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== Importance in diagnosis and occurrence of diseases ==
== Importance in diagnosis and occurrence of diseases ==
<p style='text-align:justify;'>Rajas and tamas guna are termed as the manas dosha.They are responsible for the occurrence of various mental disorders.[Cha.Sa. Sutra Sthana 1/57, 25/11,Cha.Sa. VimanaSthana 6/6, A.H. Sutra Sthana 1/21, Dalhana on Su.Sa. Sutra Sthana 1/4] The disorders are of two types:rajas dominant and tamas dominant. [Cha.Sa.NidanaSthana 1/4] The flickering nature of rajas guna makes it responsible for initiating pathogenesis and stimulating tamas in the manifestation of disease.It is thus termed an initiator (pravartaka).Tamas cannot proceed without the stimulation of rajas guna.[Cha.Sa.VimanaSthana 6/9] Rajas gunaand vatadoshaplay an important role in the spreading stage of dosha (prasaraavastha)in six stages of pathogenesis (shatkriyakala).[Su.Sa. Sutra Sthana 21/28] Rajas and tamas guna work in unison (anubandha) in the occurrence of diseases.[Cha.Sa.VimanaSthana 6/9] Rajas and tamas guna lead to the occurrence of conditions like kama(lust),krodha(anger), lobha(greed),irshya(jealousy),maana(ego),mada(intoxication),shoka(excessive sadness/ unhappiness),chittodvega(anxiety),bhaya(fear), harsha(excessive joyousness) etc.These can get afflicted along with shariradosha to cause various diseases and psychosomatic disorders. [Chakrapani on Cha.Sa. VimanaSthana 6/8] <br/>Vertigo occurs due to the dominanceof rajas guna,pitta dosha,and vatadosha.[Su.Sa.ShariraSthana4/56] Rajasguna is also pivotal in unmadaand apasmaradiseases.[Su.Sa.Uttar Tantra 61/4, Cha. Sa. Nidana Sthana 8/4, Cha.Sa. Chikitsa Sthana 10/4] Atattvabhinivesha is grave condition caused by the vitiation of rajas and tamas guna.[Cha.Sa. ChiktsaSthana 10/59] <br/>Similarly the rajas and tamas individuals fall prey to disease after reaching the advanced stages of intoxication (madatyaya).[A.H.NidanaSthana 6/5] [Cha.Sa. ChikitsaSthana 24/46] Rajasika individuals are affected more quickly. [Cha. Sa.ChikitsaSthana 24/55] Rajas and tamas are involved in the pathogenesis of mada (intoxication)- murccha (syncope)- sanyasa (coma) conditions.[A.H. NidanaSthana 6/25] Similarly, in the historical description regarding the occurrence of rajayakshma, the prominence of rajas guna was observed in soma(moon).[Cha. Sa.ChikitsaSthana 8/7] It suggests the excess indulgence in activities to affect health and can lead to degenerative diseases. </p>
<p style='text-align:justify;'>Rajas and tamas guna are termed as the manas dosha.They are responsible for the occurrence of various mental disorders.[Cha.Sa. Sutra Sthana 1/57, 25/11,Cha.Sa. VimanaSthana 6/6, A.H. Sutra Sthana 1/21, Dalhana on Su.Sa. Sutra Sthana 1/4] The disorders are of two types:rajas dominant and tamas dominant. [Cha.Sa.NidanaSthana 1/4] The flickering nature of rajas guna makes it responsible for initiating pathogenesis and stimulating tamas in the manifestation of disease.It is thus termed an initiator (pravartaka).Tamas cannot proceed without the stimulation of rajas guna.[Cha.Sa.VimanaSthana 6/9] Rajas gunaand vatadoshaplay an important role in the spreading stage of dosha (prasaraavastha)in six stages of pathogenesis (shatkriyakala).[Su.Sa. Sutra Sthana 21/28] Rajas and tamas guna work in unison (anubandha) in the occurrence of diseases.[Cha.Sa.VimanaSthana 6/9] Rajas and tamas guna lead to the occurrence of conditions like kama(lust),krodha(anger), lobha(greed),irshya(jealousy),maana(ego),mada(intoxication),shoka(excessive sadness/ unhappiness),chittodvega(anxiety),bhaya(fear), harsha(excessive joyousness) etc.These can get afflicted along with shariradosha to cause various diseases and psychosomatic disorders. [Chakrapani on Cha.Sa. VimanaSthana 6/8] <br/>Vertigo occurs due to the dominanceof rajas guna,pitta dosha,and vatadosha.[Su.Sa.ShariraSthana4/56] Rajasguna is also pivotal in unmadaand apasmaradiseases.[Su.Sa.Uttar Tantra 61/4, Cha. Sa. Nidana Sthana 8/4, Cha.Sa. Chikitsa Sthana 10/4] Atattvabhinivesha is grave condition caused by the vitiation of rajas and tamas guna.[Cha.Sa. ChiktsaSthana 10/59] <br/>Similarly the rajas and tamas individuals fall prey to disease after reaching the advanced stages of intoxication (madatyaya).[A.H.NidanaSthana 6/5] [Cha.Sa. ChikitsaSthana 24/46] Rajasika individuals are affected more quickly. [Cha. Sa.ChikitsaSthana 24/55] Rajas and tamas are involved in the pathogenesis of mada (intoxication)- murccha (syncope)- sanyasa (coma) conditions.[A.H. NidanaSthana 6/25] Similarly, in the historical description regarding the occurrence of rajayakshma, the prominence of rajas guna was observed in soma(moon).[Cha. Sa.ChikitsaSthana 8/7] It suggests the excess indulgence in activities to affect health and can lead to degenerative diseases. </p>
== Concept of rajas from a philosophical point ofview ==
<p style='text-align:justify;'>Thetheory of trigunais fundamentally based on evolution as per bothayurvedaandSankhyaphilosophy. The prakritiis considered trigunatmaka. Hence its 'vikara'orexpressions are also 'trigunatmaka'in nature. Thus, whole universe is constitutedfrom the derivatives of triguna (Srishtiutpatti).[Su.Sa. Sutra Sthana 24/8] Rajas guna,along with sattva and tamas guna also plays a vitalrole in the perception of this philosophical aspect.It isresponsiblefor the generation, creation, and mutation of the srishtior universe.Rajas being active is responsible for stimulating both sattva and tamasguna intaijasaahankaraleading to the development of different vikara or the components of the universe.[Dalhana on Su.Sa.ShariraSthana 1/4] Thealliance or association of purusha with the 24tattva carries on as long as rajas and tamas are afflicted with it leading to rashipurusha (combination of 24 elements).The liberation from the effect (of rajas and tamas) by supremacy of sattva leads to freedom ofpurusha i.e. moksha or salvation to get freedom from its alliance with the tattva. [Cha.Sa.ShariraSthana 1/36] [Cha.Sa.ShariraSthana 1/142]. Thus, the moksha is described as a state of sattva predominance with absolute absence of rajas and tamas .[Cha.Sa.ShariraSthana 1/142] The rajas is thus termed as karanaor cause for gati (speed) and pravritti (trend).[Cha.Sa.ShariraSthana 2/38] <br/>Sankhya philosophy (Sankhyakarika 12-14) also focuses on the study of trigunawhere the rajas is representingapriti(dukkha or sorrow),pravritti(initiation, stimulation), upastambhakam(stimulator),chala(active, in motion).Thus, the study of rajas guna is necessary to understand the process of srishtiutpatti, rashi- purusha, moksha which form the philosophical basis of ayurveda. </p>
== Rajas guna involvement in functioning of triguna(Sankhyakarika13)<ref name="ref8">Ishwarkrishna, Sankhyakarika with Abhinavarajlakshmi Bhashya by Gaudapada and hindi translation by Sitaramshashtri and Prof. Balashashta,Sankhyakarika number 12-13 , printed 2019 , Chaukhambha Surbharati Prakashana , Varanasi , Page No.52-55 </ref> ==
<p style='text-align:justify;'>The working of the trigunacan be easily understood by two basic laws related to manasikadoshas/gunas. The three guṇaalways remain in dynamic interaction (mithunavritti). These three forces remain involved (anyonyaashraya) andinteract with each other in a variety of circumstances (anyonyaabhibhava). Rajas and tamas survive in the presence of sattva;tamas and sattva are put in motion in the field of rajas, whilesattva and rajas blend in the field of tamas. The core of the three qualities is their interconnection.These contradictory entities also help in the functioning of one another. Rajas guna is thus the stimulator and initiator of all the actions. </p>
== Treatment insights in the management of rajas dominant disorders ==
<p style='text-align:justify;'>As mentioned earlier, the pathology of rajas guna can be an important factor in the occurrence of various mental disorders (manas vyadhi).Ayurveda focuses on a holistic approach to balance triguna and promote mental health. Following measures can be undertaken for diseases involving the pathology of rajas guna.
<ol>
<li style="font-weight:bold">Manasikavegadharana(restraining psychological urges): <span style="font-weight:normal">Psychological urges like lobha (greed), shoka (sorrow), bhaya(fright), irshya(envious),dwesha(hate), raga(infatuation), ahankara(ego),nirlajja (indecency) etc. need to be controlled for the avoidance of mental health conditions. [Cha. Sa. Sutra Sthana 7/25-29] </span></li>
<li style="font-weight:bold">Daivavyapashrayachikitsa(spiritual therapy): <span style="font-weight:normal">It is divine therapy. It includes chanting & listening to different types ofmantras, homa-havana (rituals, offerings made to holy fire),upavasa (fasting), divya-aushadhi, manidhaaran (use of prestigious stones), mangala(auspicious ceremony), upahara (gifts) niyama (following of auspicious and spiritual rules),pranipata (respect of almighty).This helpsactivate the sattva's normal functioningand alleviate the vitiated tamas andrajas. </span></li>
<li style="font-weight:bold">Sattvavajayachikitsa(psychotherapy): <span style="font-weight:normal">Regulation of mind is the main aim of this therapy, by diversion of emotions, assurance, proper guidance, controlled thought process, patience, etc. </span></li>
<li style="font-weight:bold">Yuktivyapashrayachikitsa(medicinal and diet therapy): <span style="font-weight:normal">Use of medicines (internal and external or both) and ahara(food). This is further classified into 2 types: </span></li>
<ol style="list-style-type:lower-alpha">
<li style="font-weight:bold">Shamanakarma (pacification therapy): <span style="font-weight:normal">This treatment alleviates the dosha vitiation affecting the vitiation of rajas guna in the body. There are so many medicines described for treating mental illness. Few of them are described below: </span></li>
<ul>
<li style="font-weight:bold">Single herbs: <span style="font-weight:normal">Mandukaparni (Centellaasiatica Linn.), Shankhapushpi (Convolvulaspleuricaulis) etc.[Ch. Sa. chi. 1/30-31] </span></li>
<li style="font-weight:bold">Use of medicated ghrita(ghee) preparations: <span style="font-weight:normal">Mahapaishachikaghrita, Brahmi ghrita, Lashunadighrita.[Ch.Chi. 10/17-25] Mahakalyanakaghrita, Kalyanakaghrita, Puranaghrita, Prapuranaghritaetc. [Cha. Sa.ChikitsaSthana. 9/35-61]. </span></li>
<li style="font-weight:bold">Rasa aushadhi: <span style="font-weight:normal">Smritisagarrasa [Yogratnakar, ApasamaraChikitsa], Unmadagajankusharasa [BhaishajyaRatnavali, UnmadRogadhikar]According to Ayurveda, the nervous system is govern by Vata , an imbalance of Vata Dosha leads to poor mental alertness. These drugs alone or in combination helps to improve mental alertness when used on a regular basis. Some evidence based published research works are, </span></li></ul>
<ul style="list-style-type: '\27F9';">
<li>A clinical study on effect of Brahmi Ghrita on Depression- Author- Yogesh S Deole, HM Chandola.<ref name="ref9">https://www.researchgate.net/publication/353910690_AYURVEDIC_MEDICINAL_IMPORTANCE_OF_SHANKHPUSHPI_CONVOLVULUS_PLURICAULIS_POTENTAIL_COGNITION_BOOSTING_HERB </ref></li>
<li>Ayurvedic Medical importance of Shankhpushpi: potential cognition boosting herb, Author- Shifali Thakur, Hemlata Kaurav.<ref name="ref10">https://www.ayujournal.org/article.asp?issn=09748520;year=2008;volume=29;issue=4;spage=207;epage=214;aulast=Deole;type=0 </ref></li></ul>
<li style="font-weight:bold"><span style="font-weight:normal"></span></li>
<li style="font-weight:bold"><span style="font-weight:normal"></span></li>
<li style="font-weight:bold"><span style="font-weight:normal"></span></li>
</ol>
</p>