXXVII
• Dr. Saxena Sushmita (2001) - Comparative study on effect of Pancabhautika taila
with Samvardhana ghrita and Jyotismati taila in the management of
Mandabuddhitva (Mental Retardation)
• Dr. Gautam Khanderparkar (2007) – Critical study of ‘Bhutebhyo hi Param
Yasmāt Nāsti Cintā Cikitsite’ w.s.r. to Santarpanottha Prameha and its
management
• Dr. Shreevathsa (2000) – Concept of Manasa Prakriti and its role in
psychopathology with special reference to Anavasthita Cittatva (general anxiety
disorders) and its management
• Dr. Tejal Shah (2002) – A clinical study on Ayurvedic aspect of dementia and its
management
• Dr. Neeta Patel (2005) – An assessment of the effectivity of selected Yogic and
Naturopathic processes in the management of “Essential Hypertension”
• Arvind Tiwari (1990) – Studies on mentally retarded children and it’s
management by certain Medhya drugs
• Rupendra Kumar Chandraker (1997) – Concept of Manas and its role in
Psychopathology w.s.r. to Visāda (depression)
• Shantilal G. Rana (1992) – A study on the Principle of Sarīram Hyapi
Satvamanuvidhīyate Satvam ca Sarīram” With Special Reference To Amlapitta
• Agrawal P S (1963) – Manas Karma Adhyayana (smriti – Medha – Buddhi –
Vivechana)
• Chhipa R P (1971) – Manasik Prakritigyan evam unki Vyavaharika Upayogita
Web sites
1) http://en.wikipedia.org
2) http://psychology.about.com
3) http://www.ualberta.ca
4) http://www.sizes.com
5) http://answers.google.com
6) http://serendip.brynmawr.edu
7) www.web-us.com
8) www.audiblox.com
9) http:// homepage.mac.com
10) http://www.byedr.com
11) http://www.ualberta.ca
12) http://www.mwsearch.com
CLXXVIII
Seven Cakras – The level of energy
CLXXIX
EFFECT OF THERAPY (PERCENT WISE) IN BOTH THE GROUPS ON 10

MEMORY SUB TESTS ON 32 VOLUNTEERS
7.95
8 Group A Group B 6.93
7
6
5
eg 3.64
at 4 2.84 2.95 2.65
n
ec 3
re
P2 1.36
1 0 -0.77
-0.53
0
-1 Remote Recent Mental Attention & Delayed
memory memory Balance Conc. recall
Memory sub tests
Group A Group B
12.97
14
12 9.81 9.82
10 8.39
7
8 5.57
e6
ga
t 4 1.17 1.35 1.9
n
ec 2 -6.57
re
P0
-2 Immediate Ret. similar Ret. Visual Recognition
-4 recall Pairs dissimilar retention
Pairs
-6
-8
Memory sub tests
CLXXX
OVERALL EFFECT OF THERAPY IN BOTH THE GROUPS ON 10 SUB

TESTS OF P.G.I. MEMORY SCALE ON 32 VOLUNTEERS
Overall effect of therapy

4.55 4.54
4.5
4.45
Percentage
4.41
4.4
4.35
4.3
Group - A Group - B
GRAPHICAL PRESENTATION OF MĀNASA PRAKRTI OBSERVED IN 32

VOLUNTEERS
9.37 0
9.37
46.87
Sattva-Rajas
Sattva-Tamas
Rajas-Sattva
Rajas-Tamas
25 Tamas-Rajas
Tamas-Sattva
9.37
CLXXXI
DEPARTMENT OF BASIC PRINCIPLES
I.P.G.T.& R.A., Gujarat Ayurveda University, Jamangar.
(Speciality : Samhitā)
Title :- CONCEPTUAL AND APPLIED STUDY OF MEDHĀ AND MANAS IN ĀYURVEDA
Research Proforma for Assessment of Medhā and Manas
Scholar : Dr. Neeta Patel

Guide : Dr. Hitesh Vyas Co-Guide : Dr. Mahesh Vyas
INDETIFYING DATA
Name: Religion: H / M / S / Ch / J / Others

Address: Marital Status: M / UM
Vaya(Age):____yrs.
Sex: Male / Female
Contact No. : Janma Deśa: Jāngal / Ānoopa / Sādhārana
Email id : O.P.D. / I.P.D. No.:
Education: Un / E (P / M / HS / G / PG) D.O.A.: D.O.D.:
Occupation: Group A:
Socio-eco. Status: VP / LM / M / UM / R Group B:
Language: Follow up: Y/N
HISTORY OF PRESENT COMPLAINS:
HISTORY OF PAST COMPLAINS:
PERSONAL HISTORY
A. ĀHĀRA : -
1. Nature - Nirāmisa / Sāmisa
2. Pradhāna Rasa - M / A / L / Kt / T / Ks
3. Pradhāna Guna - G / L / Sn / Ru / S / U / Mn / T
4. Type of Aśana - Samyakaśana / Samaśana / Visamāśana / Adhyaśana / Viruddhāśana
Regular / Irregular
5. Water intake/day (in glass) -
6. Kostha - Mrdu / Madhyama / Krura
CLXXXII
B. VIHĀRA : -
1. Type of work : - Sedentary / Moderate / Heavy
2. Working Hrs : - ....................hrs/day, ......................hrs/night
3. Nidrā : - Sound / Disturbed, …………..hrs/night, ..……………..hrs/day
4. Vyāyāma : - Ab. / Alpa / Madhyama / Ati – ( Reg. / Ir.Reg )
6. Vyasana : - Tea / Coffee / Alcohol / Tobacco / Smoking / Betel / Other / No
C. MALA PRAVRTTI :–
Regular / Irregular / Constipated / any effort……………………...........
Frequency 1 / 2 / More…./day Odour….…….………………
Consistency - Solid / Semi-solid / Liquid / Watery / Sticky
Other associated symptoms : - ……..….………………………………….
D. MUTRA PRAVRTTI :-
Frequency ….…..….…../day, … ….……….…../night
Colour………………. Odour….…….………..
Other associated symptoms : ……..….……………………………
MENSTRUAL HISTORY : - Duration (day/day) -

Quantity - Alpa / Madhyam / Ati
Pravrtti - Regular / Irregular
Normal / Painful
Asso. Symptoms –
OBSTETRIC HISTORY : - No. of deliveries / Abortion / Miscarriage / Live babies
FAMILY HISTORY:
ĀTURABALA (DEHA BALA) PARIKŚĀ

1. Prakrti Śarīrika – V / P / K / VP / VK / PK / S
Mānasika – S / R / T / SR / ST / RT
2. Sāra P/M/A
Twaksāra / Raktasāra / Māmsasāra / Medasāra / Asthisāra / Majjāsāra /
Śukrasāra / Sattvasāra
3. Samhanana P / M / A
Bilaterally symmetry
D’ment of muscles
Structure & Functions of joints
4. Pramāna Height (in cm) - Weight –
Body frame - BMI -
5. Sātmya P/M/A
Rasatah / Dravyatah / Guna / Oka
6. Sattva P/M/A
% Sattvasāra lakśana
Pain tolerance
CLXXXIII
7. Āhāraśakti a. Abhyavaharana śakti Āvrti - 1 / 2 / 3 / More
Rāśi - Alpa / Sama / Ati
Āhāra - Dravyatah ……………………………
Gunatah……………………………….
b. Jarana śakti - P / M / A (Udgāraśuddhi, Utsāha, Yathocita-vegotsarga,
Lagutā, Kśut-Pipāsā)
c. Agni - Tīksna / Manda / Sama / Visama
8. Vyāyāma śakti P / M / A
SROTASA PARIKŚA:
1. Prānavaha
2. Annavaha
3. Rasavaha
4. Manovaha
VITAL SIGNS :
1. Pulse –
2. B.P. –
3. R.R. –
4. temp –
LABORATORY INVESTIGATIONS :
1. Haematological Investigation –
Hb% T.RBC T.L.C. N% L% E% M% B% E.S.R. P.C.V. Other
B.T.
A.T.
2. Biochemical Investigation -
S. creatinine S.uric acid F.B.S. T. Protein Albumin Globulin A/G
B.T.
A.T.
3. Urine Investigation –
Routine Microscopic
Physical Chemical
B.T. B.T.
A.T. A.T.
Guide Scholar
Dr. Hitesh Vyas Dr. Neeta Patel
CLXXXIV
I. mÉÔuÉïMüÉÍsÉlÉ xqÉ×ÌiÉ (Remote Memory)-
1 AÉmÉMüÐ EqÉë ÌMüiÉlÉÏ Wæû ?
2 AÉmÉMüÉ eÉlqÉ MüWûÉÇ WÒûAÉ ?
3 (a) AÉmÉMüÐ zÉÉSÏ MüoÉ WÒûC ?
(b) AÉmÉlÉå lÉÉæMüUÏ rÉÉ urÉuÉxÉÉrÉ MüUlÉÉ MüoÉ xÉå cÉÉsÉÔ
ÌMürÉÉ ?
(c) AÉmÉlÉå mÉRûlÉÉ MüoÉ NûÉåQûÉ rÉÉ WûÉDxMÑüsÉ MüoÉ
EiÉÏhÉï ÌMürÉÉ ?
4 AÉmÉMåü xÉoÉxÉå NûÉåOåû oÉŠå rÉÉ pÉÉD rÉÉ oÉWûlÉ MüÐ EqÉë
ÌMüiÉlÉÏ Wæû ?
5 AÉmÉ CxÉ ÌuÉpÉÉaÉ (AxmÉiÉÉsÉ) qÉå mÉWûsÉÏ oÉÉU AmÉlÉå CxÉ
CsÉÉeÉ Måü ÍsÉrÉå MüoÉ
AÉrÉå ?
6 ÌmÉNûsÉÏ oÉÉU AÉmÉ CxÉ ÌuÉpÉÉaÉ (AxmÉiÉÉsÉ) qÉå MüoÉ AÉrÉå
jÉå ?
II. uÉiÉïqÉÉlÉ ÎxjÉÌiÉ (Recent Memory) -
1 MüsÉ AÉmÉlÉå UÉiÉ Måü ZÉÉlÉå qÉå YrÉÉ ZÉÉrÉÉ jÉÉ ?
2 AÉeÉ xÉÑoÉWû AÉmÉlÉå lÉÉziÉå qÉå YrÉÉ ZÉÉrÉÉ ?
3 CxÉ qÉWûÏlÉå MüÉ YrÉÉ lÉÉqÉ Wæû ?
4 AÉeÉ MüÉælÉ-xÉÉ ÌSlÉ Wæû ?
5 MüsÉ AÉmÉ xÉå MüÉælÉ-MüÉælÉ ÍqÉsÉlÉå AÉrÉÉ jÉÉ MüsÉ AÉmÉ
ÌMüxÉ-ÌMüxÉ xÉå ÍqÉsÉlÉå aÉrÉå
jÉå ?
III. qÉÉlÉÍxÉMü xÉliÉÑsÉlÉ (Mental Memory) -
1 ABC xÉå z iÉMü oÉÉåsÉå |
2 20 xÉå 0 iÉMü EsOûÏ ÌaÉlÉiÉÏ oÉÉåsÉå |
3 40 qÉå xÉå iÉÏlÉ bÉOûÉiÉå WÒûL EsOûÏ ÌaÉlÉiÉÏ oÉÉåsÉå |
IV. krÉÉlÉ LuÉÇ LMüÉaÉëiÉÉ (Attention and Concentration) -
1 qÉæ MÑüNû AÇMü AÉmÉMüÉå mÉRûMüU xÉÑlÉÉlÉå uÉÉsÉÉ
WÒû krÉÉlÉ xÉå xÉÑlÉå; eÉoÉ qÉæ AÇMü mÉRû cÉÑMÑÇü iÉÉå
AÉmÉ ElÉ AÇMüÉå MüÉå SÒWûUrÉåaÉå |
5-7-3 4-1-7
5-3-8-7 6-1-5-8
1-6-4-9-5 2-9-7-6-3
3-4-1-7-9-6 6-1-5-8-3-9
7-2-5-9-4-8-3 4-7-1-5-3-8-6
4-7-2-9-1-6-8-5 9-2-5-8-3-1-7-4
2. AoÉ qÉæ MÑüNû AÉæU AÇMü AÉmÉMüÉå mÉRûMüU xÉÑlÉÉlÉå
uÉÉsÉÉ WÕû | mÉUliÉÑ rÉå AÇMü AÉmÉMüÉå ÌuÉmÉUÏiÉ ¢üqÉ qÉå
(AliÉ xÉå mÉëÉUqpÉ MüUMåü) xÉÑlÉÉlÉå WûÉåaÉå; eÉæxÉå - rÉÌS qÉå
MüWÕû ‘2-5' iÉÉå AÉmÉ MüWåû ‘5-2' |
8-5 2-8
4-3-7 8-5-1
8-5-6-3 3-7-5-9
4-7-2-9-1 9-2-5-8-4
CLXXXV
2-5-9-4-8-3 7-1-5-3-9-6
3-5-8-6-1-9-2 6-3-7-1-4-8-5
8-5-2-3-6-1-9-4 2-8-4-5-9-7-1-3
V. xÉqÉrÉÉliÉËUiÉ xqÉUhÉ (Delayed Recall)

qÉæ MÑüNû cÉÏeÉÉå Måü lÉÉqÉ mÉRÕûaÉÉ, AÉmÉ ExÉå krÉÉlÉ xÉå
xÉÑlÉå AÉæU eÉoÉ qÉæ AÉmÉxÉå ElÉ cÉÏeÉÉå Måü lÉÉqÉ
SÒWûUÉlÉå Måü ÍsÉrÉå MüWÕû iÉÉå AÉmÉ ElÉ cÉÏeÉÉå MüÉå
oÉiÉsÉÉuÉå ÎeÉlÉMüÉå qÉælÉå mÉRûÉ jÉÉ |
( LMü lÉÉqÉ mÉëÌiÉ xÉæMühQû MüÐ UniÉÉU xÉå mÉRåû AÉæU LMü
ÍqÉlÉOû oÉÉS xÉoÉ lÉÉqÉÉå MüÉå SÒWûUÉlÉå Måü ÍsÉrÉå MüWåû)
1 2
NûÉiÉÉ qÉNûsÉÏ
TÑüsÉ sÉæqmÉ
kÉQûÏ ÂmÉrÉÉ
iÉxuÉÏU iÉÉeÉ
mÉåÎlxÉsÉ ÎZÉsÉÉælÉÉ
VI. iÉiMüÉÍsÉlÉ xqÉUhÉ (Immediate Recall)
qÉæ LMü-LMü MüUMåü MÑüNû uÉÉYrÉ mÉRÕûaÉÉ, AÉmÉ krÉÉlÉ xÉå
xÉÑlÉå, eÉoÉ qÉæ oÉÉåsÉ cÉÑMÔü iÉÉå AÉmÉMüÉå uÉWûÏ uÉÉYrÉ
ÌTüU xÉå SÉåWûUÉlÉÉ WûÉåaÉÉ |
1. UÉqÉ MÑüxÉÏï xÉå EPûÉ, SUuÉÉeÉÉ ZÉÉåsÉÉ AÉæU oÉÉeÉÉU
cÉsÉÉ aÉrÉÉ |
2. UÉåaÉÏ MüÉå qÉåeÉ mÉU ÍsÉOûÉrÉÉ, ExÉMüÉå SåZÉÉ, SuÉÉ ÍsÉZÉÏ
AÉæU MüsÉ AÉlÉå Måü ÍsÉrÉå
MüWûÉ |
3. qÉÉåWûlÉ Måü bÉU mÉÉlÉÏ lÉWûÏ jÉÉ, ExÉlÉå oÉÉsOûÏ EPûÉD,
oÉÉeÉÉU Måü lÉsÉ mÉU aÉrÉÉ, mÉÉlÉÏ
pÉUÉ AÉæU uÉÉÌmÉxÉ sÉÉæOû AÉrÉÉ |
VII. xÉqÉÉlÉ rÉÑaqÉÉå MüÉ zÉÉÎoSMü kÉÉUhÉ (Verbal Retention
for Similar Pairs)
qÉæ MÑüNû cÉÏeÉÉå Måü eÉÉåQåû oÉiÉÉFaÉÉ; AÉmÉ krÉÉlÉ xÉå
xÉÑlÉå | ClÉ eÉÉåQûÉå qÉå xÉå eÉoÉ LMü cÉÏeÉ MüÉ lÉÉqÉ sÉÏrÉÉ
eÉÉrÉ iÉÉå AÉmÉMüÉå eÉÉåQåû MüÐ SÒxÉUÏ cÉÏeÉ MüÉ lÉÉqÉ
oÉiÉsÉÉlÉÉ WûÉåaÉÉ | (2 xÉæMühQû mÉëÌiÉ rÉÑaqÉ MüÐ UniÉÉU xÉå
mÉRåû, mÉëirÉåMü eÉÉåQåû Måü oÉÉS sÉaÉpÉaÉ 5 xÉæMühQû MüÉ
AliÉU UZÉå, AÎliÉqÉ rÉÑaqÉ Måü oÉÉS sÉaÉpÉaÉ 10 xÉæMühQû MüÉ
AliÉU UZÉMüU eÉÉåQåû MüÐ mÉëjÉqÉ uÉxiÉÑ MüÉ lÉÉqÉ mÉRåû
AÉæU CxMåü xÉÉjÉ WûÏ SÒxÉUÏ cÉÏeÉ MüÉ lÉÉqÉ oÉiÉsÉÉlÉå Måü
ÍsÉL MüWåû |)
1 mÉåQû TÑüsÉ
2 qÉÏPûÉ lÉqÉMüÐlÉ
3 AÉSqÉÏ AÉæUiÉ
4 ÌSlÉ UÉiÉ
5 MüÉsÉÉ xÉTåüS
VIII. AxÉqÉÉlÉ rÉÑaqÉÉå MüÉ zÉÉÎoSMü kÉÉUhÉ (Verbal
Retention for Dissimilar Pairs)
CLXXXVI
ÌlÉSåïzÉlÉ LuÉÇ mÉUÏ¤ÉhÉ mÉëzÉÉxÉlÉ EmÉrÉÑï£ü pÉÉÌiÉ UWåûaÉÉ,
sÉåÌMülÉ rÉÑaqÉ ElÉMåü xÉÉqÉlÉå ÍsÉZÉå ¢üqÉ xÉå mÉÔNåû | rÉÌS
mÉërÉÉåerÉ xÉliÉÉåwÉeÉlÉMü E¨ÉU lÉ Så mÉÉrÉå iÉÉå xÉWûÏ E¨ÉU
oÉiÉsÉÉMüU mÉÑlÉÈ SÒxÉUå rÉÑaqÉ MüÉ E¨ÉåeÉMü zÉoS oÉÉåsÉå
CxÉ mÉëMüÉU iÉÏlÉ mÉërÉÉxÉ MüUuÉÉrÉå | AaÉU mÉërÉÉåerÉ
mÉëjÉqÉ mÉërÉÉxÉ qÉå WûÏ xÉoÉ xÉWûÏ E¨ÉU Så iÉoÉ pÉÏ SÉå
mÉërÉÉxÉ AÉæU MüUuÉÉlÉå AÌlÉuÉÉrÉï Wæû |
qÉåeÉ MüÉsÉÉ 4 2 1
mÉåQû FcÉÉ 2 1 5
sÉæqmÉ ZÉÑUSUÉ 1 5 3
oÉŠÉ MüQûuÉÉ 3 4 2
xÉmÉlÉÉ aÉWûUÉ 5 3 4
IX. SìÖÌ¹Mü kÉÉUhÉ (Visual Retentin)-
qÉæ AÉmÉMüÉå LMü-LMü MüUMåü MÑüNû MüÉQïû ÌSZÉÉFaÉÉ, AÉmÉ
MüÉQïû AcNûÏ iÉUWû xÉå SåZÉå | MÑüNû SåU (15 xÉæMühQû) oÉÉS
qÉå MüÉQïû EPûÉ sÉÔaÉÉ AÉæU ÌTüU eÉoÉ qÉæ AÉmÉ xÉå MüWÕû
(30 xÉæMühQû oÉÉS) iÉoÉ AÉmÉ uÉæxÉÉ WûÏ ÍcÉ§É MüÉaÉeÉ mÉU
oÉlÉÉrÉåaÉå eÉæxÉÉ MüÐ AÉmÉlÉå SåZÉÉ jÉÉ| ( LMü MüÉaÉeÉ LMü
mÉåÎlxÉsÉ iÉjÉÉ CMü UoÉQû mÉërÉÉåerÉ MüÉå Så sÉåÌMülÉ ExÉxÉå
rÉWû lÉ MüWåû ÌMü uÉWû UoÉQû MüÉ mÉërÉÉåaÉ MüU xÉMüiÉÉ Wæû
rÉÉ lÉWûÏ | )
X. AmÉëÍpÉ¥ÉÉlÉ (Recognition)-
qÉæ AÉmÉMüÉå LMü MüQïû ÌSZÉÉFaÉÉ ÎeÉxqÉå MÑüNû cÉÏeÉå oÉlÉÏ
WÒûD Wæû | ClWåû AÉmÉ krÉÉlÉ xÉå (30 xÉæMühQû iÉMü) SåZÉå,
MÑüNû SåU (2 ÍqÉlÉOû) oÉÉS qÉæ AÉmÉMüÉå SÕxÉUÉ MüÉQïû
ÌSZÉÉFaÉÉ ÎeÉxÉqÉå AÉmÉMüÉå mÉWûsÉå SåZÉÏ WÒûD cÉÏeÉå
mÉWûcÉÉlÉMüU ElÉMåü lÉÉqÉ oÉiÉsÉÉlÉå WûÉåaÉå | (mÉërÉÉåerÉ
MüÉå rÉWû lÉ oÉiÉsÉÉuÉå ÌMü mÉWûsÉå uÉÉsÉå MüÉQïû qÉå ÌMüiÉlÉÏ
cÉÏeÉå jÉÏ iÉjÉÉ ApÉÏ ÌMüiÉlÉÏ cÉÏeÉå ExÉå AÉæU oÉiÉsÉÉlÉÏ Wæû;
oÉiÉsÉÉL WÒûL lÉÉqÉÉå Må lÉÏcÉå ZÉÉlÉÉå qÉå ÍsÉZÉå |)
Scoring criteria for various items of recognition sub-test X :-

Give a score of one for correct identification and correct naming of an item.
Give half score for correct identification but wrong naming of an item.
Few subjects sometime may use different names for a particular item. Correct
names for each item of this sub-test are given below. Any name other than those
given here and only the description of the item, should be regarded as incorrect.
However, if the examiner feels that the response given by the subject is not
markedly wrong, he may given credit for that.
CLXXXVII
1. Lock = iÉÉeÉÉ, iÉÉsÉÉ-cÉÉoÉÏ, ÎeÉlSUÉ
2. Pen = MüsÉqÉ, WûÉåsQûU, mÉæÎlxÉsÉ, CÇMü
3. Fan = mÉÇZÉÉ, ÌoÉeÉsÉÏ MüÉ mÉÇZÉÉ, NûiÉ MüÉ mÉÇZÉÉ
4. Chair = MÑüxÉÏï
5. Child = sÉQûMüÉ, sÉQûMüÐ, oÉŠÉ, aÉÑÌQûrÉÉ, MüÉMüÉ,
ÌlÉrÉÉlÉÉ, QûÉæsÉ
6. Comb =MÇübÉÉ, MÇübÉÏ
7. Cot = mÉsÉÇaÉ, qÉÇeÉÉ, xÉÉæTüÉ, SÏuÉÉlÉ, iÉZiÉmÉÉåzÉ
8. Almirah = AsÉqÉÉUÏ, SUuÉÉeÉÉ, UåÌQûrÉÉå, ÌTëüeÉ,
aÉÉåSUåeÉ MüÐ AsÉqÉÉUÏ
9. Knife = cÉÉMÔü, NÒûUÏ, MüÉcÉÑ
10. Book = ÌMüiÉÉoÉ, mÉÑxiÉMü, UÎeÉxOûU
SCORING
Sub-tests I and II – One score for each correct response. Maximum total
scores will be 6 and 5, respectively.
Sub-tests III and Alphabet and Counting Backward – 3 scores if all
correct within 15 seconds, if take longer than 15 seconds, 1 if there is one mistake
or omission, separately for Alphabet and Backward counting.
Counting Backward by 3’s – 3 scores if all correct withing 30 seconds, 2 if
takes longer than 30 seconds, 1 if there is one error or omission.
Sub-tests IV – Summation of digits forward and backward is the score for
this sub-test.
Sub-tests V – One score for each word correctly recalled (total 10).
Sub-tests VI – One score for each clause correctly reproduced. Maximum
(score 12).
Sub-tests VII – One score for each correct reproduction of the associated
word of the pair (total 5).
Sub-tests VIII – One score each for the correctly reproduced pair,
separately foe each trial. Summation of scores on three trials is the score (total
15).
Sub-tests IX – One score for – each type of geometrical figure correctly
reproduced in sequence and number. Thus cards 1 to 3, 2 scores each, card 4, 3
scores and card 5, 4 scores (total 13).
Sub-tests X – Each object correctly recognized and named is to be given a
score of one Number of wrong identified objects are to be deducted from the
earned score (total 10).
CLXXXVIII
QUESTIONAIRE FOR MĀNASA PRAKRTI ASSESSMENT
Direction : Given below are some statements indicating certain aspects of behavior /
thinking. Please read, think and indicate honestly to what extent it is applicable to
you. A separate answer sheet is containing 99 numbers of the asked questions in the
questionnaire. Please give a suitable grade to it. Five grades are as shown below.
Example : “I like adventurous and challenging jobs.”

If it is not at all applicable to you give 0 grade, if it is very much applicable
then give 4 grade. Similarly you can choose one of the other three options also.
0 – Not at all (0%)

1 – Little (0 to 25%)
2 – Fair (25 to 50%)
3 – Much (50 to 75%)
4 – Very much (75 to 100%)
1. To be popular and successful in society, I keep divergent interests and hobbies.

2. I like adventurous and challenging jobs.
3. Truth is sometimes unpleasant and at other times it may result in personal lose, still
I prefer to be truthful.
4. I consider “Niskam Karma” (undesirous of fruit) as best way of performing an
action.
5. When I look back into my past I feel very sorry because I realize that I have missed
many good opportunities in life due to slackness.
6. I believe that to leading one’s life according to religious scriptures makes the life
happy.
7. Prestige and power are the values which should be achieved even if one has to pay
high price for it.
8. I try to regulate my life strictly by ethics.
9. I do not get along very well with most of members of my family.
10. ‘Tit for Tat’ is a realistic and practical principle of life and hence we should
follow it.
11. Sometimes I feel enlightened and I attribute this to the grace of Supreme power.
12. At times I find myself at odds with the society because of my inability to act
against some of the principles of my life.
13. I have more problems than most others.
14. I can approach even unfamiliar person for help or favour when needed.
15. I believe that mental control can be gained through controlling the senses.
16. It’s not in one’s interest to acknowledge one’s faults and weaknesses as it amounts
to losing one’s image in the eyes of others.
17. Actually I did not like going to school and study.
18. Even the idea of my own death cannot upset me.
19. Bad days are ahead, future seems disappointing to me.
20. To get success in life, sometimes I have to make compromise with my principles.
CLXXXIX
21. When I see rich people, I too wish to have all the luxuries of life.
22. I do not pay much attention to the advice of other’s because one is the best judge
about oneself.
23. I do not need much help from others in solving my problems.
24. The gains and losses are the inevitable outcome of what we do and hence we
should act in such a way that the gains are maximized.
25. In frustration my behaviour, sometimes, become ill-mannered.
26. I believe that education without ethical and moral orientation is meaningless.
27. I feel disappointed when I find that I am not able to accomplish my work.
28. I am contented with the things I have.
29. I help only those who have helped me.
30. I think I have everything that I deserve to have.
31. I have strong faith in “Someone” who helps me in finding my way through the
complexities of life.
32. It is difficult to concentrate on something for long in view of the fact that mind
always fluctuates from moment to moment.
33. There is nothing like god, because some of the most crooked persons enjoy all
sorts of luxuries.
34. I feel elated or proud when praised.
35. I would prefer to talk to a person even if my relations with him are strained.
36. I am always quick and sure in my actions.
37. To show my worth I sometimes behave like a very busy and inaccessible person.
38. I do not want to be benefited by undue favours.
39. I am neither over joyed by success nor depressed by failure.
40. I am jealous of those of my colleagues who are incompetent but manage to rise
because of favourism or shear luck.
41. I approve of an antisocial activity if committed in difficulty.
42. Utterance of abuses under frustrated conditions can be justified if not approved.
43. If disturbed at work I get irritated but I can control my temper.
44. The idea of defeating others is more satisfying than winning.
45. Inspite of the fact that I am sincerely involved in life routines, I am not disturbed
by the good or bad happenings.
46. I try to be careful about what I say, so that I do not hurt anyone’s feelings.
47. I would not like to accept any benefit for which I have not contributed anything.
48. It is wise to change according to the demands of the situation, rather than sticking
to principles.
49. I have many goals to fulfill, for which I am striving.
50. Whatever may be the circumstances, running away from danger is better than
taking risk for one’s life.
51. I think that methods of self-physical torture such as fasting for may days, standing
on one leg, walking bare footed on fire etc. are justified for attaining occult power.
52. I feel that spiritual knowledge should be persued because it makes a man wise and
leads him to salvation (Moksha).
53. One should not feel contented by satisfying one’s basic needs only and should
aspire for more.
54. I do not mind helping anyone if it benefits me also.
55. I can work on something without being affected much by the outside noise around
me.
56. One cannot think of one’s own status and standard of living without having
money, and hence one should explore all the sources to get more money.
CXC
57. Delay in success is really disheartening.
58. I am extravagant by nature.
59. I think that life of birds and animals is as important as that of man.
60. Whenever I plan something, I fell apprehensive about its success.
61. I do not lose patience while explaining a certain point of view to any person.
62. A man should seek his own interest. It is not his essential duty that he should help
others.
63. I usually prefer simple and less time consuming work.
64. I feel that due credit should be given to me for the work done.
65. One can have real peace and happiness if one accepts the guidance of some holy
person.
66. I find it difficult to choose best one from the given alternatives.
67. I am conventional with regard to religious and social activities.
68. I am greatly concerned about the well-being of my family members and I am
prepared to do any-thing to promote their happiness.
69. I hesitate borrowing things from others.
70. Even if the work is on schedule, I am always anxious to finish it fast.
71. I pray to God for the fulfillment of my desires.
72. I feel that the world is so much full of miseries and disappointments that one finds
rare occasions to be cheerful and happy.
73. I believe that doing social-service is good because it enhances the prestige and
recognition of the person.
74. Public warnings / notices are generally not based on realistic considerations &
therefore I do not bother about them.
75. I would not like to seek any favour from anyone even if it amounts to a personal
loss to me.
76. I enjoy tasty and different variety of foods.
77. I enjoy getting involved in some project that calls for rapid action.
78. People generally do not submit unless force is used.
79. Sleeping is my favourite pastime.
80. We do charity and religious acts to neutralize our sins.
81. I think that first impression is the last impression. So I am very particular about
my style of living, dressing and conversation.
82. I usually share joys and sorrows of others.
83. Capital punishment is justified.
84. I was not allowed to take decisions in my childhood, so even today I feel
dependent on others for ideas and decisions.
85. I am usually not upset even when my efforts do not produce the desired results.
86. At times I become stubborn in order to do the work according to my wishes.
87. I cannot drive away the feeling of malice for others even though I try for that.
88. I know how to cultivate contacts that may pay.
89. I get bored of the work soon.
90. Since thought processes are closely linked up with type of food, I prefer simple
and pure food.
91. I generally find it very difficult to get started soon after I get up in the morning.
92. I cannot keep my room clean and orderly.
93. I will put all efforts to help a genuinely needy person.
94. I feel relieved when someone takes the responsibilities of an important work
assigned to me.
CXCI
95. Money earned only through honest and fair means can give real pleasure and
satisfaction.
96. As the society has not done any thing good for me, I have no respect for it.
97. I can grasp anything easily and can recall it whenever needed.
98. Society is very injust. It favours only rich and powerful.
99. I do not get disturbed while in trouble.
KEY TO MĀNASA PRAKRTI :
Questions on Sattva Scale :
3, 4, 6, 8, 11, 12, 15, 18, 23, 26, 28,

30, 31, 35, 38, 39, 45, 46, 47, 52, 55, 59,
61, 65, 69, 75, 82, 85, 90, 93, 95, 97, 99
Questions on Rajasa Scale :
1, 2, 7, 10, 14, 16, 20, 21, 24, 34, 36,

37, 40, 43, 48, 49, 53, 54, 56, 57, 58, 64,
67, 68, 70, 71, 73, 76, 77, 80, 81, 83, 88
Questions on Tamas Scale :
5, 9, 13, 17, 19, 22, 25, 27, 29, 32, 33,

41, 42, 44, 50, 51, 60, 62, 63, 66, 72, 74,
78, 79, 84, 86, 87, 89, 91, 92, 94, 96, 98
CXCII

551 PDF

Загружено:

Сведения о документе

Оригинальное название

Авторское право

Доступные форматы

Поделиться этим документом

Поделиться или встроить документ

Параметры публикации

Этот документ был вам полезен?

Это неприемлемый материал?

Авторское право:

Доступные форматы

551 PDF

Загружено:

Авторское право:

Доступные форматы

DR NEETA PATEL-BP-2008

IPGT&RA, GAU, JAMNAGAR, GUJARAT,

THE CONCEPTUAL AND APPLIED STUDY OF MEDHĀ

THESIS SUBMITTED FOR PARTIAL FULFILLMENT OF

BASIC PRINCIPLES DEPARTMENT

SUBJECTS PAGE NO.

¾ Concept of Medhā 07-

¾ Modern view of Medhā

¾ Questionnaire of Mānasa Prakrti

¾ P.G.I. memory scale

ai = ā a> = am z = jha F = dha v = va

e< = ī k = ka T = ta p= pa P = sa

u=u K= kha q = tha f = pha s = sa

â = r G = gha Q = dha B = bha L = la

E=e ¦ = na N = na m = ma x = ksa

ai[= o C = cha Y = tha r = ra X = jna

* Singular to Plural made by adding ‘s’ or ‘as’

HISTORY OF PREVIOUS RESEARCH WORKS

Works done on Sattvāvajaya Cikitsā

MATERIALS AND METHODS

 PLAN AND PRESENTATON OF THE WORK:-

“S¨p&Op) vci si[mi b\iM) b\Ms&vc<li. …………

where all the faculties converged.

people will become idiot.

perception through any sense organ.

the meaning of perception and retention power of knowledge of the text.

3. “FirNS(±tvF<km`” {amrki[S} means which promotes the retention power.

PARYĀYAS (SYNONYMS) OF MEDHĀ

a phenomenon by which knowledge is gained “b&¹yt[ an[n e(t b&(Ü ”

“b&(Ü: a¹yvAy(t”, “b&(Ü(n<áyi(Rmki” {c0Si0-1/21,23} which means it gives an

initiative to work, to come to final conclusions after proper analysis.

cognition of past experiences.

• According to Kanāda “aiRmmnsi[: s>yi[g(vS[Pit` s>AkiriμcAmZ(t:.” {v]S[(Pk s*#i-9/2/6}

• According to Hemacandrācārya, “visni[d`bi[Fh[t&ki t(dRyikiri AmZ(t:.” Smrti is the

mass product of the knowledge gained by the impressions or traces gathered in

• “AmZ(tá Xini[plxN>, t[nin&Bvigmi[¥(p bi[¹y:.” {mF&ki[P0mi0(n0-21/1}

FACTORS AFFECTING THE MEDHĀ

opines that “s*#imn&p(rçmºp&n: p&nrivt<y[d” {c0(v0-8/6}.

In spite of fundamental similarities in the mankind as a whole, differentiation

RELATION OF MEDHĀ TO DOSAS AND DHĀTUS

p\iNviy& - “b&(Üñdy[(ºWy(c_iFZk`” {a0ñ0s*0 12/4-5}

“yt` (p_i> ñdy[ (tOq[ºm[Fip\Xikr> c tt`” {Si0p*0K0-5/50}

RELATION BETWEEN SHĀRIRA PRAKRTI AND MEDHĀ

“aGZ(t”, “aÄyv(AYtm(t” {s&0Si0-4/66}

Pitta Prakrti – According to Ācārya Suśruta Pitta Prakrti person is highly

“b&Üyi y&ä:”, “AmZ(tmin`” {a0ñ0Si0-3/96,99}

RELATION BETWEEN MĀNASA PRAKRTI AND MEDHĀ

“(nrik(rON&mm[Fs>”, “sv<b&ÜÂ©h)n>”, “B)@mb&Fmihirl&¾Fmnv(AYtm” {c0Si0-4/39}

timsiAt& - “(vPi(dRv> ni(At±ymFm<S)lti b&Ü[(n<ri[Fi[¥Xin> d&m[<FARvmkm<S)lti” {s&0Si0-1/18}

RELATION BETWEEN MEDHĀ AND ĀHĀRA

NIDRĀ (SLEEP) AND ITS RELATION WITH THE MEDHĀ

RELATION OF VAYA (AGE) WITH MEDHĀ

MEDHĀ – AN EXPERIENCE HOLDER OF PREVIOUS BIRTHS

ROLE OF MEDHĀ IN HEALTH AND DISEASE

MEDHYA DIETS AND REGIMENS IN SAMHITĀS

{s&0s*0-45, 46, / c0s*0-27, 28, / a0ñ0s*0-5, 6, 10}

THE BRAIN AND NERVOUS SYSTEM

The memory lasting anywhere from an hour to lifetime is called long-term

SHORT TERM VS LONG TERM MEMORY

MEMORY - THEORIES AND PROCESSES3

Hypothesis of the Temporary Memory4

Hypothesis of the Function of Sleep

Zhang's Memory Model

PLAN AND PRESENTATON OF THE WORK:-

{s&0s0-45, 46, / c0s0-27, 28, / a0ñ0s*0-5, 6, 10}