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}}<p style="text-align:justify;">Mana means mind, or psyche. Srotas means channels of transport and transformation. The description and understanding of channels for activities of mind (manovaha srotas) is scattered in ayurveda classics and has not been completely elucidated. Manovaha srotas are considered as channels through which mind and body interact with each other. These channels pervade throughout the body. [Chakrapani on Cha.Sa. Indriya Sthana 5/41-42] They are responsible for flow of thoughts, emotions, and other psychological functions. This article deals with various aspects of manovaha srotasa i.e. the channels of activities of mind and its development.</p>{{Infobox

}}<p style="text-align:justify;">Mana means mind, or psyche. Srotas means channels of transport and transformation. The description and understanding of channels for activities of mind (manovaha srotas) is scattered in ayurveda classics and has not been completely elucidated. Manovaha srotas are considered as channels through which mind and body interact with each other. These channels pervade throughout the body. [Chakrapani on Cha.Sa. Indriya Sthana 5/41-42] They are responsible for flow of thoughts, em<ref name=":0"> Kumar B.M.N.(2017). Review on Concept of Hrudya in Ayurveda w.s.r. to modern perspective; World Journal of Pharmaceutical Research; vol 6, issue 16.</ref>otions, and other psychological functions. This article deals with various aspects of manovaha srotasa i.e. the channels of activities of mind and its development.</p>{{Infobox

|title =  Contributors

|title =  Contributors

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<p style="text-align:justify;">Every srotas is localized within the hollow space in the body originating from a root (mula) and spreading throughout the body to reach a final structure. Srotas are said to be hollow structures in different shapes and sizes The root (mula) is majorly responsible for regulation and control of functions of that srotas. </p><p style="text-align:justify;">The channels carrying mind (manovaha srotas) are not exclusively listed. It is however stated that the entire conscious body is abode of mind. Hence these channels are spread throughout the body. [Chakrapani on Cha.Sa. Indriya Sthana 5/41]. </p><p style="text-align:justify;">However, hridaya (heart) has a universal acceptance as the site of origin (mula) of manovaha srotas. Hence a special mention has been made about ten arteries of heart, probably being the manovaha srotas (visheshen tu hrudya ashritvat manah tadashrita dasha dhamanyo manovaha abhidhiyante) [Chakrapani on Cha.Sa. Indriya Sthana 5/41-42]. These get afflicted by vitiated dosha either all at once or individually. [Chakrapani on Cha.Sa. Indriya Sthana 12/42]</p>

<p style="text-align:justify;">Every srotas is localized within the hollow space in the body originating from a root (mula) and spreading throughout the body to reach a final structure. Srotas are said to be hollow structures in different shapes and sizes The root (mula) is majorly responsible for regulation and control of functions of that srotas. </p><p style="text-align:justify;">The channels carrying mind (manovaha srotas) are not exclusively listed. It is however stated that the entire conscious body is abode of mind. Hence these channels are spread throughout the body. [Chakrapani on Cha.Sa. Indriya Sthana 5/41]. </p><p style="text-align:justify;">However, hridaya (heart) has a universal acceptance as the site of origin (mula) of manovaha srotas. Hence a special mention has been made about ten arteries of heart, probably being the manovaha srotas (visheshen tu hrudya ashritvat manah tadashrita dasha dhamanyo manovaha abhidhiyante) [Chakrapani on Cha.Sa. Indriya Sthana 5/41-42]. These get afflicted by vitiated dosha either all at once or individually. [Chakrapani on Cha.Sa. Indriya Sthana 12/42]</p>

==Decoding hridaya (heart)==

==Decoding hridaya (heart)==

<p style="text-align:justify;">The interpretation of the term ‘hridaya’ has been of confusion among scholars since decades. The first interpretation of the term given by texts of Shatpada Brahmana which highlighted functional aspect of hridaya. The word being composed of three letters viz ‘hri’ (hra harane)- to acquire; ‘Da’ (da dane) – to give; ‘Ya’ (Ya gatau)- which transports. The hridaya thus displays three phases of cardiac cycle i.e., receives, gives, and transports body constituents through it. [2] </p><p style="text-align:justify;">Hridaya is the site of rasa (plasma), sattva (psychic factor/mind), buddhi (intellect) and atma (soul) in conjugation with all sensory organs (jnanendriya).[Cha.Sa. Chikitsa Sthana 24/35]  Sadhaka pitta situated in heart (hridaya) regulates proper functioning of intellect (buddhi) and ego (ahamkara). Hridaya is located in between breasts (stanayormadhya) of thoracic region [A. H. Sutra Sthana 12/13-14] [Su. Sa. Sharira Sthana 6/25].  </p><p style="text-align:justify;">Vedic era was well versed with heart (hridaya) and brain (mastishka) being two distinct entities, with interdependent functional relationship [Atharvaveda Book X. Hymn 2.26]. Kashyap Samhita quotes that all sense and motor organs (indriya) together with mind (manas) emerge from heart (hridaya) [Ka.Sa. Chikitsa Sthana 8/6]. Primary site of action of mind (manas) is brain (shira).[3] It can be concluded that mind (manas) being seated in heart (hridaya) connects to brain (shiras) through manovaha srotas and controls all senses (indriya). Also, any damage pertaining to marma (vital points) of shiras (head) causes loss of consciousness (cheshtanasha). [Cha.Sa. Sidhhi Sthana 9/6] Hence heart (hridaya) and brain (shirasor mastishka) are sites of manovaha srotasa. </p><p style="text-align:justify;">This approach of understanding hridaya goes well along with the contemporary view of understanding the triguna based psycho-functional principles of Ayurveda within the neural framework. Various research has been conducted which demonstrate that heart continuously sends nervous signals to brain to coordinate higher centres responsible for cognition and emotions. [1]  The neuro- psychological as well as circulatory functions of hridaya mentioned in the classics can thus be explained.</p>

<p style="text-align:justify;">The interpretation of the term ‘hridaya’ has been of confusion among scholars since decades. The first interpretation of the term given by texts of Shatpada Brahmana which highlighted functional aspect of hridaya. The word being composed of three letters viz ‘hri’ (hra harane)- to acquire; ‘Da’ (da dane) – to give; ‘Ya’ (Ya gatau)- which transports. The hridaya thus displays three phases of cardiac cycle i.e., receives, gives, and transports body constituents through it. <ref name=":0" /> </p><p style="text-align:justify;">Hridaya is the site of rasa (plasma), sattva (psychic factor/mind), buddhi (intellect) and atma (soul) in conjugation with all sensory organs (jnanendriya).[Cha.Sa. Chikitsa Sthana 24/35]  Sadhaka pitta situated in heart (hridaya) regulates proper functioning of intellect (buddhi) and ego (ahamkara). Hridaya is located in between breasts (stanayormadhya) of thoracic region [A. H. Sutra Sthana 12/13-14] [Su. Sa. Sharira Sthana 6/25].  </p><p style="text-align:justify;">Vedic era was well versed with heart (hridaya) and brain (mastishka) being two distinct entities, with interdependent functional relationship [Atharvaveda Book X. Hymn 2.26]. Kashyap Samhita quotes that all sense and motor organs (indriya) together with mind (manas) emerge from heart (hridaya) [Ka.Sa. Chikitsa Sthana 8/6]. Primary site of action of mind (manas) is brain (shira).[3] It can be concluded that mind (manas) being seated in heart (hridaya) connects to brain (shiras) through manovaha srotas and controls all senses (indriya). Also, any damage pertaining to marma (vital points) of shiras (head) causes loss of consciousness (cheshtanasha). [Cha.Sa. Sidhhi Sthana 9/6] Hence heart (hridaya) and brain (shirasor mastishka) are sites of manovaha srotasa. </p><p style="text-align:justify;">This approach of understanding hridaya goes well along with the contemporary view of understanding the triguna based psycho-functional principles of Ayurveda within the neural framework. Various research has been conducted which demonstrate that heart continuously sends nervous signals to brain to coordinate higher centres responsible for cognition and emotions. <ref>Murthy A.R.V., The Mind in Ayurveda and other Indian Traditions; Chaukhamba Sanskrit Pratishthan; 2013.</ref> The neuro- psychological as well as circulatory functions of hridaya mentioned in the classics can thus be explained.</p>

==Relation between rasavaha and manovaha srotas==

==Relation between rasavaha and manovaha srotas==

<p style="text-align:justify;">Heart is the abode of mind (mana) and consciousness (chetana) or soul (atma). [Cha. Sa. Sidhhi Sthana 9/4] It is a site for physical, psychological, and spiritual components. Heart is origin for channels of transportation and transformation of rasa dhatu, too. Both heart and brain are considered under the umbrella term hridaya in terms of anatomical structure and higher-centre functions respectively. </p><p style="text-align:justify;">Heart (residence of manas) and brain (workplace of manas) are functionally co-dependent upon each other. Manas regulates the cognitive and conative functions of brain in conjunction with soul (atma) under the influence of vata dosha. [Cha. Sa. Sharira Sthana 1/22-23]. Brain is a structural entity needing continuous supply of nourishment and oxygen. This is feasible by heart through circulation (rasa-rakta samvahana kriya) via the ten major vessels (rasavahi dhamani). [A. H. Sharira Sthana 3/18] Heart is a highly vascular organ being surrounded by ten major dhamani (blood vessels) like spokes of a wheel which are known as ‘rasavaha strotomula’ (site of origin of channels of nutrition). These channels are comparable to manovaha srotas. [Chakrapani on Cha. Sa. Chikitsa Sthana 9/4] Manas thus acts like a medium between heart and brain wherein brain is responsible for all sensory and motor functions while heart has been assigned emotional aspect of psyche (manas). </p><p style="text-align:justify;">One of the factors for vitiation of rasavaha srotas is excessive thinking or worry (atichintan). [Cha. Sa. Vimana Sthana 5/13] Contemporary researchers have found evidence to support the interaction between circulatory system and psyche. The monograph of German professor Ludwig Braun is a pioneer in exploring the psychological and emotional aspect of cardiac diseases especially angina. He presented a correlation between cardiac diseases and ‘Angst’ (a constrictive, tightening and crushing sensation which manifests dread in the patient thereby changing his entire emotional outlook on life), analogous to anxiety. He explains that the cardiac tissue has a special apparatus receptive towards anxiety which manifests as an inner tactile sensation. That region is well supplied with nerve endings that gets irritated by anxiety. This phenomenon of emotional influence over cardiac tissues is termed as cardiac psyche. [4]</p>

<p style="text-align:justify;">Heart is the abode of mind (mana) and consciousness (chetana) or soul (atma). [Cha. Sa. Sidhhi Sthana 9/4] It is a site for physical, psychological, and spiritual components. Heart is origin for channels of transportation and transformation of rasa dhatu, too. Both heart and brain are considered under the umbrella term hridaya in terms of anatomical structure and higher-centre functions respectively. </p><p style="text-align:justify;">Heart (residence of manas) and brain (workplace of manas) are functionally co-dependent upon each other. Manas regulates the cognitive and conative functions of brain in conjunction with soul (atma) under the influence of vata dosha. [Cha. Sa. Sharira Sthana 1/22-23]. Brain is a structural entity needing continuous supply of nourishment and oxygen. This is feasible by heart through circulation (rasa-rakta samvahana kriya) via the ten major vessels (rasavahi dhamani). [A. H. Sharira Sthana 3/18] Heart is a highly vascular organ being surrounded by ten major dhamani (blood vessels) like spokes of a wheel which are known as ‘rasavaha strotomula’ (site of origin of channels of nutrition). These channels are comparable to manovaha srotas. [Chakrapani on Cha. Sa. Chikitsa Sthana 9/4] Manas thus acts like a medium between heart and brain wherein brain is responsible for all sensory and motor functions while heart has been assigned emotional aspect of psyche (manas). </p><p style="text-align:justify;">One of the factors for vitiation of rasavaha srotas is excessive thinking or worry (atichintan). [Cha. Sa. Vimana Sthana 5/13] Contemporary researchers have found evidence to support the interaction between circulatory system and psyche. The monograph of German professor Ludwig Braun is a pioneer in exploring the psychological and emotional aspect of cardiac diseases especially angina. He presented a correlation between cardiac diseases and ‘Angst’ (a constrictive, tightening and crushing sensation which manifests dread in the patient thereby changing his entire emotional outlook on life), analogous to anxiety. He explains that the cardiac tissue has a special apparatus receptive towards anxiety which manifests as an inner tactile sensation. That region is well supplied with nerve endings that gets irritated by anxiety. This phenomenon of emotional influence over cardiac tissues is termed as cardiac psyche. [4]</p>