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Indian Journal of Psychiatry, 2002,44(4),315-325

MIND' IN INDIAN

A. VENKOBA RAO

ABSTRACT

The place of in the philosophical systems of is briefly discussed. The selected are - , , Six systems of philosophies (saddarsanas), Gita and materialistic school of Carvaaka. That mind is of subtle physical and that self is postulated as higher than mind in the hierarchy is being pointed out. Mind can be man's own friend to elevate him or his foe debasing him. Modern neuro - science and the ancient materialistic schools do not subscribe to the of self. An integrated approach extending beyond the mind in psychiatric care is suggested. Scientific and technological advances do not necessarily preclude a transcendent (spiritual) dimension to the total care.

Key Words: Upanishads,Sankhya,,Gita,-Vaiseshika, Caravaaka, , Self

Yaksha : What is swifter than the wind? discussed in detail in philosophical texts (Das Yudhistira : The mind is swifter than the wind. Gupta, 1968). The Mind' in has been 'Yakshaprasna' addressed by Ramachandra Rao (1999), Frawley BaJasubramania Iyer (1989) (1998) and Venkoba Rao (2002) amongst others. "The old civilisation of India was a concrete In a questionnaire method to elicit the attitudes of unity of many - sided development in arts, psychiatrists to philosophy, the response indicated architecture, literature, religion and morals and philosophy to be important for psychiatrists sciences so far as it was understood in those especially the and philosophy days. But the important achievement of Indian of science among others (Fulford and Adshead, thought was philosophy. It was regarded as the 1994). The Royal College of Psychiatrists, goal of all highest practical and theoretical London, has an active philosophy group. A Journal activities & indicated the point of unity amidst "Philosophy, Psychiatry and '(PPP) apparent diversities" (Das Gupta, 1969). appeared in 1994 sponsored by Royal Institute of Pointing out that philosophy in India takes Philosophy in co-operation with the American precedence over Greece it has been said while Association for the Advancement of Philosophy the sixth century BC marks the beginnings of and Psychiatry, and the Philosophy Group of the philosophy in Greece, in India it is already an age Royal College of Psychiatrists, Shepherd (1995) of considerable philosophical progress. (Azad, though in the western context recommends re­ 1952). Ayurveda, the ancient Indian Medical examining of the philosophical aspects of Science is derived from philosophical thoughts of Psychological medicine. He even suggests Vedas, Upanishads, and Sankhya and has been introduction of one or two compulsory questions

315 A.VENKOBARAO i in Philosophy in the Membership examination. He manah pragrahameva (Know that the self is like adds that the Journal PPP could become an the lord of the chariot and the body is his chariot. essential reading for members and Fellows of the Know that the intellect is the charioteer and the College. The place of mind in the six systems of mind the reins. The senses they say are the Indian philosophies, Vedas, Upanishads, Gita and horses, the objects of the senses the roads'. The in the Nastika school of Carvaaka will be briefly senses' (horses) are to be controlled by the discussed in the following pages. (the charioteer) through the reins, mind (Sarma, The role of the mind in the happiness or 1975). The mind restrained or unrestrained by the unhappiness of human life has been highlighted buddhi leads to the region of vivid joy or the cycle especially in a minor upanishad, Amirthabindu of birth and rebirth (samsara) respectively. (literally a 'drop of nectar): manamevajeevitham However "authentic spiritual life dose not reject manushyanam bandha mokshaye'. Mind is the any aspect of truth, body, life and mind are not to cause for both bondage and liberation. The verse be despised; they are the conditions or is an etymological pun: , 'human' is derived instruments of life of spirit in men, the means by from man' 'to think'. (, 1996). which the spirit gives itself existence". Milton too rhymed that the mind is in its own (Radhakrishnan, 1975). On the importance of the place, it may make heaven of hell or hell of heaven. human body, Kalidasa remarked: 'sariram adyam Mind which should have been a source of joy kulu sadanam' (body is of importance in 'ananda', becomes a source of sorrow-'dukha'. achieving dharma). "Imani yani panchendriyani manah sastani heidi In the upnishadic literature, the central me samstritani, yai reva shantirasthnah' place is given to and - 'Brahman' - These our five senses and the sixth-the mind- the universal , atman' the fragment of are made active in us by the Supreme Being. They Brahman. Brahman is regarded as the profound are potent in creating fearfulness. May they work discovery of the Upanishadic seers as also the for our peace (, translated by Tagore equation of the Atman with Brahman. There are quoted by Pai, 1978). no references to Brahman in the Vedic literature To the Vedic thinkers insanity was a at least in the sense that upanishads developed condition resulting when the mind leaves the body. the concept. The atman within the individual being, The remedy lay in returning the mind to the body is the enjoyer of inner experience the data for which by prescribed charms or rituals (Zysk, 1996). are brought through the , from with in and besides alluding to the nature also from the external indriyas, (sense organs) of manas, its uses and abuses, treats it as an (sabda (sound), rupa (form), (taste), gandha important investigative or a probing tool of the "inner" (smell) & sparsa (touch)). Mind can lead up to of man. The technique adopted is the self but not into self itself. The self has been '': the unknown is to be known through' "called the "Life of life", "Ear of ear", "Eye of the the known' (Chandrasekharananda Saraswathi, eye", "Mind of the mind" (Brahadaranya ka 1988) The mind may be lured by the sensory upnishad iv.iv 12-21). The self is the ultimate organs towards indriya ' (sensual pleasures) substrate of all experiences. At this point Indian or they may lead to the path of self or atman - philosophical concept of mind deviates from the 'atma rama', joyous experience of Bliss, the path Western. In the latter school the self is dispensed of sreyas. There is a state of manushyabhava with and all importance is accorded to the mind (humanness) which leads to the love of body, beyond which nothing like self is postulated. dehabhimana. Such individuals flourish in a state Upanishads: While the Vedic India was studying of Indriyarama'. The Kathopanishad in a metaphor the phenomena of the Natural world as in ancient places the mind above the senses but below the Greece and the Chinese civilizations, the forest buddhi (intellect), 'atmanam rathinam vidhi, civilization' of the Upanishads took a turn sariram rathameva tu.buddhihi tu sarathi viddhi, unparalleled in the history of philosophy of science

316 MIND' IN INDIAN PHILOSOPHY

by focussing on the very medium of knowing: of the atma or . This Upanishad namely the MIND itself. Thus instrument of offers the data on the structure of the mind knowing became the object of investigative () itself - which at once is the object research. This turning of the mind towards the as well as the tool. Such a state can be reached 'within' (avritti cheksu) in quest of the Absolute is through a deep concentration, meditation from an important landmark event in the functional waking state (jagratha sthana) itself bypassing study of the huma mind. This marks a clear the and dreamless states. This is the distictness of the Upanishadic seers as against waking up' into the self. the earlier Vedic thinkers. The causes for this Law of spiritual progression: inward movement appear to be many: a weariness ('s Doctrine of five Kosa) with the rituals; an urge to discover something Mental plane occupies the third stage in beyond to satisfy the intellectual thirst; as a revolt human evolution with the final (fifth) one being Bliss against the animal sacrifice (nindasiyagna vide or Joy. The theory is called the ' Pancha Kosa' - aha aha jatam; sadaya hridaya darsita pasu five sheaths - starting first with food' and leading ghatam-Jayadeva's verse on Buddha); to discover up to joy. The Brahman is encased within the that knowledge which when it is known everything sheaths. This discovery is attributed to Bhrigu who becomes known - ', the highest meditated repeatedly after being guided by his knowledge ; to achieve here and now' father to go ahead in search of Truth. He in this life and not the post-mortem heaven started with food sheath (Annamaya) and promised by Vedas. tells to address the proceeding through to mind sheath teachers "Eyes we have to see but direction they (manomaya kosa), Intellect sheath (vignana kosa) have not - the direction to turn the eyes within". and finally to Bliss (Ananda maya kosa). This is Layers of Consciousness: The concise and the a depiction of evolution from inert , through short Mandukyopanishad addresses exclusively life (plants), mind (animals and humans) intellect the different layers of consciousness namely on to spiritual entity. The progress is from the waking, (Vaishnavara) dream () and concrete to the subtle (spiritual) through mind and dreamless sleep (pragna) states. Beyond these intellect (Sarma, 1975). It can thus be seen that is the fourth state called '' which is not a mental plane (third) is not the highest that a human strata of consciousness but consciousness itself. being has reached. The sheaths are not mutually In this state the observer' the atman alone prevails exclusive, rather they are interpenetrative. But the sans the body and mind. While in the waking state basis of affis Brahman. One who knows, this and body and mind are present, in the dream state realises this goes beyond sorrowand samsara. body gets dissociated while mind stays on. The Taratam sokam Atmavith'. The human evolution are real as long as they last. They are is not yet complete. This theory is called the hallucinatory experiences perceived by the Bhargavi's Varuna Vidya' (Diwakar, 1975), and mind. In the dreamless sleep state (Pragna) the figures in Taitttreya upanishad. observing self detaches itself from the body'and Of pancha kosa theory, Aurobindo says: the mind As a tethered bird grows tired of flying "The atma in its onward march to self- about in vain to find a place of rest and settles manifestation has reached the third stage of down atlast on its own perch so the mind like the evolution in man-namely manomaya kosa Next body settles down to rest'. (Brahadaranyaka stage called supramental stage is yet to arrive upanishad). Through this state of pragna, one and as the earlier three sheaths have evolved, this enters the turiya (fourth). This is the process - a also will evolve The evolution of the body/with its state of being' or bliss. This is reached after a growth, decay and death is a great event and of deep meditation called nidhidhysana'. Experience the vital breath and mind is a greater event and of the awareness of turiya stage is the essence the greater than these will be the reaching of

317 A.VENKOBARAO supramental plane. (Vignanamaya kosa). Just as guna- resulting in prkriti proceeding to the the plant life is distinct from animal life, which is subsequent state of a great category called different from human life so too supramental life 'mahat' which leads to the next category: will be different from human life. As distinct from Ahankara or ego, the first manifestation of individual human life, the supramental will have a divine body elements with distinct identity - l-ness'. From not subject to old age and mortality. In mental Rajas, the elements pancha indriyas () and plane mind seeks knowledge but the latter eludes five karmendriyas evolve, essential for acquiring the mind. In vignana maya state, the mind's knowledge and performing actions. Manas' shackles will break and the knowledge bursts in evolving from Ahankara consists entirely of 'satva' and that is the highest state of evolution which is guna and remains in a state of equipoise. Though yet to arrive". (Quoted by Siddhantalankar, 1969). ruffled by circumstances, it tends to return to its basic nature of peace namely satva. These eleven Saddarsanas: Vedic age came to a close around elements constitute the psychic component of sixth century BC and with the rise of human being. From the aspect evolve the and . Around this period the six important physical categories consisting of pancha philosophical systems came to be systemetised and five sthoola bhutas-earth, water, (saddharsanas) to cope with the Buddhist and fire, air and ether. This two fold evolution is the Jaina's increasing revolt against vedic tenets. The third stage. Thus the original prakriti evolves itself three pairs are: (Purva) Mimamsa of ; from a homogenous and undifferentiated state to (Uttara Mimasa) of (another heterogenous defined and distinct categories, name for ); Nyaya of Gotama and twenty four of them. The , spirit at the Vaiseshika of ; Sankhya of and other end, the spiritual substance joins the Yoga of . These have affiliation with the process of evolution at the second stage of the Vedas unlike Buddhist and Jaina system and of appearance of ahankara, ushering qualitative Caravaaka. However though derived from Vedas, metamorphosis of the quantitative prakriti taking Mimamsa and Sankhya excluded from their the total to 25 categories (hence the name systems. 'Sankhya' denoting the numbers). Mimamsa was concerned with the ritual The relationship between the purusha and aspect of the Vedas and was action oriented and the ahankara has been brought put in a simile by hence called Kanda. Utthara Mimasa the Sankhyans as that between the lame (spirit) (Vedanta) stressed the Jnana or knowledge aspect and the blind (body), the former riding on the latter. and gave primacy to introspection, meditation and While the purusha (atma) is the rider and the guide hence to the Mind. The Upanishads belong to this with vision, the body (ahankara) is the ridden, the stage and their teachings have been compressed beast of burden. The latter is for the former and in the treatise , as aphoristic not the other way. The aim of one's life is to proceed statements. Jnanakanda militates against the to atmahood gradually discarding the rituals of the Karmakanda and preferred ahankarahood which is the human destiny. To introspective inquiry into the life of spirit. effect such a separation of physical from the spiritual, mind plays an important role. Thus it is Kapilam(Sankhva): Kapila's Sankhyan system of an instrument essential for reaching the final philosophy describes the process of evolution. The spiritual state though ultimately it is to be whole evolution of inanimate and animate world discarded. In Sankhyan philosophy god does not starts with Prakriti, which is material in nature take part in the origin or evolution of the world (physical). Prakriti initially is dormant and is in a both in its animate and inanimate aspects. state of equipoise and is undefined and Everything derives from the teleological nature of unmanifest. This is ascribed to its 'satva' guna. material prakriti - purusha stands apart without However this state gets disturbed from the other participation in the evolution. (Siddhantalankar,

318 MIND' IN INDIAN PHILOSOPHY

1969). The concept of gunas (, Rajas & 'Yoga' appears in in many senses, it may Tamas) is derived from the Sankhyan System. be appropriate to apply it in the way Gita and prior to that the Kathopanishad refers to it: indriyani Nvava-Vaiseshika: In- Nyaya-Vaiseshika hayanahuh visayatasugocharan'. The senses are philosophical system, manas (mind) is located in the horses that grasp whatever they can. Hence the so-called inner-sense' which may be they are yoked to the reins-the-mind (for sense compared to the brain to some extent. As a control). Later the usage extended to cover the dualistic school, Nyaya-Vaiseshika separates the mind control also. Long before Patanjali, Lord matter and spirit. The spirit called 'self occupies had detailed the several aspects of Yoga the central place in this philosophical system and of Meditation (Dhyana Yoga). Though the Gita as it is of nonmaterial substance, a permanent entitity a whole with its eighteen Chapters is a yoga and is imperceptible. As opposed to this are the Sastra, the Chapter VI addresses meditation. Gita material -derived entities like external sense- recommends the preliminaries: the spot and organs. These sense organs as well as the inner posture to be adopted: to avoid the extremes of sense serve as instruments of perception. The eating, sleep and activity. This is the middle path. external sense organs with their data from the The yoga is not for the weaklings. The difficulty in external world transmit the impressions to the controlling the mind has been referred to: The innersense and from there they are conveyed to mind is restless, turbulent, strong and unyielding, the Self; Similarly for the internal experiences I regard it as hard to control as that of air' says (psychological) the instrument is the inner sense Arjuna (VI 34). Admitting the difficulties, the Lord from where the impressions are relayed to the says this can be overcome by abhyasa (practice) Self. Self is thus the perceiver, cognizer, integrator and (renunciation). The meditating mind of all impressions, a thinker and a controller. Thus should be like a lamp in a spot sheltered from mind itself is allocated the role of a tool or an wind that does not flicker'. (VI 18). Thus the instrument without the final function of perception, material on yoga, the process of meditation and thinking, controlling and so on. the methods were available to Patanjali for him to The inner sense is not wholly material or assemble and formulate the YOGA system in spiritual in composition. It is not perceptible but respect of meditation. The analogy to the lamp its presence is inferred. This faculty of inference applies to Patanjali chitta vritti nirodfta'. The or anumana' is an important form of evidence first step in yoga practice mentioned by Patanjali postulated in Nyaya philosophy, together with is 'chittavrittinirodha' the control of the fluctuations Direct perception ( praman) and of the mind. This is the key word in yoga. (Wood, testimony of sound (sabda ). Thus the 1954). presence of manas can only be inferred just as In yoga philosophy the term chitta is used self which also is imperceptible. This theory of to denote the mind and buddhi. The vrittis' are knowledge () is the important the disturbances that the mind is subjected to: contribution of the Nyaya system. Mind is material the ideas, thoughts and other forces of the mind. in nature and serves as an instrument for external Vritti' literally means whirlpool and nirodha' as well as internal sensations but the self is the signifies restraint or control. ultimate substrate of knowing (Chakrabarti, 1999). There are varieties of yoga and the one that is well known is Patanjali's . This school Patanialim(Yoqa): Patanjali was only a compiler maintains that the inner powers of the mind can and the editor of the yoga sutras which were never be enhanced by any external means but by composed and were in practice for a long period their own exercise In contrast to this is the 'Hatha prior to Patanjali. He codified all aspects of yoga Yoga' that assigns importance of external in a treatise of 195 terse sutras. Though the word measures that prepare the body for the Raja Yoga.

319 A.VENKOBARAO

It specifically denotes the -symbolising Concentration of a passionate type as when "Ha' and Tha' breaths-breathing exercises. These fighting a mortal enemy-ksipta (wild); by an exercises are applied in other yogic practices too. ignorant attachment or by instinct (pramudha); The Raja Yoga also means that one who practices shortterm momentary type called vikslpta';. In this yoga becomes a "king' of faculties or their contrast to these three, there is one-pointed master. Also the mind has been termed the king concentration (ekagra) on an object for a long time of the senses (Raja) Raja Yoga is the technique which can advance to a stage of nirodha of stilling the mind (Iyengar, 1978). (cessation of objects or vrittis). The essential prerequisites before Yoga refers to an important characteristic proceeding to yogic practices are , of mind. It sometimes tends towards good and swadhyaya and Ishwara pranidhana. Gita sometimes towards bad-liberation and samsara elaborates on tapas of the body; tapas of speech respectively. It is like a river-which flows both ways and tapas of mind. The tapas of the mind consists towards ill as well as towards good. The teleology in calmness of thinking, coolness, quietness, principle of material prakrti is that it should self-control, and purity of subject matter' (XVI114- produce both these in man. The good part is never 16). Swadhyaya is the study of the relevant books lost as it is mind's innate tendency to enjoy and a full appreciation of everything as divine gift pleasures of life This holds the key to yoga is Ishwara pranidhana. The regular course that the desire for liberation is not motivated by recommended by Patanjali comprises eight limbs any hedonistic (pleasure seeking) tendency but (Ashtanga) : , ; (ethical) , an innate tendency to take the path to liberation pranayama, pratyahara (external) consisting of (sreya). It indicates that the individual has an innate balanced posture, regularity of breath and power sakthi' stored up in the chitta, and one withdrawal of senses; and Dharana has to use it in such a way to lead on to the path (concentration), Dhyana (meditation) and of sreyas-good. This is the ultimate spiritual goal. (contemplation) forming a set of internal exercises. (Das Gupta, 1969). These are comparable to a tree Yama-the ethical What Sankhya' achieves through principles form the roots; Niyama all the individual knowledge', yoga achieves through control of the disciplines that form the trunk; are the mental states by actions. Herein is the place of branches; Pranayama the leaves which aerate the mind in yoga philosophy. Mind indeed is the 'King' tree; Pratyahara is like the bark. Dharana is the among the sense organs. sap that flows throughout the tree. Dhyana is the Yoga is an important healing method in the flower and samadhi the fruit. The summum bonum Alternative systems of medicine or of yoga is the experience of samadhi. All these complementary Medicine. The principles of yoga exercises contribute to physical firmness, psychology are utilised in Ayurveda especially the emotional poise and intellectual clarity. Yama, application of the technique of meditation. Yoga Niyama and asana bring physical firmness; brings harmony of the body, mind and the spirit. pranayama and pratyahara give mental poise; Yoga to be precise, is the way of life aimed at self Dharana and dhyana bring in intellectual clarity. realization with a meditative mind. The samadhi leads to a state of unalloyed bliss The message of meditation, dhyana which is sine qua non for existence (Iyengar, 1978). travelled to China where it became cljen' and on The students of Yoga are instructed to begin reaching Japan it became Zen'. Mediation enables with concentration and proceed through meditation to transcend the mundane sensory oriented life to contemplation-the triple process calJed towards joyous domain of self. (Atma Rama). 'sanyama'. Gita say in this context"Jnanayogena Brahma vidya or atma vidya cannot be attained Sankhyanam, Karma Yogena Yogenam". The easily. Among the vidyas, I am the atma vidya' yoga recognize three types of concentration. declares the Lord in Gita. The path to this is

320 MIND' IN INDIAN PHILOSOPHY difficult, not many can reach it. The Lord says in dharmakshetra kurukshetre/samaveta Gita : 'Among thousands of men scarcely one yuyutsavah/mamaka caiva/kim akurvata strives for perfection, and of those who strive and /' is an elegant simile that epitomizes the succeed scarcely one knows Me in truth' (VII, 3). prevailing state of affairs of the human mind and the disturbances within it. The mind of man is like Gita: Gita assigns the role of a subtle sense organ a veritable battlefield, manahksetra' in which there to the mind: Mind belongs to the lower order along is an endless state of war between opposing with the senses, buddhi and the body which have forces. This constant tussle within the mind is their origin in the puncha bhutas earth, water, air, called psychomacia' by the ancient Greeks. fire and ether. Gita declares "Indriyanam manas (Venkoba Rao, 1978). caasmi' (of the senses I am the mind), thereby Gita is a masterpiece of psychotherapy. revealing his splendor and excellence manifested The counselling transforms Arjuna who initially in mind among the sense organs (His ). It refuses to fight the battle into a heroic warrior has a material prakriti as its basis and occupies ready to take arms: from na yotseyV (I shall not a place higher than the senses but lower than fight) to one who declares karishye vacanam tava' buddhi or intellect. The human psycho-physico- (I shall act according to yqur word) Gita deals spiritual personality has been compared to the with the theme of Free-will in an ambiguous way. chariot as in Kathopanishad as already indicated. Though finally Krishna leaves the decision to That the mind is constantly blasted by the senses Arjuna either to accept His teaching or not by (horses) and their objects (roads) is highlighted saying ethescasi tatha kuru' (do as you think it in Gita. The restless and fickle nature of the mind right). Earlier He tells him that Arjuna is only an has been described: Indriyani pramathini haranti instrument and everything has already been prasabham manah' (Like a boat tossed about on ordained: nimitramatram savyasachi' (know the high seas by a gale, mind can be uncontrollable you are an instrument). He also urges Arjuna to (2.60). The difficulty in controlling the mind is abandon all and surrender to him and brought out in the verse: Chanchalam hi manah he will be redeemed: "sarva dharman paritygya krishna pramathi balavad dhridam' (The mind is mamekam saranam vrija tva sarva restless, turbulent, strong and stubborn. It is as papebhoya mokshayisyami "ma suchah' - (do not difficult to control as wind)' (6.34). Gita advocates grieve) this is the key word. It is clear that mart is the attainment of the state of steadiness of mind only an instrument for the divine will to prevail. (sthithapragna), mental evenness (samathvam), (Venkoba Rao, 1980). and mental peace (shanti). Its steadiness is The detachment and desirelessness for likened to a lamp that flickereth not in a windless fruits of one's actions are mental phenomena. In place Yatha dipo nivathastho naingte' (6.19). The performing actions, one remains unaffected by mind unruffled by sensuaf turbulence is compared external forces as Padma patramivambhasam' to a tortoise with its limbs indrawn 'Kurmo angani (a lotus untouched by water while in water). (V, samharate' (2.58). Troubles for the mind are mainly 10). The giving-up is psychological and attitudinal from within and not so much from without. and nonphysical. Certain negative emotional Sankara remarked that there are no devils other features like anger and their consequences are than those in the of men. finely brought out: from anger comes delusion, Udhared atmanatmanamna/atmanam from delusion confused memory, from confused avasadhiyet/atmaivahi atmano bandhu/ memory the ruin of reason from the ruin of reason atmaivaripur atmanah'. Let a man raise himself he perishes' (2 63) Anger (Krodha) is among the by his own self; let him not debase him-self. For enemies (ripus) of the mind, the others being, he is himself his friend, himself his foe' (6.5) , lobha, moha, and matsarya Gita The opening verse by adopts the -chela relationship in the process

321 A.VENKOBARAO of counselling with such features as surrender, origin of consciousness: namely-senses, prana pariprasna and exercise of free-will. The triple and the mind. Senses have no consciousness function of the mind-cognition, connation and affect while life and mind were accepted as the source are elevated to the status of Yoga , of knowledge Nevertheless their independence & Yoga respectively. from the material body was not accepted. The goal of life is enjoyment-gratification of senses- Caravaaka: It is a mistake to hold that India was kama evika purushrtaha'-Optimism is the the land of total spirituality. No. essential outlook of the Caravaakas. The There have been schools of pleasures are derived through the channel of the which strongly opposed the spiritual schools by mind from the body. Pleasure is the aim of life not accepting the authority of vedas and by denial while adversity is the hell'. Caravaaka's doctrines of God. Among them is the Caravaaka school. resemble the Western philosophy of Epicurus and The terms charu' and vaka' literally mean what Aristippus schools. It's philosophy is the invitation is pleasant to the ears' The motto of this school: to enjoy the beauties of life without distractions 'Let us not torture ourselves with fasting, by the ideas of god, heaven or hell. A pigeon of austereties, mental and physical restraints. There today is preferable to the peacock of tomorrow'. is no need to bother with and demigods. Let The important place assigned to the mind in this us give a free play to the mind and body and enjoy school can easily be understood (Bhattacharya, ourselves'. This which is sweet to the ears is the 1967). It is an antithesis of sense control and mind essence of Caravaaka doctrine. (Chandrasekhara control emphasised by the saddarsanas. Saraswathi,1988). There is no being The limitations of such gross materialistic superior to the earthly monarch' according to life has been expressed by Chandrasekhara nanda Caravaaka system. The Caravaaks gave Saraswathi (1988) : While conducting one's life importance to' Direct Perception as the source of on these lines, sorrow creeps in along with knowledge excluding other means altogether-eg; pleasure. In fact, there is more of the former. Only inference and testimony. The is not God's faiths other then purely materialistic offer lasting creation but a fortuitous combination of elementary remedies for this sorrow". particles of matter, (this theory is called yadrccha- vada) and Caraavakas believed ' (intrinsic Ashtavakra: In an interesting theory of nature) as the guiding principle and not any divine consciousness, a sage by name Ashtavakara (500 factor. The Caravaakas recognised only four B.C.) holds that universal consciousness need elements (primary) earth, water, air and fire and not be attributed to any Almighty creator. The idea left out ether as this is imperceptible. The matter of god becomes totally redundant if one accepts is the to the Caravaakas: 'Out of consciousness as the supreme Reality matter came forth life'. Consciousness is the manifesting the entire world of our perception. If quality of the body. It originates from material this reality is accepted, the principal goal of life is particles when they mysteriously combine to form to unite the personal self with this eternal human organism. consciousness. The self thus gets extended to a There is no atrnan, a spiritual entity for higher level to experience the unity of all existence. experiencing conscious states. The body itself According to Ashtavakra, what we perceive is the soul'. With the dissolution of the body, is just a transient illusion of various forms of consciousness disappears and each of its existence through the medium of (mind) constituents leave behind only dust and ashes. consciousness. Such unconventional thesis upset Transmigration of soul, rebirth, retribution and the Vedic theory of divine creation, sustenance karma are not found in Caravaakas' glossary. The and destruction of the universe and life. Having later Caravaakas hypothesized three modes of the reached such a state of awareness one is free

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from miseries of life and is in a state of bliss. physicians must devote part of our time arfd Meditation, yoga and rituals are of no avail for such energy to understand how our patients feel, think an experience. On the other hand a firm conviction and change subjectively. This is central to our role that the universal consciousness is the ultimate as doctors if we are going to help them as healers truth of Reality can lead to that experience. ...'(Andreasen, 1998). This brings into relief the Ashtavakara's views though godless and ran patients' needs-he/she would like to know the counter to the orthodox vedic ideas, do and the current illness, purpose consideration. These figure in the dialogues and loss of faith. The important role of religion, between King Janaka and Ashtavakra, (Pillai, (Koenig et al.,1998), spirituality, (Tsuang et 2001). al.,2002; Venkoba Rao, 2000) in helping the Ashtavakra was so named because of eight patients is being recognised increasingly. Of 'twists' in his body with which he was born. He is spirituality, a leading Indian scientist, though in a also reported to have rendered Bhagirath - born different context has stated : Our spiritual wisdom as a weakling with deformities - into a strong and has been our strength.. We must regain our broad an attractive person. 's son Raghu was outlook and draw upon our wisdom and heritage the great grandfather of Sri Rama. to enrich our lives. The fact that we advance Modern neuro-science: Research has technologically does not preclude spiritual revealed that; 'All mental processes even the development. We need to homegrow our own most complex derive from the operations of the model of development based on our inherent brain. The central tenet of this view is that what strengths' (Abdul Kalam, 2002). This is no less we commonly call mind is a range of functions true in the management of the psychiatrically carried out by brain. The actions of the brain disturbed. Thus a comprehensive treatment of the underlie not only relatively simple motor behaviours psychiatrically ill should proceed beyond the mind such as walking and eating, but all of the complex is suggested. / cognitive actions conscious and unconscious that we associate with specific human behaviour REFERENCES such as thinking, speaking, creating works of literature music and art'. (Kandel, 1998). Abdul Kalam, A.P.J. (2002) Ignited Minds, Nonetheless this serves little towards a holistic Viking Penguin Books, India, 70-99. approach, while overemphasising the physical. Holistic Approach: In psychiatric care, Andreasen, N.C. (1998) The Crisis in patients are very likely to experience difficulties Clinical Research: Editorial Comment. American of various types-emotional, physical, Journal of Psychiatry, 155-455. psychological, social and spiritual, which requires a holistic approach: the patient is to be viewed as Azad, Maulana Abul Kalam (1952) a whole person. (Rattray, 2002). There is Introduction. The Meaning of Philosophy History dimension of transcendence in human health and of Philosophy: Eastern and Western Vol(1) pp, 13- life. This extends beyond the realm of psycho- 28, George Allen & Unwin, London. physico-social boundaries. As indicated, there exists higher level reaching and realising which Balasubramania Iyer, K. (1989) . ushers a wholesome health. The caring of mentally Prasna, pp26, Bharatiya Vidya Bhavan, Bombay. ill goes beyond administering questionnaires, structured interview and DSMism While evidence- Bhattacharya, D. (1967) The Charavaaka based decision making is necessary in Medicine, Philosophy (Matenalism) In: History of Philosophy and while DSM has done a valuable service in Eastern and Western Editorial Board Chairman: standardizing diagnostic practices, we as S.Radhakrishnan, pp 133-138, George Allen &

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Venkoba Rao, A. (2000) Spirituality Wood, Ernest (1954) Patanjali's Raja Yoga Mental health Bhavan's Journal, Vol. In Great Systems of Yoga, pp 13- 38 D.B. (47)199-201;93-96, 87-89; 79-81 and 85-88. Taraporewala Sons, Bombay.

Venkoba Rao,A.(2002) Mind in Zysk, K. G. (1996) Medicine in the Veda Ayurveda. Indian Jounal of Psychiatry, 44,201 - (Religious healing in the Veda), pp 62-63, Motiial 211. Banarsidas, Delhi. A. VENKOBA RAO, M.D., Ph.D., D.Sc, D.P.M., F.R.C.Psych. F.A.M.S., FA.Sc, F.N.A., F.A.P.A., F.R.A.N.Z.C.P, Emeritus Professor of Psychiatry, Madurai Medical College, Madurai 625020'CTilaK 506, IV Main Road K.K. Nagar, Madurai - 625 020, lndia)(email: [email protected]).

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