NASYA KARMA FOR MENTAL DISEASES

NASYA KARMA FOR MENTAL DISEASES..

Role of Nasya in Psychiatric Disorders :

Nasya For Healthy Mind and Clear Sense Organs.

To overcome this problem, any treatment which gives nourishment to the brain can be beneficial in this case. Nasal route is easily accessible and efficient route.

Nasya is one of the most powerful treatments in Ayurveda. It involves the therapeutic application of medicines via the nostrils which work directly on the entire head region.

Nose is considered as one among the panachegnanendriya, whose functions are not only limited to olfaction and respiration but also considered as a for pathway of drug administration. The medicines that is put into nostrils moves in the channels & shows influence on shiras by removing out the accumulated doshas localised in shiras i.e from all sinuses in the skull.

If Nasya Karma is done regularly it will keep the person's eye, nose and ear unimpaired.

Nasya is having the mode of action on the siras which is not only a core marma, but also the seat of prana, manas as well as the indriyas. The procedure of nasya is stimulating the limbic system, the key factor here which is associated with emotion, memory and learning. The nasya which was performed is aimed at the sodhana of the head by the efficacy of the procedure and clears the corresponding srotuses.

Besides this it is used to treat all ‘diseases above the neck’ thus eye, ear, nasal, oral, brain and other related disorders can all be treated with Nasya.

According to Charaka Samhita, Nasya is the best treatment for shirorogas.

According to Acharya Sushruta, medicines or medicated oils administered through the nose is known as

Nasya. (Su.Chi.40/21,29).

Nays karma is a therapeutic measure & specific treatment methodology in Ayurveda in which the medicated drug is administered through nasal route mainly to eliminate or extinguish the vitiated doshas situated in head and its constituent parts, curing the diseases of those part.This particular type of treatment is mainly indicated for the disorders in the head and neck region.

The greed for wealth and our excessive efforts for it brings psychosomatic disorders. We find psychosomatic disorders as a result of modern lifestyle. The incidences of psychosomatic disorders are increasing due to changing lifestyle. These symptoms are due to increased activity of nervous impulses sent from the brain to various parts of the body. As per the Ayurvedic texts, the tridoshas are the main causative factors in the pathogenesis of any disease.

In the Ayurvedic worldview, all aspects of the cosmos, including human beings, supposed to be a manifestation of pancha maha bhuta or five great elements: space / ether, air, fire, water and earth. Thus, all living creatures supposed to embody the five great elements, not only in their physical structures but also in the doshas that govern psychosomatic functioning. There are three doshas (“bioenergetics” principles): vata, pitta, and kapha. Each dosha has three aspects: subtle, through which it regulates the functions of mental activity; physical, through which it regulates the activity of internal organs and other body organs; and morbid, which must be removed from the body.

In Ayurveda, a healthy person is defined as someone who has balanced doshas, dhatus (seven categories of tissue elements), malas (by-products of digestion and metabolism) and agni (enzymes responsible for digestion and metabolism). It is also a person who is spiritually highly developed, having the optimal function of the senses as well as the sensory organs and enjoys the pleasure of the mind.

In Ayurvedic psychiatry, gunas and doshas engage in the treatment of mood disorders. The gunas are the three great energies in the brain. When rajas dominates the mind, a person becomes obsessively active and distracted, and complains of having uncontrollable racing thoughts. If this imbalance becomes greater, hyperactivity, insomnia, anxiety, inability to concentrate or mania can manifest. When tamas dominates the mind, however, the result is lethargy, depression, dullness, negativity, and lack of motivation. Satva brings someone a direct understanding of cosmic consciousness, while rajas and tamas bring deteriorating human (mis)perception of separation from the cosmic consciousness.

An individual who maintains a balance of three doshas and the gunas has an internal capacity to metabolize and heal a lot of the physical and emotional tensions. Conversely, if a person is in conflict with himself or with the universe and others, then physical, emotional or psychological illness might occur.

Nasya karma is the main line of treatment in diseases above the neck which can be adopted in this disorder. Nasya karma is one of the therapeutic procedures of the Panchkarma, wherein the Oil/Drug is administered through the nasal route. This is one of the Panchakarma procedures that not only alleviates the vitiated doshas but also causes complete eradication of the vitiated dosha and the disease.

Nasya treatment, which is a part of Panchakarma or the five purification practices, is given with special medicated oils through the nasal passage. The nose is considered the gateway to the head and the medications induced through the nasal passage open the channels in the head, improve oxygenation, and hence the functioning of the brain. Nasal medication is advocated in many mental disorders, it is considered a port for brain for drug delivery. Many herbs are routinely used in Ayurveda and other traditional medicine for mental disorders.

As nose is gateway for shirah (head), medicine administered through it occupies various parts of the head and removes morbid doshas adherent to it. It not only removes doshas but also gives strength to organs & channels.

Acharya Vagbhata has stated that, “Nasa hi shiraso dwaram” that is, the nose is the easiest and closest opening for conveying the potency of medicines to the cranial cavity.

By Nasya karma. The drugs/oil administered through nose will reach the Shringataka marma (sira mama) and spread through the opening of the shiras of the eyes, ears, throat, and so on, to the head.

The action of Nasya karma depends on the drug/oil used in it.

Nasya provides nourishment to the nervous system and helps in removing the irritation.

Nasal medication is advocated in many mental disorders.

This treatment is also given in Vata type of disorders. It is beneficial to cure migraine headache, hemicranias, and dryness of voice, constriction of the eyes, defects of the vision, toothache, earache, tinnitus, and difficulty in speech, nervousness, anxiety, fear, dizziness, and emptiness.

The imbalance of Manodoshas; Satva, Rajas and Tamas are mainly considered responsible for mental illness; Manovikara. The psycho-biological elements: Vata, Pitta and Kapha known as tridoshas which need to be in balancing condition for maintaining good health, the tridoshic imbalance leads diseases pathogenesis and as per ayurveda mental disease may also occur due to the tridoshic imbalance associated with other factors such as misrepresentation of Manodoshas.

Traditional Ayurvedic medicine supports brain functions, boost memory, manage cognition and improves brain activities.

Ayurveda provides principles to maintain good healthy status of mind, body and soul. Ayurveda also offer therapies for the management of mental health issues.

Mode of action of Nasya :

1. Nose is the direct pathway for Shira.

2. Drug administered through nasal reaches Sringataka and

spreads to the netra, srotra, kantha etc. parts and removes dosha accumulated in these region.Sringataka is considered as the inner side of the middle part of the head and Aachaarya Sushruta told Sringataka marma is a Sira marma formed by the union of Sira supplying nose, ear, eye and tongue. Thus we can say that the drug administered enter these Sira and spreads in the head.

This is one of the Panchakarma procedures that not only alleviates the vitiated doshas but also causes complete eradication of the vitiated dosha and the disease.

Ayurveda can be a promising alternative in psychosomatic disorders...

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THW ROLE OF NASYA KARMA IN GYNAECOLOGICAL DISORDERS

The role of Nasya karma in Infertility,PCOD as well as other gynaecological disorders is elaborated. Regularity in menstrual cycle, normality in quantity and duration of bleeding are the indicators of women’s good reproductive health. Nasya helps to regulate hypothalamo-pituitary-ovarian axis and establishment of normal menstruation. Hence it is one of the best remedies as compared to modern hormonal treatment.

The man of 21st century is living under various stress, anxiety, pressure, irregular or hectic life style and unnatural food habits. So the prevalence of diseases are on rise day by day like stress induced insomnia, dementia, anxiety, tension headache, depression etc. a minute change in status of mana affect the homeostasis of the body. Physical and mental health plays an equal role for a healthy life of an individual. In this competitive era, it is a big challenge for a person to maintain healthy life. Ayurveda has given equal importance to physical and mental health. There is very rich profile of drug-treatment modules for prevention, promotion of mental health and to cure mental disorders.

Among them Nasya karma is a procedure of great importance in respect of mental health. Nasya is considered as the best procedure because Nasa (nose) is considered as a direct gateway of Shira (brain). If we administer a medicine through the Nasa within a short interval it affects the brain. Selection of medicine depends upon Doshas involved in a particular disorder. If a person is suffering from stress induced insomnia, anxiety, panic attack and attention deficit syndrome with hyperacidity, it may be due to vitiation of Vata.

Nose is the gate of the Head and Nasya karma is the treatment for all the ShiroRoga and disease of Uttamanga. So everyone should know about the nasya karma for the benefit of society.

Ayurveda assumes that any disorder, physical or mental, is manifested in both the somatic and the psychological spheres, through an intermediate process of contamination of bodily fluids or doshas.

Thus, Ayurveda is “the science of life” and is related to maximizing the health, vitality and longevity with wise lifestyle choices. Ayurveda offers treatments of hundreds of diseases, but its primary emphasis is on the prevention and optimization of health with careful attention to diet, activity, circadian rhythms, seasonal and environmental influences, psychological behaviour and spiritual practices. Ayurveda is a holistic medical system, defining life as an inseparable connectedness of body, mind and spirit.

Charaka asserts that Ayurveda is the most sacred of all because it does good to people in respect of their present life as well as the life beyond (reincarnation), because all living beings, including spirits and deities, are part of this cycle of rebirth (samsara). This conception suggests that the life process itself has no beginning and no ending; every event is determined by its antecedents.

In Ayurveda Mind is considered as dual organ means as Sensory and Motor in nature, so the diseases of mind are affecting both mind and body.

Acharya Kashyapa opines that there are 3 types of satvas or psycho- mor-phisms, they are: Satva (en-lightening), Rajas (dynamic) and Tamas(inertia).These are considered as manogunas(qualities of mind) and satva is called as Enlightening i.e., it acts like a mirror and it shows what we are, and it never takes any role in producing psychological disorders. Only raja and tama take part in pathology of psychological disorders, hence Ayurvedic scriptures say that mind has only two doshas. When these two doshas are disordered, mental diseases appear. Charaka recognizes three origins of mental disease: those produced by imbalance in bodily doshas, those produced by mental doshas and those produced by a combination of the two. Thus Charaka classified five types of insanity: Vata born, Pita born, Kapha born, that born from a combination of all three doshas and that which is accidental.

Satva offers pleasure in various forms such as purity or transparence, lightness, love, joy. Rajas contributes to pain in various forms such as grief and the like. Tamas causes delusion in various forms.

DRUG THERAPY FOR MENTQL DISORDERS

Under drug therapy, it is said that, in all types of mental diseases where vata, pitta and kapha are deranged, dosha shodhana or srota suddhi (elimination of dosha or shodhana or srota suddhi (elimination of dosha or cleansing, the cells) has to be done by adopting various sodhana (purificatory measures). When the cleaning is properly done, samanausadha (palliatives) and rasayana (tonics) are given in order to bring back the deranged manas to normalcy.

During my 31 years of practice, I have researched some of the Ausadha (medicines), rasayana (tonics) and upakrama (treatment processes) that are being used in treating various mental disorders.

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