Introduction

Ayurvedic psychology is the science of the nature and activities of the senses, mind, and soul. These three mental states work through the physical body. The Panchabhautika Sharir is considered to be the place of enjoyment of the soul (Atma) i.e. without the body, the soul cannot perform any of the functions. Ayurveda mentions that the combination of Sharir, Indriya, Satva, and Atma together form Ayu. Of these 4 Indriya, Satva, and Atma mainly deal with Manas Vigyan as all three are directly or indirectly connected to mana and affected by mana. Sankhya mentioned that Prakriti is Trigunatmak in nature i.e. consists of Satva, Raja, and Tama. The Ayurvedic concept of body functions through the gross, subtle, and casual body is very interesting. The mind has the task of operating the gross body mechanism. Psychological stress impairs physiological functioning, resulting in misery, in psychosomatic disorder, also referred to as a psycho physiologic disorder. Organ dysfunction or structural damage results from improper activation of the internal secretory glands and involuntary nervous system. As part of the explanation of Janopadhvamsa (many people fall ill and epidemic diseases destroy the region), Acharya Charaka said that Manas Vikara, the main cause of Adharma, is the source of all diseases. Many diseases arise from the vitiation of Sharirika Doshas brought on by Manas Roga. Ayurveda emphasizes the connection between the mind and body in health and illness discussions. It views illness as a complex psychological experience, despite the physiological cause being vitiated doshas, dhatus, and malas. Ayurveda also recognizes two additional psychological doshas (Manasika doshas): rajas and tamas [4], with knowledge coming from Sattva, Raja’s desire coming from Rajas, and Tamas coming from Tamas. The mental illnesses, including ego, Unmada, Apasmara, and others, have been suitably categorized and classified along with all the specifics of each disease. The vitiation of both Sharirika and Manasa doshas (Rajo and Tama), the impairment of general mental functions, the presence of a weak psyche (Alpasatva), and the vitiation of Manovaha Srotas are thought to be the causes of Manasa Vikara. This can happen in two ways: either Sharirika Dosha is the primary involvement and Manas Dosha becomes involved later, or the primary involvement is Sharirika Dosha and Manasa Dosha becomes involved first. The disturbances in Mana are the most important factor causing Manas Vyadhi.

CONCEPT OF MANA:

The Ayurvedic classics refer to different forms of Manas as "Amurtya dravya," which are unstructured but responsible for a variety of activities, including mental behavior. The predominance of Manas in Satvam resembles a state of balance; excess Rajas Guna refers to arrogance, while excess Tamas Guna resembles indolence. Both Rajas and Tamas Guna are also referred to as Doshas. The terrible conduction of Ahara and Vihara may vitiate Manas Guna, causing psychological disturbance at the mental level.

Guna of Manas:   Anutavya and Ekatva [5]

Lakshana of Manas:  Gyanasyabhavoabhavah[6]

Karma of Manas:  Indriabhigraha, Svasyanigraha, Uhya and Vichara [7]

Vishayas of Manas:  Chintya, Vicharya, Uhya, Dhyey and Sankalpa [8]

In Ayurveda, the psychosomatic is correlated with mana, which is one type of Ekadashi Indriya. In psychosomatic disorder, Vishaya of Mana gets disturbed. Vishaya are chintya, vichar, uhya, dhya, Sankalp. When this all gets disturbed, it causes psychosomatic disorder.

CHINTYA: The thought that goes to the mind as to whether or not to do an action.

VICHAR:  The determination of the state of an object by the cause of origin.

OOHYA:  To infer based on probability.

DHYE:   The subject of knowledge of emotion, i.e. thought.

SANKALAP: Reaching a certain conclusion based on merits and defects.

When a person loses all their control to think about the Vishaya (subject) of Mana they don’t able to live a healthy life. Ayurveda posits that diseases are not only physical but also mental, affecting the body's constitution (Dhatu), which provides stability.

CONCEPT OF ATMA [9]: Atma, an invisible spiritual power, is linked to the body's movement towards Moksha or liberation. According to Vedic texts, Atma is the ultimate spirit, subtle in nature, and the substance of the living universe. Jivatma, consisting of Prakriti categories, five elements, Tanmatras, Karmendriyas, and four psychological categories of Manas, is made up of these elements. Atma's psychological and physical characteristics are separate from Atma, but they have a close relationship with the body during life and are associated with an individual's spiritual conduct and play a significant role in shaping an individual's psychological characteristics, which in turn influences their moral, mental, and spiritual behavior.

MANAS VYADHI: Ayurvedic philosophers have identified a number of factors that contribute to Manas Roga, such as Gandharva, Rakshah, Jwara, Daivakritapaap, Krimi, and Abhichara. Manas Bhavas such as Shoka, Bhaya, Krodha, Eershya, and so on also disturb the mind.  A common Manas Roga is described as including Apasmara, Unmada, Chittodvega, and Atattvabhinivesha, among others. 

CLASSIFICATION OF MANAS VYADHI [10]: The mental disorder is caused by disturbance of rajas and tamas along with vitiated vatadi dosha. Mental disorders related to Prakriti.

Manodehik vikara: the origin of this type of disease starts at the manas level but the Vyadhi gets expressed at Sharirik level. Manasika Vyadhi may be Ubhayatmaka (which includes both Sharira and Manasa doshas) or Manasik specific (involving only Manasa doshas). Only Manodoshas are involved in Mano Adhisthita Manasika Vikara, such as Kama and Krodha, among others. Tandra and Bhrama, among other instances of Sharirika dosha, are the cause of Nanatmaja Manasa Vikara.  Shaira Mano Adhisthita Manasik Roga incorporates Manodoshas and Sharirika, such as Unmada and Apasmara, among others. Mano Sarira Adhishthana Manasa Roga is a result of Manodosha afflictions, which in turn involve Sharirka doshas, namely Shokaja Jwar and Bhayaja Atisara. Similar to Ayurveda modern science also described various types of mental illness including neurotic, convulsive, and psychotic disorders, etc.

HETUS OF MANAS VYADHI [11]: Asatymasamyog, Pragyapradha, and Parinama are the most important causes affecting manas and leading to mental disorders. In Ayurveda, it is mentioned Adharniya Vega, and Dharaniya vega also affect mana.

PATHOGENESIS OF MANAS VYADHI: The Manas and Indriya do not function normally in psychological disorders; instead, the pathology arises as a result of it. The inability of Manas and Indriya to manifest is regarded in ShiroMarma as the Doshabhighata. The primary reason behind the Doshabhighat in Dosha is involved in Shiro-Marma, and their frustration and relief. A poor diet such as Tikshna, Alpa, and Atiruksha Ahara aggravates Vata decreases Tarpak Kapha Dosha, and increases the individual's vulnerability to Doshaj Abhighat on Shiro-Marma. Vegadharana and Mutra, etc cause Pratiloma. Apana Vayu's Gati consequently creates the Doshaj Abhighat and Mana Upahata in ShiroMarma. Furthermore, if the Vega Dharaniya is not prolonged or violently performed, the naturally angry Manasa, Bhaya, Shoka, and Chinta Bhava might rise. Bhava might intensify Vata Dosha and target Shiro-Marma causing several mental illnesses. As Charakacharya stated, safeguarding the Trimarma, particularly from the Vata Dosha of Vikrut. It indicates that the Vata Dosha's aggravation will always have an impact on Trimarma, which comprises the Abhighat on Shiro-Marma, which will therefore take place. Similar to Vyadhi Udavarta, the Pratiloma Vata Dosha rises with force and assaults on Manas and the Indriya resulting in Mano-Vikar, Shiro-Abhitap, and Badhirya. The Vata Dosha aggravation is directly accountable for alleviating Kapha Dosha.

TREATMENT OF MANAS VYADHI:

• Vata Pratilomatwa and Kapha Kshaya are present in all psychological disorders, so treatment should be tailored to specific Doshas.
• Ayurveda suggests that Manas and Indriya can receive exceptional Bala from "Tarpana Karma," which can lead to improvements in psychological disorders and lower Kha-Vaiguna in Shiro-Marma.
• Tarpana can be received through various methods, such as Sneha Nasya, Anuvasan Basti, Shiro Basti, Shiro Abhyanga, and Shiro Pichu.
• Acharya Charaka recommends the use of Mayur Ghrita, MahaMayur Gruta, and Kalyanak Ghrita in Shiro Roga.
• Basti is the best treatment for preserving Trimarma and using it with Vatavyadhi treatment can induce the Anuloma of Apan Vayu and protect and restore Mahamarma.
• Hapushadi Yapan Basti, also known as Buddhi-Medha Janan, is suitable for Doshaj Shiro Marmabhighat.
• Sadvritta Palana and yoga can also help reduce Rajas and Tamas Doshas. Adhering to Doshabhighata Janya Shiromarmagata Vyadhi Chikitsa can effectively manage psychological disorders.
• According to the above quotation, the first line shows Sharirika Health and the second line shows Manshika, Adhyatamika, and Indriya Health [12].
• Acharya Charaka mentioned Dharniya, Adharniya Vega for Manodehika Swastha and Roga.
• Adharniya Vega is known to be a precursor of Sharirika Vyadhi and Dharniya Vega i.e. Sahas, Lobha, Shoka, Bhaya, Krodha, Aahankara, Nirlajata are known to be Vega of Mana. Dharana of this type of Mansika Vega helps in balancing mana and body together [13].
• The level of mental health depends on partial Perception (Anshansha Kalpana) of Satva- Raja- Tama. On this basis, the Manas Prakriti and Satva Praiksha are determined.
• For the enhancement and inclusion of Satva Guna – Sadvritta, Achara, Yoga, and Medhya Rasayana should be followed.

RASAYANA THERAPY [14]: Rasayana therapy fulfills Ayurveda Prayojanama:

1. To protect the health of normal beings;

2. To treat the disease of a Diseased person.

It is primarily helpful in the growth of the body and increases strength but is more helpful in Mental well-being. The most effective Rasayana are Medhya Rasayana and Achara Rasayana which enhance the quality of the brain as they are known to be Medhakar. Rasayana therapy is also helpful in Nutrition and the formation of dhatu. The technique through which the formation and nourishment of dhatu get activated is known as Rasayana therapy. It is also said that Rasayana is not only the medicine (Ausadha) but it is the combination of Ausadha-Ahara-Achara. It helps in dhatu Poshan which results in increasing lifespan, Vyadhikshamatva(Immunity), and Uttam Medhashaakti.

MEDHYA RASAYANA [15]:  It helps in activation of brain quality along with this it is also helpful in Manoshantikar and Chintahara(stress release). It also contains Tricollagen and an anti-anxiety factor. In Charaka Samhita, it is mentioned four types of Medhya Rasayana i.e. Sankhyapushpi, Mandukaparni, Guduchi, and Madhuyasthi. Other than this type Ashwagandha, Jyotishmati, Vacha, etc are also helpful in increasing brain Quality (Medhya) and also it is Psychotropic and hypotensive.

ACHARA RASAYANA [16]:  In this type of Rasayana by following Sadvritta, the body and mind get Rasayana Effect. This helps in Longevity, disease resistance, and increased intelligence by following good morals improving mental health, and keeping in mind health, Physical activities work healthily and have chemical effects on the body.

• It is mentioned in Charak Samhita that Sharirika Vyadhi is cured by Daviya and Yukti Vyapashraya and Manas Vyadhi is cured by Gyan, Vigyana, Dhairya, Smriti, Smadhi, etc [17].
• It is also mentioned in Samhita that for every Vyadhi the main treatment is Dosha Samyata [18] which leads to Dhatu Samyata and balancing Dosha Dhatu Mala which results in Arogayata and Sukha Anubhuti.
• Chikitsa is of three types: 1. Daivya Vyapashraya 2. Yukti Vyapashraya 3. Satvajaya Chikitsa

DAIVYA VYAPASHRAYA CHIKITSA:  In this type, the treatment followed is based on Homa, Mantra, Niyama, and Upvasha.

YUKTI VYAPASHRAYA: This treatment is based on Ahara and Aushadha according to Yukti. It is very important and most effective treatment for both mind and body. This type of treatment is divided into 3 parts: Antahaparimarjana, Bahir Parimarjana, Shastra Pranidhana.

Antaha Parimarjana : Antaha Parimarjana include Samshamana and Shansodhana chikitsa. Shanshodhana consist of kriyatamaka and bhautika vidhiya. Kriyatamaka means the panchkarma procedure and Bhautika Vidhi includes Shock Therapy. Sanshamana Chikitsa includes Ausadha and Ahara. It is mentioned in various samhitas for manas Vyadhi that various types of medicated Ghrita and preparation of Ghrita are included such as Purana Ghrita, Shivaghrita, Bhramhi Ghrita, etc. Sankhyapushpi, Mandukaparni, Guduchi, and Madhuyasthi, Ashwagandha, Jyotishmati, Vacha are also included.

Bahir Parimarjana: It is similar to Physiotherapy. It is related to external Application such as Snehana, swedana, Pralepa, Anjana, Snana etc.

Shastra Pranidhana: In this type, Raktamokshana is included.

SATVAJAYA CHIKITSA: This type of chikitsa mainly deals with Increasing sattva or balancing sattva by doing positive things or by distracting the mind from wrong deeds. It is gained by Adhayatmika Gyana,Darshana, and dhyana.

Discussion

As per Ayurveda, it is mentioned that Dosha is Sharirika and Manashika and any disturbances in Dosha and Dhatu Samyata cause disease which may be Sharirika or Manashika or both. Both diseases are correlated with each other.  The Manas Do?ha anomalies progress to the stage of aggravation, where psychic symptoms like grief, apprehension, fear, and anxiety appear. These symptoms start early in an illness and persist for a long time, infecting the body. Do?ha becomes more irritated, especially V?ta. Sharirka Do?ha and M?nasika Do?a interact during the Prasara Avasth? (dissemination) phase, affecting the H?daya, Manovaha Srotas, and Dh?tu. Many symptoms become prominent in any Manas or ?ar?ra Vy?dhi's Vyakt?vasth? (manifestation). If left untreated, all Vy?dhi fall under Bhed?vasth? (untreatable). Asrayasth?na (location of vitiated Dosha) can be H?daya, ?ar?ra (Vyakti Sth?na) can be Vyakti Sth?na, and Udbhavasth?na (site of manifestation) can be Manas in Manas Vy?dhi. During the initial stage of Vy?dhi, all Manas Vy?dhi may exhibit emotions like anger, grief, and fear. Ayurveda believes that the mind, soul, and body are like the pillars of life, and that the combination of these three is responsible for Purusa as well as the world. Therefore, in order to prevent diseases, one should adopt measures like daily regimen, seasonal regimen, proper diet, exercise, hygiene, and codes of conduct (Sadvrtta) mentioned in Ayurveda. Sadvrtta includes not only mental faculties but also rules regulating general hygiene, religion, food consumption, sexual intercourse, and exercise, which results in the prevention of psychological, physical, and psychosomatic disorders.

Conclusion

Nowadays due to stressful life everyone faces stress anxiety which leads to Manas Vyadhi. So, it becomes a matter of choice to know the detailed description of Manas Vyadhi. In Samhitas, it is mentioned Mana their Guna Vishaya, and karma and how it leads to Vyadhi. In this paper, complete view of Manas Vyadhi, Hetus, and treatment as per Ayurveda are given. Through the above discussion, we elaborated a clear view of the etiopathogenesis of Manas Vyadhi.