DEVELOPMENT OF AYURVEDIC PSYCHIATRY

A virtual scan through the Ayurvedic classics shows that they are rich in description
regarding mental ailments. In addition a vivid description can be seen on mind ,it’s
physiological and pathological states, the factors influencing the development of mind,
sixteen types of normal personalities, and examination of mental strength etc in
carakasamhita. Susrutha has defined a separate branch for psychiatry. A detailed
explanation of the symptomatology ca be seen in ashtanga hridaya. Idealistic management
protocol for mental disorders by considering various aspects of treatment modalities like
'yuktivyapasraya' (rational or logical treatment), 'daivavyapasraya' (divine or spiritual
treatment), 'sattvavajaya'(mind control therapy or psychotherapy) are described. They are
also clear descriptions regarding different therapeutic procedures like Nasya, shirobasti and
drugs and formulations that stimulate and nourish nervous system and act as nootropics,
anxiolytics, antidepressants and antipsychotics etc which have valuable applications in
psychological disorders.
Bhutavidya or ayurvedic psychiatry includes diseases like unmada (psychosis), apasmara
(epilepsy), grahabadha(obstinate mental aberrations). Sushrutha has included 18 types of
diseases under this branch- 6 types of unmada, 4 types of apasmara and 8 types of graha.
Charagah has divided unmada in 2-Nija and Aagantuja. In ashtanga hridaya 18 types of
graha are described. Later newer and newer mental disorders are explained in later texts
like Baisajya ratnavali- gadodvega , smaronmada etc. Many scholars have included other
diseases like mada , murcha, sanyasa, madatyaya, bhrama, tandra, etc.under this field and
some others have included sexual perversions like asekya, kumbeekya, ersyaka,
sougandhika etc. Some others have included some psychosomatic disorders like
bhayaatisara, sokaja atisara, kama Kwara, Sola Kwara, bhayajwara, sika Dosha etc.
Though a detailed description of procedures and combinations for treating mental ailments
were described in our classical texts, they were less popular among the general
practitioners. Most of the ayurvedic practitioners where least interested in dealing with
mental disorders and their treatments. All these methods where very popular among
different religious traditional healers and their families. They were treating different mental
ailments including unmada (psychosis). Now a days along with these ritualistic methods they
are prescribing a lot of ayurvedic formulations. List of such formulations include
Manasamitravataka, Swarna mukthathi gulika, nirgundyaathi gulika, kaivisha parihari gulika,
panchagavya ghrita, Brahma rasayana, kalyanaka ghrita etc. Apart from the above
combinations a lot of single drugs like Sweta shankapushpi, Brahmi, sarpagandha,
mandukaparni, vacha, aswagandga, yastimadhu, kushta, jatamansi, etc are used by various
religious healers for treating these condition
 MANASIKA ROGA CHIKITSA
The methods of treatment in ayurveda are are based on some form and fundamental
postulates and are generally classified into three categories.

 Daivavyapasraya
 Yuktivyapasraya
 Sattvavajaya

त्रिविधमौषधमिति-दै वव्यापाश्रयं, यक्ति

ु व्यपाश्रयं, सत्त्वावजयश्च । (च.स.ू 11/54)

DAIVAVYAPASRAYA CHIKITSA
Daivavyapasraya represents empirical application of magico religious practices, derived
basically from Atharvam literature. Daiva refers to acts of past life and the diseases linked
with such acts are treated under this category. Procedures like chanting of sacred hymns
( mantrah)etc, advocated here are supposed to who exhaust the effects of evil acts of past
life to combat those 'daivavaikrit' diseases. Daivavyapasraya is one of the three major
methods of treatment that goes back to hoary past and finds a mention in Rigveda as well as
Atharvaveda.
Charaka considers that daiva constitutes in due course causative factor for manifestation of
certain diseases. There is no one major action (performed in previous lives) which does not
lead to corresponding results. However the time of manifestation is conditioned by the
availability of a congenial atmosphere.

दै वमात्मकृतं विद्यात ् यत्कर्म पौर्वदै हिकम ् । (च.वि. 3/30)

कर्मकिञ्चित ् क्वचित्काले विपाके नियतं महत ् ।

किञ्चित्त्वकालनियतं प्रत्ययैः प्रतिबोध्यते ॥ (च.वि. 3/35).

Diseases arising out of such actions are not amenable to any therapeutic procedure. They
are cured only after the results of past actions are exhausted. In another context Charaka
states that preventive measures like abstaining from intellectual blasphemy etc cannot help
when 'daiva'free determines in the manifestation of the disease
It is to be noted that the verse detailing the procedure of Daivavyapasraya treatment has
appeared in charaka samhita at least in four different context. The methods are

तत्र दै वव्यपाश्रयं - मन्त्रौषध मणिमङ्गलबल्युपहार होमनियम

प्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनादि। (च.सू. 11/54)

 Mantra
 Homa
 Balih
 Niyama
 Upahara
 Aushada
 Mani
 Abhichara
 Japah
 Mangalam
 Swastyayana
 Upavasah
 Vritam
 Gamanam
 Pranipatah
 Prayaschitham

 INCANTATIONS

The expression Mantra refers to the use of sacred hymns all words
having inherent spiritual potency. The Cosmos is charged with energy
and so is mantrah. Mantra chanted with specific pitch can unfold the
energy within the cosmic energy within the uttered word, and can
motivate and mobilised the cosmic energy leading to the desirable
changes within and outside the human body. Aurvedic texts have
advocated the use of Mantra in a wide variety of disease conditions and
also for achieving desired effects in certain situations. Ayurveda has
advised specific Mantras for getting proper pregnancy, inducing normal
delivery, producing adequate milk. Vishnusahasranama is said to cure all
type of fevers.
[विष्णस
ु हस्रमर्धा
ू नं चराचरपतिं विभम
ु ् । स्तव
ु न्नामसहस्रेण ज्वरान ्
सर्वानपोहति ।।(च.चि. 3/311)]
Exogenous insanity (agantu unmada) is supposed to be tackled by
chanting mantras to please lord Rudra. In the treatment of skandagraha,
bath with water that is purified by chanting Gayatri Mantra is advised.
Mantra is supposed to enhance the potency of drugs as well. Mantra
may be chanted before the actual drug is given our simultaneously along
with the administration of drug.
 PRECIOUS STONES
Touch of precious stones and germs is said to exert influence in both
positive and negative ways. Wearing of specific gems to influence
favorably the fortunes and fates is a common practice in India. It's also a
matter of dignity and show of strength for the affluent. Ayurveda
advocate the use of gems to protect against paranormal forces.
Influence of actinic rays of radioactive substances probably needs to be
studied in this reference to lend a scientific temper to the therapy.

Gemology of late has emerged a new Frontier in the field of medicine

and would provide more specific answer to this queries.

 AMULETS (AUSHADA)
This refers to touching or wearing potent herbs. Charaka advocate
wearing of auspicious herbs as amulets or talismans in the management
of fevers.
मणीनामोषधीनां च मङ्गल्यानां विषस्य च ।
धारणादगदानां च सेवनात्र भवेज्वरः ।।

 PROPITIATORY RITES ( MANGALAM)

These are performed for the wellbeing of the individuals. They propose
to invoke the blessings and good wishes of the gods and holy man.

 OBLATIONS (UPAHARAH)
Offering of flesh and blood of animals to satisfy a deity still practiced .