Changes

In [[Sutra Sthana]] Chapter 22, six types of therapies are mentioned viz ''langhana'' (to reduce), ''brimhana'' (to nourish), ''rukshana'' (to dry), ''snehana'' (to oleate), ''swedana'' (to fomentate) and ''sthambhana'' (astringent).

In [[Sutra Sthana]] Chapter 22, six types of therapies are mentioned viz ''langhana'' (to reduce), ''brimhana'' (to nourish), ''rukshana'' (to dry), ''snehana'' (to oleate), ''swedana'' (to fomentate) and ''sthambhana'' (astringent).

===== Satvavajaya =====  

===== ''Satvavajaya'' =====  

Satvavajaya, or Psychotherapy, is one of the three principal categories of the approach to the patients care as described in Ayurvedic classics. In principles satvavajaya is applicable in varying forms in all kinds of diseases but it is essentially indicated in mental diseases.  

''Satvavajaya'', or Psychotherapy, is one of the three principal categories of the approach to the patients care as described in Ayurvedic classics. In principle, ''satvavajaya'' is applicable in varying forms in all kinds of diseases but it is essentially indicated in mental diseases.  

Charaka was the first scholar to give the name ‘satvavajaya’, his definition gives lot of scope for expansion “sattvavajayah punah ahitebhyo mano nigrah”. This definition gives emphasis on three words i.e. ahita, artha and manonigraha. [24]

Charaka was the first scholar to give the name ''satvavajaya'', his definition gives lot of scope for expansion of the Sanskrit phrase ''sattvavajayah punah ahitebhyo manonigraha''. This definition gives emphasis on three words i.e. ''ahita, artha'' and ''manonigraha''. [24]

The word Ahita conveys that something is unwholesome. ‘artha’ is wide variety of objects that can be perceived by sense organs. Each indriya (sense apparatus) has its own artha or the object that it can perceive. Similarly, sattva which is considered as ubhayendriya any thing that can be perceived by sattva can also be included in this category. In sattvavajaya, it is to consider mano arthas though it may not be objectionable to include, panchendriarthas, because ultimately sattva (mind) materializes the perception of the objects through indriyas (senses).  

The word ''Ahita'' conveys that something is unwholesome. ''Artha'' is wide variety of objects that can be perceived by sense organs. Each ''indriya'' (sense apparatus) has its own ''artha'' or the object that it can perceive. Similarly, ''sattva'' which is considered as ''ubhayendriya'' any thing that can be perceived by ''sattva'' can also be included in this category. In sattvavajaya, it is to consider mano arthas though it may not be objectionable to include, panchendriarthas, because ultimately sattva (mind) materializes the perception of the objects through indriyas (senses).  

Asatmyenndriyartha samyoga (unwholesome contact of indriyarthas) is regarded as one of the principal causes of diseases. The avoidance of over utilization, non utilization and wrong utilization, (hina mithyatiyoga) of chintya, vicarya, uhaya, dhyeya and samkalpa should help in the cure of psychiatric disorders. The word mano nigraha means control of mind this can both be subjective and objective. ‘Self control of mind’ is difficult task and needs a perfect combination of desire, determination and dedication.   

Asatmyenndriyartha samyoga (unwholesome contact of indriyarthas) is regarded as one of the principal causes of diseases. The avoidance of over utilization, non utilization and wrong utilization, (hina mithyatiyoga) of chintya, vicarya, uhaya, dhyeya and samkalpa should help in the cure of psychiatric disorders. The word mano nigraha means control of mind this can both be subjective and objective. ‘Self control of mind’ is difficult task and needs a perfect combination of desire, determination and dedication.