8. Manas
In the sequence
of perception the role of mind is most important after the intellect. So the
description of Manas will give better support for analyzing the process of
perception.
8.1 Description
of Manas
8.2
Derivation: The word Manas is derived
from the dhatu ‘man jnane’
8.3 Definition
Through which
knowledge is perceived is Manas. Manas is the indriya pravartaka and Manas
itself is ateendriya.
8.4 Synonyms: Chitta, Chetasa, Chetana, Mana, Hrudaya,
Svanta, Hrut and Satva.
8.5 Qualities
of Manas
Satva, raja and tama are considered as the qualities of mind. Charaka
Samhita mentions anutvam (Subtleness or minuteness) and ekatvam (Single form)
as the two qualities of mind [40].
In Bhagavat geeeta, the qualities of mind mentioned are restlessness,
turbulent, strong and unyielding. Hence it is said that mind is as difficult to
control as wind [41].
8.6 Features
of Manas
Indriyas get the knowledge of the object with the support of mind. Gaining
or not gaining of knowledge depends on mind itself. If mind is somewhere else
cognition does not take place even though the soul, sense organs and objects
are there. Only in the presence of mind cognition takes place [42].
8.7 Types
of Manas
There are three
types of satva based on the predominant quality of mind. They are
a) Satvika satva b) Rajasika satva c) Tamasika satva
a.
Satvika satva: The satvika / shuddha
satva is considered to be without any defects as it represents the beneficial
aspect of intellect. The features of satvika satva are judicious regimen of diet, forbearance, truthfulness, belief
in god, spiritual knowledge, intelligence, retention capacity, memory, firmness
and doing of good deeds.
b.
Rajasika satva: It represents the violent
aspect. The features are feeling of much pain and misery, non- firmness,
egoistic, untruthfulness, non-clemency, pride, overconfidence, lust, anger, and desire.
c.
Tamasika satva: It represents the mohamsha.
The features of tamasika satva are despondency, disbelief in the existence of
god, imparity, stupidication and perversity of intellect, lethargy in action
and sleepiness
[43].
8.8 Objects
of Manas
a) Chintyam: Consideration about worth doing or otherwise.
b)
Vicharyam: Deliberation or critical
analysis about rightness or otherwise.
c) Uhyam: Reasoning or conjecture or speculated
about.
d)
Dhyeyam: Concentration and fixation
of fluctuating mind towards knowledge.
e)
Sankalpa: Sankalpa is
that about which merit or demerit is considered [44].
8.9 Functions
of Manas
a) Indriyabhigraha: Controlling of indriyas
b)
Svasyanigraha: Self-control
c) Uha: Reasoning
d) Vichara: Deliberation [45]
9.
Indriyas
Indriyas and indriyarthas are
involved in the process of cognition along with atma, buddhi and Manas. The
word
Indriya denotes
to Pancha-jnanendriya, Pancha karmendriya and ubhayatmaka mana.
9.1 Jnanendriyas
Charaka Samhita mentions about pancha panchaka where all the five
jnanendriyas with their dravya, adhishtana, artha and buddhi are explained [46].
Table 1: Showing Pancha Panchaka
|
Sl. No.
|
Indriya
|
Dravya
|
Adhisthana
|
Artha
|
Buddhi
|
|
1.
|
Shrotra
|
Akasha
|
Karna
|
Shabda
|
Shrotra
|
|
2.
|
Twak
|
Vayu
|
Twak
|
Sparsha
|
Twachya
|
|
3.
|
Chakshu
|
Jyothi
|
Akshini
|
Roopa
|
Chakshusha
|
|
4.
|
Rasana
|
Ap
|
Jihwa
|
Rasa
|
Rasana
|
|
5.
|
Ghrana
|
Bhumi
|
Nasika
|
Gandha
|
Ghranaja
|
9.2 Jnanotpatti krama
The process of acquiring
knowledge is a multi-step phenomenon. In Charaka Samhita, different steps
involved in the process of acquiring the knowledge are mentioned as follows.
a. Nirvikalpaka grahana: By the contact of sense organ with its object 1st
forms the
nirvikalpaka jnana. Nirvikalpaka means nishprakaraka jnana, where the knowledge
of form, type, quality of the object is not known.
This type of perception is based on guess (UHA).
b. Kalpana: The mind determines whether the object grasped is beneficial or not,
based on its guna and dosha.
c. Nishchaya: The definite conclusion about the firm object is occupied by the buddhi.
Here the true nature of the object is known.
d. Vyavasaya: Governed by the intellect, on the basis of gained knowledge, the response in the form of verbal or
physical action is seen [47]. Role of Doshas in Jnanotpatti Doshas are the regulators of
all the functions of the body. The involvements of all the doshas are
invariably essential for any sort of action taking place in the body. Similarly
medha, which is considered as the function of sadhaka pitta, too requires the
co-ordination of other doshas along with pitta.
10. Role
of Vata
Vata is
responsible for all the activities of the body. The derivation of the word vata
as “va gati gandhanayoh” indicates that vata dosha governs the action of motor
and sensory perception. Vata directs the sense organs towards the object and
takes the object towards the sense organs [48].
Among the five types of vata, prana, udana and vyana vata are involved in the
function of medha. Prana vata sustains the
function of intellect,
sensory
organs,
heart
and
mind
[49].
Udana vata controls the process of speech,
effort / enthusiasm
/ initiating
the action of grasping etc. Apart from these dhee, dhruti, smruti and mano
bodhana are the functions of udana vata itself, whereas vyana vata is the
controller of all sorts of actions taking place in the body.
11. Role
of Pitta
Medha and dhee are mentioned as the function of pitta. More specifically
sadhaka pitta is mentioned as the dosha concerned with medha. The achievement
of once own aspiration especially that of perception and memory are dependent
upon sadhaka pitta [50].
So it is the prime dosha involved in perception and retention of knowledge. In
Bhela Samhita two types of pitta are
mentioned as Chakshu vaisheshika and Buddhi vaisheshika [51].
12. Role
of Kapha
Fortitude
(Dhruti) is one of the functions attributed to kapha. Jnana and buddhi are
under the control of kapha. Among the 5 types of kapha, tarpaka kapha has the
major role. It nourishes the sensory organs [52].
The role of doshas pertaining to grasping and retention of knowledge can be
tabulated as follows.
Table 2: Showing doshas and their role
in jnanotpatti
|
Dosha
|
Karma
|
|
Vata
|
Pravartakaha
Chestanam, niyanta praneta cha Manasaha, sarvendriyana mudyojakaha,
sarvendriyaarthana
mabhivoda,
akshanam patava (indriyanam vishayagrahana samarthyam)
|
|
Pitta
|
Medha, dhee
|
|
Kapha
|
Jnana, buddhi, dhruti
|
Table 3: Showing the sub types of doshas and their role in jnanotpatti
|
S. No.
|
Dosha
|
Karma
|
|
1.
|
Prana
|
Buddhi, hrudaya, indriya and chitta dharana
|
|
2.
|
Udana
|
Vak Pravrutti, prayatna, dhee, dhruti, smriti and
mano bodhana
|
|
3.
|
Vyana
|
Prayaha sarvaha kriyaha
|
|
4.
|
Sadhaka
|
Buddhi,
medha, abhiprarthitha manoratha, sadhana
|
|
5.
|
Buddhi Vaisheshika
|
Grahana, dharana, pratyudaharana, smarana
|
|
6.
|
Tarpaka
|
Aksha tarpana
|
These physiological entities regulate the functions such as smruti and
medha etc. There will be a specific site of action where the actual process is
carried out.
13. Site
of Medha
Hrudaya as the
seat of Medha The site of Medha can be traced by the location of sadhaka pitta
which is the chief regulator of Medha. Both in Sushruta and Ashtanga Hrudaya it
is clearly mentioned that sadhaka pitta is located in hrudaya.
14. Dosha Karma
Vata
Pravartakaha Chestanam, niyanta praneta cha Manasaha, sarvendriyana
mudyojakaha, sarvendriyaarthana mabhivoda, akshanam patava (Indriyanam
vishayagrahana samarthyam) Pitta Medha, dhee, Kapha Jnana, buddhi, dhruti,
parts, knowledge, the cognitive and conative organs, the objects of special
senses, and the soul with its attribute, mind and its concepts all are linked
with hrudaya [53]. In Kasyapa Samhita,
indriyas with Manas are said to be emerging from hrudaya [54]. In the samprapti of unmade, hrudaya is
considered as the seat of buddhi and there is mentioning about mano vaha srotas
through which doshas spread.
15. Shiras
as the seat of Medha
Charaka Samhita
describes Shiras as part, wherein, is contained vital centers, which is the
seat of all senses and which is the best among all parts of the body [55]. Shiras is considered as the root of
knowledge. Bhela Samhita describes as Manas is enclosed between the Shiras and
talu. It is the controller of all the indriyas. It receives the object of
senses. Apart from this the buddhi vaisheshika pitta which is responsible for
concentration, response and cogitation is present in between the eyebrows [56]. Atharva Veda quotes that Atharva has, inseparably, blended together the hrudaya and
the Shiras in man. Because of this relationship, vayu which is located in the upper
portion of masthishka controls everything. Hata yoga pradeepika holds that mana
is the master of the indriyas and vayu the master of the Manas [57]. These references suggest that hrudaya the
seat of sadhaka pitta refers to
mastishka rather than hrudaya proper. Thus mastishka can be said as the seat of
Medha. In this way the synchronized effect of action of different structural
and functional entities will result in Medha. There are different measures
explained in the Ayurvedic literature to measure the various psychosomatic
factors including Medha.
16. Valuation
of Medha
For the
assessment of various factors three methods of examination are mentioned as
Aptopadesha, Pratyaksha and Anumana. Among these medha is assessed using
anumana pareeksha (Inferential knowledge). Medha is assessed by means of
grahana samarthya [58]. Grahana refers
to “granthadi dharana” or “Manasa dharana”. The retention power of an
individual can be known through his grasping capacity.
17. Valuation
of Smruti
Smruti is evaluated by means of recalling.
18. Analysis
of Shraddha
The term
shraddha designated as one’s longings. It is tested by evaluating one’s
judgment regarding one object.
19. Analysis
of Vijnana
The assessment
is finished by viewing how perfect the work has been done. The performance
clarity indicates his knowledge and logic application with a work.
20. Analysis
of Moha
In clinical,
the term Moha specifies, i.e. the
level of enhancement in the consciousness. It is a phase of misunderstanding
and lethargy. This stage person is unable to perceive the sensations by which Moha is identified.
21. Analysis
of Virya
It is the
analysis of bravery in literary meaning. But it also the assessment of the
modality and quantity of inspiration, in the activity of science and latest
trends. Thus determined medha is not a fixed
entit.
22. Discussion
and Conclusion
Medha is the Grahana
Shakti or Dharana Shakti which can be compared with that of grasping and
retention power respectively. Medha is a faculty of Buddhi or is a specific
psychic ability which is responsible for encoding and retaining a large amount
of knowledge. Though Dhee, Buddhi are used as synonymous terms with that of
medha, practically these are the separate entities. The Indriya Buddhi is
temporary one, by repeated practice it can be converted in to medha. So “Satata
adhyayanadi Buddhi Medhakara gana” is having its own importance. The change in
the Medha according age is again specific to each individual and depends on
many other factors like environmental, dietary etc. Hence based on these
factors the chronology of the status of Medha may change. Medhya Rasayanas are
especially meant for improving Medha. Improvement of Medha is achieved by
cyclic procedures and application of certain drugs periodically. Nourishment of
intellect is as important as general nourishment. This is a special gift of
Ayurveda to the people of this life.
