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'' =====  

===== ''Sattvavajaya'' =====  

''Satvavajaya'',<ref name=ref23/> 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.  

''Sattvavajaya'',<ref name=ref23/> or Psychotherapy, is one of the three principal categories of the approach to the patients care as described in Ayurvedic classics. In principle, ''sattvavajaya'' 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 of the Sanskrit phrase ''sattvavajayah punah ahitebhyo manonigraha''. This definition gives emphasis on three words i.e. ''ahita, artha'' and ''manonigraha''. <ref name=ref24>Karel nespor and R. H. Singh. The experiences with ayurvedic psychotherapy ‘satvavajaya’ in europe, Ancient Science of Life, Vol No. V No. 3 January 1986, Pages 154 – 155 </ref>

Charaka was the first scholar to give the name ''sattvavajaya'', 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''. <ref name=ref24>Karel nespor and R. H. Singh. The experiences with ayurvedic psychotherapy ‘sattvavajaya’ in europe, Ancient Science of Life, Vol No. V No. 3 January 1986, Pages 154 – 155 </ref>

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).