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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]

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.   

''Asatmyendriyartha 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, vicharya, 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.   

====== Dimensions of Sattvavajaya ======

====== Dimensions of ''Sattvavajaya'' ======

# '''Trivarga anveksana''': The therapy of mental disorders is done by following the trivargas i.e. the dharma, artha and kama (virtue, wealth and pleasure). The person with mental aliment should be made to remain in touch with the experts of treating mental illnesses and to know about atma (self), desha (place), kala (time), shakti (strength) and capacity properly.  

# '''Trivarga anveksana''': The therapy of mental disorders is done by following the ''trivargas'' i.e. the ''dharma, artha'' and ''kama'' (virtue, wealth and pleasure). The person with mental aliment should be made to remain in touch with the experts of treating mental illnesses and to know about ''atma'' (self), ''desha'' (place), ''kala'' (time), ''shakti'' (strength) and capacity properly.  

# Psycho-supportive Techniques: Acarya Caraka has described several psychological supportive techniques, under the sattvavajaya chikitsa. He advocates aswasana (reassurance and explanation), suhritvakya (guidance and suggestion), dharmartha vakya (education of individual and family), ishta vinashana (verbal shock), adbhuta darshana (showing extra ordinary things), tadana (physical shock), trasana (mental shock), santwana (rehabilitation and reassurance), which are also known as psychological intervention.  

# Psycho-supportive Techniques: Charaka has described several psychological supportive techniques, under the category of ''sattvavajaya chikitsa''. He advocates ''aswasana'' (reassurance and explanation), ''suhritvakya'' (guidance and suggestion), ''dharmartha vakya'' (education of individual and family), ''ishta vinashana'' (verbal shock), ''adbhuta darshana'' (showing extra ordinary things), ''tadana'' (physical shock), ''trasana'' (mental shock), ''santwana'' (rehabilitation,reassurance, or consolation), which are also known as psychological intervention.  

# Promotion of jnayana (cognition): The methods for improving jnayana (cognition) and its components like dhi (intellect), dhrti (controlling power) and smrti (recollection/ memory) are part of sattavavajaya chikitsa. Some important techniques / steps in promoting jnana are- recognizing and correcting negative automatic thoughts, teaching reattribution techniques, increasing objectivity in perspectives, keeping spiritual  understanding of life, identifying and testing maladaptive assumption, and decentering and it may also include such behavioural techniques as activity scheduling, homework assignments, graded task assignment, behavioural rehearsal, role playing and diversion techniques and teaching problem solving skills

# Promotion of ''jnayana'' (cognition): The methods for improving ''jnayana'' (cognition) and its components like ''dhi'' (intellect), ''dhrti'' (controlling power) and ''smrti'' (recollection/ memory) are part of ''sattavavajaya chikitsa''. Some important techniques / steps in promoting jnana are- recognizing and correcting negative automatic thoughts, teaching reattribution techniques, increasing objectivity in perspectives, keeping spiritual  understanding of life, identifying and testing maladaptive assumption, and decentering and it may also include such behavioural techniques as activity scheduling, homework assignments, graded task assignment, behavioural rehearsal, role playing and diversion techniques and teaching problem solving skills

# Promotion of vijnayana- It is mentioned in the scriptures and texts about the activities of the physical world, social and personal conducts, knowledge of the activities and interrelationship of body and mind, dietary rules, rules to be followed in disease state. The promotion of vijnana in context to sattvavajya includes the development and uses of behavioural techniques for treating psychosomatic and psychiatric disease. This relieves the patient's apprehensions and calms his disturbed mind.

# Promotion of vijnayana- It is mentioned in the scriptures and texts about the activities of the physical world, social and personal conducts, knowledge of the activities and interrelationship of body and mind, dietary rules, rules to be followed in disease state. The promotion of vijnana in context to sattvavajya includes the development and uses of behavioural techniques for treating psychosomatic and psychiatric disease. This relieves the patient's apprehensions and calms his disturbed mind.

# Promotion of samadhi like state (yogic psychotherapy): Samadhi is the ultimate stage in the  practice of yoga, which is a state of unwavering concentration. Promoting samadhi in a diseased state is trying to minimize the mental fluctuations, reduce the waverings ultimately leading to focused and tranquilized mind. It is achieved through the application of various yogic techniques.   

# Promotion of samadhi like state (yogic psychotherapy): Samadhi is the ultimate stage in the  practice of yoga, which is a state of unwavering concentration. Promoting samadhi in a diseased state is trying to minimize the mental fluctuations, reduce the waverings ultimately leading to focused and tranquilized mind. It is achieved through the application of various yogic techniques.