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| ====1. Proper nutrition for growth and development of mind:==== | | ====1. Proper nutrition for growth and development of mind:==== |
| Besides providing nutrition to body, diet has a great impact on mind as well. Many recently published research indicate effect of diet on mental health. Most of the research focus upon the antioxidants, nutraceuticals and their effect on functions of brain. Though, this is important at physical plane, nourishment of soul and mind are equally important with body. The effect of diet in nourishing five sheaths/coverings of body is observed in yogic texts. Any food first nourishes the sheath of nutrition, material, physical covering (annamaya kosha). Then it nourishes the sheath of life and energy covering (pranamaya kosha). After that, sheath or covering of mind (manomaya kosha), intellect (vijnanamaya kosha) and bliss (anandamaya kosha) are nourished in sequence resulting in blissful state of atman i.e. spiritual self. A subtler part of food is nourishing subtlest part of mind. Thereafter from that part, thoughts and emotions are evoked at a superficial level presenting behavior of that person. The purest (prasad) part of food nurtures soul finally. If this does not happen, it leads to psychiatric illness. | | Besides providing nutrition to body, diet has a great impact on mind as well. Many recently published research indicate effect of diet on mental health. Most of the research focus upon the antioxidants, nutraceuticals and their effect on functions of brain. Though, this is important at physical plane, nourishment of soul and mind are equally important with body. The effect of diet in nourishing five sheaths/coverings of body is observed in yogic texts. Any food first nourishes the sheath of nutrition, material, physical covering (annamaya kosha). Then it nourishes the sheath of life and energy covering (pranamaya kosha). After that, sheath or covering of mind (manomaya kosha), intellect (vijnanamaya kosha) and bliss (anandamaya kosha) are nourished in sequence resulting in blissful state of atman i.e. spiritual self. A subtler part of food is nourishing subtlest part of mind. Thereafter from that part, thoughts and emotions are evoked at a superficial level presenting behavior of that person. The purest (prasad) part of food nurtures soul finally. If this does not happen, it leads to psychiatric illness. |
− | Diet as etiological factor: | + | |
− | The health and disease originate from diet. [Cha. Sa. Sutra sthana,28/45] Incompatible, unhygienic food, impure, unclean, deformed, contaminated, intoxicated food leads to various psychotic and seizure disorders. [Cha. Sa., Chikitsa Sthana, 9/4, 10/4]
| + | '''Diet as etiological factor:''' |
− | 2. Rasayana [rejuvenation medicines]: | + | |
− | A group of herbs that promote intellectual functions and memory (medhya rasayana) is used for improving mental health. Juice of Guduchi (Tinospora cordifolia), Powder of yashtimadhu (Glycerrhiza glabra) with milk, paste of shankhapushpi (Convolvulus pluricaulis) and mandukaparni (Centella asiatica) promote intelligence and memory. [Cha.Sa. Chikitsa Sthana 1/3/30-31] These herbs are helpful as stress reliever, memory booster, anxiolytic, antidepressant, anti-aging medications in mental disorders. | + | The health and disease originate from diet. [Cha. Sa. [[Sutra sthana]] 28/45] |
− | Ayurveda herbs and formulations are researched for their effects in various aspects. Rasayana Ghana tablet (RGT), an Ayurvedic combination of Guduchi (Tinospora cordifolia Miers.) , dried fruit rind of Aamalaki (Emblica officinalis Garten.) , , and whole part of Gokshura (Tribulus terrestris Linn.) , is indicated for reducing mental stress and premature ageing. This classical formulation is prescribed with unequal quantity of ghee and honey as vehicle for maintenance of sexual vigor (vrishya), stability and steadiness (sthiratva), peacefulness and treatment of diseases (shanta vikara-dukkham), balance in mind and body (samah) and longevity (shatam jeevati) with black hairs (it restricts graying of hairs).[Ashtanga Hridaya, Uttara stana, 39/ 159] In experimental part of study, it showed potent anti-stress, ulcer preventing and adaptogenic activity. It showed good anxiolytic and antidepressant activity as well. In clinical research, the rasayana formulation improved quality of life in stressed individuals. It was effective in decreasing the physical complaints related to quality of life, improving the mental and emotional state, decreasing stress evaluation score in various aspects of life, increasing life enjoyment parameters and thus overall quality of life. It can be easily inferred that as the stress increases, the quality of life decreases to the hazardous physical and psychological impact of stress. Treatment with RGT showed 8.62% increase in the level of DHEAs within a span of two months as compared to 10.93% decrease shown by Placebo drug. This drug attenuated the decrease in anti-ageing hormone DHEAs and also tended to restore its level in the prematurely aged and stressed patients. The example shows effect of Ayurvedic drug on body and mind for positive health. | + | |
| + | Incompatible, unhygienic food, impure, unclean, deformed, contaminated, intoxicated food leads to various psychotic and seizure disorders. [Cha. Sa.[[Chikitsa Sthana]] 9/4, 10/4] |
| + | |
| + | ====2. Rasayana [rejuvenation medicines]:==== |
| + | A group of herbs that promote intellectual functions and memory (medhya rasayana) is used for improving mental health. Juice of Guduchi (Tinospora cordifolia), Powder of yashtimadhu (Glycerrhiza glabra) with milk, paste of shankhapushpi (Convolvulus pluricaulis) and mandukaparni (Centella asiatica) promote intelligence and memory. [Cha.Sa.[[Chikitsa Sthana]] 1/3/30-31] |
| + | |
| + | These herbs are helpful as stress reliever, memory booster, anxiolytic, antidepressant, anti-aging medications in mental disorders. |
| + | Ayurveda herbs and formulations are researched for their effects in various aspects. Rasayana Ghana tablet (RGT), an Ayurvedic combination of Guduchi (Tinospora cordifolia Miers.) , dried fruit rind of Aamalaki (Emblica officinalis Garten.) , and whole part of Gokshura (Tribulus terrestris Linn.), is indicated for reducing mental stress and premature ageing. This classical formulation is prescribed with unequal quantity of ghee and honey as vehicle for maintenance of sexual vigor (vrishya), stability and steadiness (sthiratva), peacefulness and treatment of diseases (shanta vikara-dukkham), balance in mind and body (samah) and longevity (shatam jeevati) with black hairs (it restricts graying of hairs).[Ashtanga Hridaya, Uttara stana, 39/ 159] |
| + | |
| + | In experimental part of study, it showed potent anti-stress, ulcer preventing and adaptogenic activity. It showed good anxiolytic and antidepressant activity as well. In clinical research, the rasayana formulation improved quality of life in stressed individuals. It was effective in decreasing the physical complaints related to quality of life, improving the mental and emotional state, decreasing stress evaluation score in various aspects of life, increasing life enjoyment parameters and thus overall quality of life. It can be easily inferred that as the stress increases, the quality of life decreases to the hazardous physical and psychological impact of stress. |
| + | |
| + | Treatment with RGT showed 8.62% increase in the level of DHEAs within a span of two months as compared to 10.93% decrease shown by Placebo drug. This drug attenuated the decrease in anti-ageing hormone DHEAs and also tended to restore its level in the prematurely aged and stressed patients. The example shows effect of Ayurvedic drug on body and mind for positive health. |
| + | |
| List of commonly used herbs in psychiatric disorders: | | List of commonly used herbs in psychiatric disorders: |
| + | |
| The common herbs are mentioned in the following table: | | The common herbs are mentioned in the following table: |
− | Sr.No. Herb Name Latin Name Common Name
| |
− | 1. Brahmi Bacopa monnieri Bacopa,Indian pennywort
| |
− | 2. Vacha Acorus calamus Linn. Sweet flag, Acorus
| |
− | 3. Jatamansi Nordostachis jatamansi DC Spikenard
| |
− | 4. Jyotishmati Celastrus panniculatus Willd. Staff tree
| |
− | 5. Ashvagandha Withania somnifera Indian ginseng
| |
− | 6. Kushmanda Benincasa hispida Thunb. White gourd melon
| |
− | 7. Sarpagandha Rauwolfia serpentina Benth
| |
− | 8. Tagar Valeriana wallichii DC Indian Valerian
| |
− | 9. Palandu Alium cepa Linn. Bulb onion
| |
− | 10. Rason Alium sativum Linn. Garlic
| |
| | | |
− | Effects of ayurvedic treatments in various neuro-psychiatric diseases: | + | {| class="wikitable" |
− | Various research works showed positive effect of ayurvedic treatments in anxiety disorders , , menopausal syndrome , , essential hypertension , , dementia , tension headache , , , migraine , attention deficit hyperactivity disorders , irritable bowel syndrome , stress induced chronic insomnia , insomnia , , depressive Illness , Alzheimer’s dementia , stress and premature ageing. A retrospective analysis of researches on effect of ayurvedic management in psychiatric diseases was done. The data showed that Ayurvedic formulations like aamalakyadi and medhya rasayana ghrita (in Alzheimer’s disease), rasayana ghana tablets (in stress), brahmi ghrita (in depression), shirodhara (in insomnia), saraswatarishta (in perimenopausal syndrome) are moderately effective in treatment of psychiatric diseases. Sattvavajaya therapy and powder of Pippalimula with jaggery are observed effective in patients of insomnia. Sattvavajaya therapy was found more effective in reducing mental symptoms like tension (chinta), fear (bhaya) and anger (krodha). | + | |- |
− | 3. Panchakarma (purification therapies): | + | ! Sr. No. !!Herb Name !!Latin Name !! Common Name |
− | The purification therapies improve clarity in senses, mind and intellect. [Cha.Sa. Sutra Sthana 16/6] [Cha. Sa. Sutra Sthana 15 /22] They are indicated in management of all psychiatric and psychosomatic disorders based upon state of dosha. [Cha.Sa. Chikitsa Sthana 9, 10] | + | |- |
− | 4. Therapeutic massage (abhyanga): | + | |1.|| Brahmi ||Bacopa monnieri || Bacopa,Indian pennywort |
− | Therapeutic massage (abhyanga) is beneficial in slowing the aging process, pacifying vitiated vata and increasing relaxation of mind, stabilizing mind in order to adopt with stress. [Cha. Sa. Sutra sthana,5/81,85,89] Recent study shows beneficial effects of massage on reducing stress. | + | |- |
− | 5. Oil dripping method (shirodhara): | + | |2. || Vacha ||Acorus calamus Linn.|| Sweet flag, Acorus |
| + | |- |
| + | |3.|| Jatamansi || Nordostachis jatamansi DC || Spikenard |
| + | |- |
| + | |4.|| Jyotishmati || Celastrus panniculatus Willd.|| Staff tree |
| + | |- |
| + | |5.|| Ashvagandha ||Withania somnifera||Indian ginseng |
| + | |- |
| + | |6.|| Kushmanda ||Benincasa hispida Thunb.||White gourd melon |
| + | |- |
| + | |7.|| Sarpagandha|| Rauwolfia serpentina ||Benth |
| + | |- |
| + | |8.|| Tagar || Valeriana wallichii DC || Indian Valerian |
| + | |- |
| + | |9.|| Palandu || Alium cepa Linn.|| Bulb onion |
| + | |- |
| + | |10.|| Rason ||Alium sativum Linn. || Garlic |
| + | |} |
| + | |
| + | '''Effects of ayurvedic treatments in various neuro-psychiatric diseases:''' |
| + | |
| + | Various research works showed a positive effect of ayurvedic treatments in anxiety disorders , , menopausal syndrome, essential hypertension ,dementia , tension headache, migraine, attention deficit hyperactivity disorders , irritable bowel syndrome , stress-induced chronic insomnia , insomnia , depressive Illness , Alzheimer’s dementia , stress and premature ageing. |
| + | |
| + | A retrospective analysis of researches on effect of ayurvedic management in psychiatric diseases was done. The data showed that Ayurvedic formulations like aamalakyadi and medhya rasayana ghrita (in Alzheimer’s disease), rasayana ghana tablets (in stress), brahmi ghrita (in depression), shirodhara (in insomnia), saraswatarishta (in perimenopausal syndrome) are moderately effective in treatment of psychiatric diseases. |
| + | |
| + | Sattvavajaya therapy and powder of Pippalimula with jaggery are observed effective in patients of insomnia. Sattvavajaya therapy was found more effective in reducing mental symptoms like tension (chinta), fear (bhaya) and anger (krodha). |
| + | ====3. Panchakarma (purification therapies):==== |
| + | The purification therapies improve clarity in senses, mind and intellect. [Cha.Sa. Sutra Sthana 16/6] [Cha. Sa. Sutra Sthana 15 /22] They are indicated in the management of all psychiatric and psychosomatic disorders based upon state of dosha. [Cha.Sa. Chikitsa Sthana 9, 10] |
| + | ====4. Therapeutic massage (abhyanga):==== |
| + | Therapeutic massage (abhyanga) is beneficial in slowing the aging process, pacifying vitiated vata and increasing relaxation of mind, stabilizing mind in order to adopt with stress. [Cha. Sa. [[Sutra sthana]] 5/81,85,89] Recent study shows beneficial effects of massage on reducing stress. |
| + | ====5. Oil dripping method (shirodhara):==== |
| Effects of pouring therapeutic oil on forehead in rhythmic pattern (shirodhara) are studied well. A standardized shirodhara leads to a state of alert calmness similar to the relaxation response observed in meditation. The clinical benefits observed with shirodhara in anxiety neurosis, hypertension, and stress aggravation due to chronic degenerative diseases could be mediated through these adaptive physiological effects. Researchers at University of Toyama, Japan proved that the pharmaco-physio-psychologic action of ayurvedic oil treatment may provide a useful model for future pharmaco-physio-psychotherapy. | | Effects of pouring therapeutic oil on forehead in rhythmic pattern (shirodhara) are studied well. A standardized shirodhara leads to a state of alert calmness similar to the relaxation response observed in meditation. The clinical benefits observed with shirodhara in anxiety neurosis, hypertension, and stress aggravation due to chronic degenerative diseases could be mediated through these adaptive physiological effects. Researchers at University of Toyama, Japan proved that the pharmaco-physio-psychologic action of ayurvedic oil treatment may provide a useful model for future pharmaco-physio-psychotherapy. |
| Thus, Herbs and therapies having rejuvenation properties can be utilized for promotion, preservation and restoration of positive mental health. | | Thus, Herbs and therapies having rejuvenation properties can be utilized for promotion, preservation and restoration of positive mental health. |
− | II. Im-materialistic measures (adravyabhuta chikitsa) | + | ===II. Im-materialistic measures (adravyabhuta chikitsa)=== |
− | The im-materialistic measures focus on improving positive mental health without using any substance. The practices of ideal code of conduct (sadvritta) and achara rasayana are beneficial. Some research studies are mentioned below: | + | The im-materialistic measures focus on improving positive mental health without using any substance. The practices of ideal code of conduct (sadvritta) and achara rasayana are beneficial. Some research studies are mentioned below: |
− | 1. Meditation: | + | |
| + | ====1.Meditation:==== |
| Meditation is the most powerful therapy for mental health. It is an exercise of consciousness to expand beyond the day-to-day experience of duality. It reduces stress, increases creativity and efficiency of the inner faculty. The process of meditation goes beyond the mind to the deepest level of the inner Self. It connects with the soul (atman). Research has confirmed many health benefits associated with the practice of meditation. These include stress reduction, decreased anxiety, decreased depression, reduction in pain (both physical and psychological), improved memory, and increased efficiency. Meditation increases regional cerebral blood flow in the frontal and anterior cingulate regions of the brain, increases efficiency in the brain's executive attentional network, and increases electroencephalogram (EEG) coherence. A study on the effect of meditation on the executive attentional network found that meditators were faster on all tasks. With aging, the brain cortical thickness (gray matter, which contains neurons) decreases, whereas meditation experience is associated with an increase in gray matter in the brain. | | Meditation is the most powerful therapy for mental health. It is an exercise of consciousness to expand beyond the day-to-day experience of duality. It reduces stress, increases creativity and efficiency of the inner faculty. The process of meditation goes beyond the mind to the deepest level of the inner Self. It connects with the soul (atman). Research has confirmed many health benefits associated with the practice of meditation. These include stress reduction, decreased anxiety, decreased depression, reduction in pain (both physical and psychological), improved memory, and increased efficiency. Meditation increases regional cerebral blood flow in the frontal and anterior cingulate regions of the brain, increases efficiency in the brain's executive attentional network, and increases electroencephalogram (EEG) coherence. A study on the effect of meditation on the executive attentional network found that meditators were faster on all tasks. With aging, the brain cortical thickness (gray matter, which contains neurons) decreases, whereas meditation experience is associated with an increase in gray matter in the brain. |
− | The practices of ‘dhyaana’ and ‘samaadhi’ are referred as two indistinct stages of meditation. Samaadhi means the withdrawal of mind from all its objects and its concentration and union with self. ‘Dhyaana’ literally means to think, imagine, contemplate, recollect. ‘Samaadhi’ means intense abstract meditation or fixing of mind or attention. It also means putting together or joining of mind and soul. Dhyaana is referred to both the act of inward contemplation in the broadest sense and more technically to the intermediate state between mere attention to an object (dhaarana) and complete absorption in it (samaadhi). These practices produce ample psychological benefits like control of thoughts, detachment, happiness and peace of mind, concentration, spontaneity and creativity, help in discovering the purpose of life. The spiritual benefits include preservation the harmony of body, mind and soul. It helps in understanding eternity, own spirituality with own faith. Meditation is the most important technique in prevention as well as management of psychiatric disorders.
| |
| | | |
− | 2. Mantra therapy / music therapy / faith therapy: | + | The practices of ‘dhyaana’ and ‘samaadhi’ are referred as two indistinct stages of meditation. Samaadhi means the withdrawal of mind from all its objects and its concentration and union with self. ‘Dhyaana’ literally means to think, imagine, contemplate, recollect. ‘Samaadhi’ means intense abstract meditation or fixing of mind or attention. It also means putting together or joining of mind and soul. Dhyaana is referred to both the act of inward contemplation in the broadest sense and more technically to the intermediate state between mere attention to an object (dhaarana) and complete absorption in it (samaadhi). These practices produce ample psychological benefits like control of thoughts, detachment, happiness and peace of mind, concentration, spontaneity and creativity, help in discovering the purpose of life. The spiritual benefits include the preservation of the harmony of body, mind and soul. It helps in understanding eternity, own spirituality with own faith. Meditation is the most important technique in the prevention as well as management of psychiatric disorders. |
− | Mantra [chanting holy hymns] acts through sound vibrations. Sharma H. et. Al, in his research at Ohio state University proved the efficacy of effects of 'primordial sounds' [Sama Veda] on decreasing growth of cancer cell lines as compared to rock music. Pratap G. critically analyzed the effect of mantra on positive mental health. Recently researchers at Massachusetts General Hospital and Beth Israel Deaconess Medical center report that the relaxation response – a state of deep rest attained through breathing, meditation, yoga and other practices. This triggers changes in gene expression that affect the body’s immune system, energy metabolism and insulin secretion. | + | ====2. Mantra therapy / music therapy / faith therapy:==== |
− | 3. Contemplation or prayer: | + | Mantra [chanting holy hymns] acts through sound vibrations. Sharma H. et. Al, in his research at Ohio state University proved the efficacy of the effects of 'primordial sounds' [Sama Veda] on decreasing the growth of cancer cell lines as compared to rock music. Pratap G. critically analyzed the effect of mantra on positive mental health. Recently researchers at Massachusetts General Hospital and Beth Israel Deaconess Medical center report that the relaxation response – a state of deep rest attained through breathing, meditation, yoga and other practices. This triggers changes in gene expression that affect the body’s immune system, energy metabolism and insulin secretion. |
− | Contemplation involves stilling one’s material thoughts, focusing on material questions or issues, and listening to intuitive answers. Prayer can offer an individual to express gratitude, share hopes and fears with higher power. This helps in connecting the individual with its higher consciousness. | + | ====3. Contemplation or prayer:==== |
− | The sound vibrations created by self or musical waves unified with those of cosmos vibrations can have subtle effect on the subconscious mind, leading to healing and strengthening its power. Effect of a scientific prayer and other various techniques on subconscious mind and mental health through law of belief and faith is well studied. | + | Contemplation involves stilling one’s material thoughts, focusing on material questions or issues, and listening to intuitive answers. Prayer can offer an individual to express gratitude, share hopes and fears with higher power. This helps in connecting the individual with its higher consciousness. |
− | 4. Exercise (vyayama): | + | |
− | Exercise corrects metabolism, provides physical and mental stability, lightness, strength, endurance and mitigation of dosha (especially kapha). [Cha. Sa. Sutra Sthana, 7/32] Lack of exercise (avyayama) oppositely affects the body and mind, increase kapha dosha, and tamas. In a study, over 90% patients of depression were not following any exercise. Recent research demonstrated that exercise generates new neurons in the hippocampus, the area of the brain responsible for some aspects of memory. It improves learning and memory tasks. Another study reported that regular physical exercise has a variety of benefits that may help promote physiological and psychological wellbeing in adolescent females with depressive symptoms. Exercise has been shown to convey a variety of long and short term benefits to the brain and body. Regular physical exercise increases learning capacity, sharpens memory and boosts overall cognitive functions. Exercise and physical fitness, particularly aerobic fitness, not only improves short term mental processes, but also decrease the long-term risk of stroke, Alzheimer’s disease and other forms of age related cognitive decline. Science has also associated regular exercise with improved sleep, improved self-esteem, mood and relaxation, improved bone density, decreased risk of cardio vascular diseases, diabetes mellitus, hypertension and certain cancers. , , | + | The sound vibrations created by self or musical waves unified with those of cosmos vibrations can have subtle effect on the subconscious mind, leading to healing and strengthening its power. Effect of a scientific prayer and other various techniques on subconscious mind and mental health through law of belief and faith is well studied. |
− | Sengupta P. reviewed the health impacts of yoga and pranayama. Regular physical exercise, pranayama [breathing exercises] showed good results on improving higher intellectual functions and delays brain ageing. A study showed two weeks of Yoga practice potentially reduced anxiety and depression and improved self-esteem of orphanage adolescents and young adults. | + | |
− | 5. Sleep (nidra): | + | ====4. Exercise (vyayama):==== |
− | Sleep is essential for good health and considered as one of the three pillars of life. Sleep depends upon the natural retirement of mind and sense organs owing to fatigue. [Cha. Sa. Sutra Sthana 21/35] Sleep is necessary for proper functions of nervous system. Activity in parts of the brain that controls emotions, decision making processes and social interactions is drastically reduced during deep sleep. This suggests that this type of sleep may help people maintain optimum emotional and social functioning while they are awake. Optimizing one’s sleep has a major impact on one’s resilience, that in turn affects one’s equanimity and coherence. | + | Exercise corrects metabolism, provides physical and mental stability, lightness, strength, endurance and mitigation of dosha (especially kapha). [Cha. Sa. Sutra Sthana, 7/32] Lack of exercise (avyayama) oppositely affects the body and mind, increase kapha dosha, and tamas. In a study, over 90% patients of depression were not following any exercise. Recent research demonstrated that exercise generates new neurons in the hippocampus, the area of the brain responsible for some aspects of memory. It improves learning and memory tasks. Another study reported that regular physical exercise has a variety of benefits that may help promote physiological and psychological wellbeing in adolescent females with depressive symptoms. Exercise has been shown to convey a variety of long and short term benefits to the brain and body. Regular physical exercise increases learning capacity, sharpens memory and boosts overall cognitive functions. Exercise and physical fitness, particularly aerobic fitness, not only improves short term mental processes, but also decrease the long-term risk of stroke, Alzheimer’s disease and other forms of age related cognitive decline. Science has also associated regular exercise with improved sleep, improved self-esteem, mood and relaxation, improved bone density, decreased risk of cardio vascular diseases, diabetes mellitus, hypertension and certain cancers. |
− | Inadequate sleep can vitiate vata-pitta dosha, disturb kapha at physical level. At mental level, it can disproportionate rajas, tamas and sattva quality.[Cha. Sa. Sutra Sthana 21/50] This endangers the person into disequilibrium state leading to disease. Sleep deprivation leads to drowsiness, inability to concentrate, impaired memory and physical strength. Further it leads to hallucinations and mood swings. Sleep duration changes according to age. The amount of sleep a person needs is the optimum amount that allows the person to function properly without feeling drowsy. Ayurveda advises adaptations in duration and timings of sleep according to season and age as well as bodily conditions. Various studies support the finding that improper sleep can adversely affect the physical and psychological functioning. , | + | |
| + | Sengupta P. reviewed the health impacts of yoga and pranayama. Regular physical exercise, pranayama [breathing exercises] showed good results on improving higher intellectual functions and delays brain ageing. A study showed two weeks of Yoga practice potentially reduced anxiety and depression and improved self-esteem of orphanage adolescents and young adults. |
| + | |
| + | ====5. Sleep (nidra):==== |
| + | Sleep is essential for good health and considered as one of the three pillars of life. Sleep depends upon the natural retirement of mind and sense organs owing to fatigue. [Cha. Sa. [[Sutra Sthana]] 21/35] Sleep is necessary for the proper functions of nervous system. Activity in parts of the brain that controls emotions, decision making processes and social interactions is drastically reduced during deep sleep. This suggests that this type of sleep may help people maintain optimum emotional and social functioning while they are awake. Optimizing one’s sleep has a major impact on one’s resilience, that in turn affects one’s equanimity and coherence. |
| + | |
| + | Inadequate sleep can vitiate [[vata]]-[[pitta]] [[dosha]], disturb kapha at physical level. At mental level, it can disproportionate rajas, tamas and sattva quality.[Cha. Sa.[[Sutra Sthana]] 21/50] This endangers the person into disequilibrium state leading to disease. |
| + | |
| + | Sleep deprivation leads to drowsiness, inability to concentrate, impaired memory and physical strength. Further it leads to hallucinations and mood swings. Sleep duration changes according to age. The amount of sleep a person needs is the optimum amount that allows the person to function properly without feeling drowsy. Ayurveda advises adaptations in duration and timings of sleep according to season and age as well as bodily conditions. Various studies support the finding that improper sleep can adversely affect the physical and psychological functioning. |
| + | |
| It is observed that proper quality and quantity sleep is needed for positive mental health. | | It is observed that proper quality and quantity sleep is needed for positive mental health. |
− | 6. Control over impulses: | + | ====6. Control over impulses:==== |
− | The person willing for eternal well-being should control the impulses of motor, mental, and vocal activities speech. Greed, grief, fear, anger, egoism, shamelessness [ | + | The person willing for eternal well-being should control the impulses of motor, mental, and vocal activities speech. Greed, grief, fear, anger, egoism, shamelessness (impudence), jealousy, excess affliction (in anything) and desire to get other’s wealth are mental activities. |
− | impudence], jealousy, excess affliction [in anything] and desire to get other’s wealth are mental activities. | + | |
− | Harsh talks, excess talking, that which intends to harm others or backbiting, lying and untimely speech [improper words at improper time] are vocal activities. | + | Harsh talks, excess talking, that which intends to harm others or backbiting, lying and untimely speech (improper words at improper time) are vocal activities. |
− | Physical actions intended to trouble others, stealing, violence [persecution] etc. shall be restrained. These control makes a person virtuous and free from all evil deeds, and happy to enjoy life. [Cha. Sa. Sutra Sthana 7/27-30] | + | |
− | 7. Rejuvenation behavior therapy [aachara rasayana]: | + | Physical actions intended to trouble others, stealing, violence (persecution) etc. shall be restrained. This control makes a person virtuous and free from all evil deeds, and happy to enjoy life. [Cha. Sa. [[Sutra Sthana]] 7/27-30] |
| + | |
| + | ====7. Rejuvenation behavior therapy [aachara rasayana]:==== |
| Ayurveda summarizes good code of conduct and behavior for rejuvenation of physical as well as mental health. This included following practices: | | Ayurveda summarizes good code of conduct and behavior for rejuvenation of physical as well as mental health. This included following practices: |
− | • Being truthful, free from anger, nonviolent, abstaining from wine and women, relaxed, calm and soft spoken.
| |
− | • The person is engaged in meditation and cleanliness, perseverant, observing charity, penance, worshipping, loving and compassionate, vigilant and takes proper sleep. He consumes ghee with milk daily, considering the measure of place and time.
| |
− | • He is well behaved, simple, with his senses well concentrated to spirituality.
| |
− | • He keeps company of elders, positivist, self-restrained and devoted to holy books. [Cha. Sa. Chikitsa Sthana 1/4/30-35]
| |
− | Theses works:
| |
− | Theses on concept of mind:
| |
− | At I.P.G.T.& R.A.-JĀMNAGAR
| |
− | • Sharma Vadabrata (1963)-Mānas Vijñāna -Jāmnagar
| |
− | • Agrawal P.S (1963)-Mānas Karma Adhyayana (Smṛti Medhā Buddhi
| |
− | Vivechana).
| |
− | • Chacko P.T (1987)-A study on Sattva (mental constitution) in school going
| |
− | children of Jāmnagar.
| |
− | • Chandrakar R.P (1997)-Concept of Manas and its role in psycho pathology
| |
− | w.s.r.to Viṣāda (depression).
| |
− | • Shreevastha (2000)-Concept of Mānas Prakṛti and its role in psychopathology
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− | w.s.r to Anavasthita Cittattva (general anxiety disorders) and its management.
| |
− | • Pandya Siddesh (2005)-Ayurvedokta Sattvāvajaya Cikitsā aur self hypnosis
| |
− | ka Smṛti -vardhaka evam Anidra pe Caraka Cikitsā ke pakṣa ka Adhyayana.
| |
− | • Mohanty Bishnupriya K (2001)-Concept of Mano Abhighātkara bhāvas on
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− | Āma (free redicles) Utpatti particular to Madhumeha (diabetus melitus).
| |
− | • Neeta Patel (2008)-The conceptual and applied study of Medhā and Manas in
| |
− | Āyurveda.
| |
− | At other places
| |
− | • Chaube Deobrat (1979)-A study on mind-body relationship w.s.r. to Caraka
| |
− | Saṃhitā -B.H.U.
| |
− | • Sharma I.S. (1992)-Mana ka svaroopa evam uska kriyātmaka parigyāna-
| |
− | Jaipur.
| |
− | • Ghosh Tapan(1999)-Studies on the concept of Mana in Saṃhitā w.s.r. to
| |
− | psychological parameters-Kolkata.
| |
− | Theses on Ayurvedic management of psychiatric diseases:
| |
− | 1. Parsania Sanjay C. KC (MR). A Clinical Study on the Role of Jala-Dhara and Sankhapushphi (Convolvulus pluricaulis Chois.) in the Management of Chittodvega (Anxiety Disorders). L-2657. 2001.
| |
− | 2. Pateria M. KC (MR). A Clinical Study of the Manasika Bhavas in Menopausal Syndrome and its Management by Medhya Rasayana and Shiro-Dhara. L-2764. 2002.
| |
− | 3. Shah Tejal. KC (MR). A Clinical Study on Ayurvedic Aspect of Dementia and its Management. 2002.
| |
− | 4. Patel Dhananjay. KC (MR). The Role of Manasika Bhavas in the Aetio-pathogenesis of Uccha-Rakta-Cchapa (Hypertension) and its Management with Medhya Rasayana and Shiro-Dhara. 2003.
| |
− | 5. Patel Ratna. KC (PK). A Comparative Study on the Role of Medhya Ghrita Administered by Nasya and Oral Route in the Management of Vatika Shirah-Shoola (Tension Headache). 2002.
| |
− | 6. Shoor Suraj. KC (MR). Study on the Role of Manasika Bhavas in the Aetiopathogenesis of Shirah-Shoola (Migraine) and its Management. 2003.
| |
− | 7. Jogal Devangi N. (KC). A Comparative Study on the Role of Jala-Dhara and Jatamansi (Nardostachys Jatamansi) in the Management of Vatika Shirah-Shoola (Tension Headache). L-2924. 2004.
| |
− | 8. Nirmal Dhamini A. KC (MR). Role Manasa Bhavas in Anidra and its Management with Certain Indigenous Drugs and Shiro-Dhara. L-2930. 2004.
| |
− | 9. Ahir Yogita U. KC (MR). Clinico-Experimental Study of Kushmandadi Ghrita in Generalized Anxiety Disorder w.s.r. to Chittodvega. 2005.
| |
− | 10. Chetali Bhat. (KB). A Pharmaco-Clinical Study on the Management of Mandukaparni (Centella asiatica) in Attention-Deficit/Hyperactivity Disorder (ADHD). 2006.
| |
− | 11. Hetal Dave. (KC). A Comparative Study on the Role of Medhya Rasayana Yoga and Dashamula Kwathadhara in the Management of Vatika Shirahshula (Tension Headache). 2006.
| |
− | 12. Raksha Mer. (KC). A Clinical Study on Manasikbhava in Irritable Bowel Syndrome and its Management with Kutajadi Avaleha and Medhyarasayana. 2006.
| |
− | 13. Anil Kumar Singh. (MR). A Clinical Study of Manasika Bhavas in Anidra w.s.r to Stress Induced Chronic Insomnia and its Management with Mamsyadi Ghrita and Dashamula Kwatha Shirodhara. 2007.
| |
− | 14. Vansh Bina H. (MR). A Clinical Study on Mansika Bhavas in Anidra w.s.r. to Stress Induced Insomnia and its Management with Tagaradi Kwatha and Mahishi Dugdha Shirodhara. 2008.
| |
− | 15. Deole Yogesh S. (MR). Clinico-Experimental Study on Effect of Brahmi Ghrita on Depressive Illness. 2008.
| |
− | 16. Kundu Chittaranjan. (MR). Role Manasika Bhava in Etiopathogenesis of Essential Hypertension and its Management by Shirodhara and Sarpagandha Vati. 2009
| |
− | 17. Santwani Khyati M. (MR). An Assessment of Mansika Bhavas in Menopausal Syndrome and its Management. 2009.
| |
− | 18. Chaudhury Kundan. A Comparative Study on the Management of Senile Dementia with Polyherbal Medhya Rasayana Ghrita and Aamalakyadi Ghrita. PhD Thesis, Submitted to Gujarat Ayurved University, Jamnagar. 2010.
| |
− | 19. Deole YS. Clinico-Experimental Study on Role of Stress in Premature Ageing and its Management with Rasayana Yoga. PhD Thesis, Submitted to Gujarat Ayurved University, Jamnagar. 2011.
| |
− | Further reading:
| |
− | • Thakar V.J., Jyoti pracheta, Mana ane Manas roga, Vishvabharati Prakashana,Nagpur,India ,
| |
− | • Chandrakara R.P.:Concept of Manasa and its role in Psycho pathology with special reference to Vishada (depression),Department of Basic principles, I.P.G.T.R.A., Jamnagar, M.D. Ayu. Thesis (1997) pg. 103
| |
− | • Bhagvadgita As It Is (Marathi), by A.C. Bhaktivedanta Swami Prabhupada, eigth edition, Bhaktivedanta Book Trust, Juhu, Mumbai – 400 049, 2001
| |
− | • Gheranda Samhita
| |
− | • Patanjala Yoga Sutra
| |
− | • Yoga and Kriya
| |
− | • Ayurvediya Manas Roga Vijnana by Prof.R.H.Singh
| |
− | • Abhinav Manas Roga Vijnana by Dr. Rajendra Prakash Bhatnagar published by Soorya prakash Sansthan, Udaipur (Rajasthan)
| |
| | | |
− | References | + | *Being truthful, free from anger, nonviolent, abstaining from wine and women, relaxed, calm and soft spoken. |
| + | |
| + | *The person is engaged in meditation and cleanliness, perseverant, observing charity, penance, worshipping, loving and compassionate, vigilant and takes proper sleep. He consumes ghee with milk daily, considering the measure of place and time. |
| + | |
| + | *He is well behaved, simple, with his senses well concentrated to spirituality. |
| + | |
| + | *He keeps company of elders, positivist, self-restrained and devoted to holy books. [Cha. Sa. [[Chikitsa Sthana]] 1/4/30-35] |
| + | ==Theses works:== |
| + | '''Theses on concept of mind:''' |
| + | |
| + | '''At I.P.G.T.& R.A.-JĀMNAGAR''' |
| + | |
| + | 1. Sharma Vadabrata (1963)-Mānas Vijñāna -Jāmnagar |
| + | |
| + | 2. Agrawal P.S (1963)-Mānas Karma Adhyayana (Smṛti Medhā Buddhi Vivechana). |
| + | |
| + | 3. Chacko P.T (1987)-A study on Sattva (mental constitution) in school-going children of Jāmnagar. |
| + | |
| + | 4.Chandrakar R.P (1997)-Concept of Manas and its role in psychopathology w.s.r.to Viṣāda (depression). |
| + | |
| + | 5. Shreevastha (2000)-Concept of Mānas Prakṛti and its role in psychopathology w.s.r to Anavasthita Cittattva (general anxiety disorders) and its management. |
| + | |
| + | 6.Pandya Siddesh (2005)-Ayurvedokta Sattvāvajaya Cikitsā aur self hypnosis ka Smṛti -vardhaka evam Anidra pe Caraka Cikitsā ke pakṣa ka Adhyayana. |
| + | |
| + | 7.Mohanty Bishnupriya K (2001)-Concept of Mano Abhighātkara bhāvas on Āma (free redicles) Utpatti particular to Madhumeha (diabetus melitus). |
| + | |
| + | 8.Neeta Patel (2008)-The conceptual and applied study of Medhā and Manas in Āyurveda. |
| + | |
| + | '''At other institutes''' |
| + | |
| + | 9. Chaube Deobrat (1979)-A study on mind-body relationship w.s.r. to Caraka Saṃhitā -B.H.U. |
| + | |
| + | 10 Sharma I.S. (1992)-Mana ka svaroopa evam uska kriyātmaka parigyāna-Jaipur. |
| + | |
| + | 11. Ghosh Tapan(1999)-Studies on the concept of Mana in Saṃhitā w.s.r. to psychological parameters-Kolkata. |
| + | |
| + | '''Theses on Ayurvedic management of psychiatric diseases:''' |
| + | |
| + | 1.Parsania Sanjay C. KC (MR). A Clinical Study on the Role of Jala-Dhara and Sankhapushphi (Convolvulus pluricaulis Chois.) in the Management of Chittodvega (Anxiety Disorders). L-2657. 2001. |
| + | |
| + | 2.Pateria M. KC (MR). A Clinical Study of the Manasika Bhavas in Menopausal Syndrome and its Management by Medhya Rasayana and Shiro-Dhara. L-2764. 2002. |
| + | |
| + | 3.Shah Tejal. KC (MR). A Clinical Study on Ayurvedic Aspect of Dementia and its Management. 2002. |
| + | |
| + | 4.Patel Dhananjay. KC (MR). The Role of Manasika Bhavas in the Aetio-pathogenesis of Uccha-Rakta-Cchapa (Hypertension) and its Management with Medhya Rasayana and Shiro-Dhara. 2003. |
| + | |
| + | 5.Patel Ratna. KC (PK). A Comparative Study on the Role of Medhya Ghrita Administered by Nasya and Oral Route in the Management of Vatika Shirah-Shoola (Tension Headache). 2002. |
| + | |
| + | 6.Shoor Suraj. KC (MR). Study on the Role of Manasika Bhavas in the Aetiopathogenesis of Shirah-Shoola (Migraine) and its Management. 2003. |
| + | |
| + | 7.Jogal Devangi N. (KC). A Comparative Study on the Role of Jala-Dhara and Jatamansi (Nardostachys Jatamansi) in the Management of Vatika Shirah-Shoola (Tension Headache). L-2924. 2004. |
| + | |
| + | 8.Nirmal Dhamini A. KC (MR). Role Manasa Bhavas in Anidra and its Management with Certain Indigenous Drugs and Shiro-Dhara. L-2930. 2004. |
| + | |
| + | 9.Ahir Yogita U. KC (MR). Clinico-Experimental Study of Kushmandadi Ghrita in Generalized Anxiety Disorder w.s.r. to Chittodvega. 2005. |
| + | |
| + | 10.Chetali Bhat. (KB). A Pharmaco-Clinical Study on the Management of Mandukaparni (Centella asiatica) in Attention-Deficit/Hyperactivity Disorder (ADHD). 2006. |
| + | |
| + | 11.Hetal Dave. (KC). A Comparative Study on the Role of Medhya Rasayana Yoga and Dashamula Kwathadhara in the Management of Vatika Shirahshula (Tension Headache). 2006. |
| + | |
| + | 12.Raksha Mer. (KC). A Clinical Study on Manasikbhava in Irritable Bowel Syndrome and its Management with Kutajadi Avaleha and Medhyarasayana. 2006. |
| + | |
| + | 13.Anil Kumar Singh. (MR). A Clinical Study of Manasika Bhavas in Anidra w.s.r to Stress Induced Chronic Insomnia and its Management with Mamsyadi Ghrita and Dashamula Kwatha Shirodhara. 2007. |
| + | |
| + | 14.Vansh Bina H. (MR). A Clinical Study on Mansika Bhavas in Anidra w.s.r. to Stress Induced Insomnia and its Management with Tagaradi Kwatha and Mahishi Dugdha Shirodhara. 2008. |
| + | |
| + | 15.Deole Yogesh S. (MR). Clinico-Experimental Study on Effect of Brahmi Ghrita on Depressive Illness. 2008. |
| + | |
| + | 16.Kundu Chittaranjan. (MR). Role Manasika Bhava in Etiopathogenesis of Essential Hypertension and its Management by Shirodhara and Sarpagandha Vati. 2009 |
| + | |
| + | 17.Santwani Khyati M. (MR). An Assessment of Mansika Bhavas in Menopausal Syndrome and its Management. 2009. |
| + | |
| + | 18.Chaudhury Kundan. A Comparative Study on the Management of Senile Dementia with Polyherbal Medhya Rasayana Ghrita and Aamalakyadi Ghrita. PhD Thesis, Submitted to Gujarat Ayurved University, Jamnagar. 2010. |
| + | |
| + | 19.Deole YS. Clinico-Experimental Study on Role of Stress in Premature Ageing and its Management with Rasayana Yoga. PhD Thesis, Submitted to Gujarat Ayurved University, Jamnagar. 2011. |
| + | |
| + | ==Further reading:== |
| + | *Thakar V.J., Jyoti pracheta, Mana ane Manas roga, Vishvabharati Prakashana,Nagpur,India. |
| + | |
| + | *Chandrakara R.P.:Concept of Manasa and its role in Psycho pathology with special reference to Vishada (depression),Department of Basic principles, I.P.G.T.R.A., Jamnagar, M.D. Ayu. Thesis (1997) pg. 103 |
| + | |
| + | *Bhagvadgita As It Is (Marathi), by A.C. Bhaktivedanta Swami Prabhupada, eigth edition, Bhaktivedanta Book Trust, Juhu, Mumbai – 400 049, 2001 |
| + | |
| + | *Gheranda Samhita |
| + | |
| + | *Patanjala Yoga Sutra |
| + | |
| + | *Yoga and Kriya |
| + | |
| + | *Ayurvediya Manas Roga Vijnana by Prof.R.H.Singh |
| + | |
| + | *Abhinav Manas Roga Vijnana by Dr. Rajendra Prakash Bhatnagar published by Soorya prakash Sansthan, Udaipur (Rajasthan) |
| + | |
| + | ==References== |