Phd Thesis Ion

Department: Basic principles Guide prof. Dr. R. R. DWIVEDI M.D.(Ayu) Ph.D.

Scholar Dr. SIDDHESH B. PANDYA M.D.(Ayu).

I.P.G.T. & R.A. , GUJARAT AYURVEDA UNIVERSITY. JAMNAGAR

Introduction Since time immemorial many changes pertaining to process of evaluation has been experienced in various walks of human life. Along with progressing in the physical, mental, spiritual and social factors, man became aware about the advantages and hazards of the roads trod upon. He passes all these knowledge through generations to his offspring’s and among all eases diseases all also the part of it. Thus, various systems of medicine came into being. Gradually, with an advent of time and building up of an all round stressful conditioning, today, the sector of health has been more focused upon and as such, the world wide medical fraternity is in search of better alternative answer to the conventional ways of solving problem. The trend is towards self exploration and self-help to prevent the evils resulting from the overstressed lives of the modern era and competitive age. When all else fails, when pills and potions leave side effects more detrimental than the original ailment, intelligent people reach inwards right to the source of the disturbance. The best and the time tested method of relaxing the body and keeping the emotions elevated is the proven process of bringing mind into a calm and relaxed condition.

Ayurveda, being a most effective and complete way to live healthy life, suggests mainly three types of therapies to manage the diseases which are; Daivavyapashraya, yuktivyapashraya and sattavavajaya. Amongst them sattavavajaya therapy is the best because most of the diseases are menifested due to prajnaparadha and Asatmayendriyarth samyoga. These two factors are liable to occur because of mental imbalance of an individual due to Rajas and Tamas properties of Manas which are elevated and Sattva is declined. Manas (mind) is said to be ruled by the senses or indriyas. So control on indriyas to prevent indriyarth vaishamya is the first ever step to start the management of any disease. As described in ayurvedic philosophy, Sattva and rajas produce 5 jjnyanendriya, 5 karmendriya and 1 ubhayendriya mana (mind). Mana is basically dominated by sattva and that’s the main reason that mana is also known as “Sattva”. Rajas and Tamas produce 5 Tanmatra which result as 5 mahabhutas out of which, “Akash” is regarded as Sattva dominant mahabhut and so would be its qualities. Thus, Sattva may be believed to be a leading Guna in “Shabda” – the quality of Akasha Mahabhut.

On the other hand Sattvik qualities always indicate towards good form of health but due to rajas and tamas a human being actives himself in harmful activities which ultimately cause a disease. To manage the amalgamating nature of rajas and tamas, all such processes which increase sattva are beneficial. On the base of these guide lines, shabda may be regarded as an important factor to remould the demoulded sattva. Akasha happens to have also the important specific quality as “Apratighatatva” i.e. unobtructiveness and hence, the efficacy of shabda or sound may be regarded to be even more potent than any other source.

After going through this description, it becomes of utmost importance to cast a glance on a present day therapy used to manipulate the psycho-physical conditioning viz. mano nigraha or hypnotherapy. The basic axiom of hypnosis is that” A continuous monotonous sound creates a hypnotic effect.” Thus, hypnotherapy is nothing but to programmming the mind on the basis of specific words spoken in a specific tone. When there is self induction of hypnotic suggestions as taught by an expert, it is called self hypnosis. Is not sleep. When there is sleep, the mind is largely unconscious with our conscious mind in an inactive state. During sleep, the subconscious as well as the conscious mind is inaccessible to the “input” of suggestion. In a hypnotic trance, body sleeps while the mind is totally aware and receptive to ideas. There is a profound feeling of relaxation through every nerve and muscle of the body. This physical contentment is combined with the feeling of blissfulness.

There are five component parts to self-hypnosis: 1. Motivation 2. Relaxation 3. Concentration 4. Imagination 5. Auto suggestion And there are six levels of hypnosis: 1. Hypnoidal 2. Light hypnosis 3. Medium hypnosis 4. Deep hypnosis 5. Somnambulism 6. Profound Somnambulism Kepping all these fundamental principles of ayurveda about shabda, sattva, sattvavajaya and the guidelines of hypnotherapy in mind, the present study was undertaken with following aims and objects.

Aims and objects 1.

To elicit the origin and developmental history of sattvavajay chikitsa

2.

To demark the probable causes of declination of the applied aspect of find out the sattvavajay chikitsa.

3.

To make out the applied indispensable principles of self hypnosis.

4.

To have a comparative study of self hypnosis vis-à-vis sattvavajay chikitsa

5. To study about the practical aspect of self hypnosis as a therapeutic major on the basis of sattvavajay chikitsa by implementing them in anidra as well as boosting the memory in healthy individuals. 6.

To bring back the magnitude and convenience of sattvavajay chikitsa.

CONCEPTUAL STUDY

Concept of sattvavajay chikitsa. The ancient Indian sciences, having the same root, are unified with each other; Ayurveda has practical as well as philosophical aspects of each and everything which concern with manas, sharira, and atma. In this chapter various concepts regarding manas which are scattered in various philosophical schools are discussed and compared with the concept of manas described in Ayurveda. This chapter is directly related with Satvavajay Chikitsa because the manasika and atmic subjects are generally discussed as one in all the philosophical texts in ancient time. To understand the Satvavajay Chikitsa as a whole, it is most important to discuss various concepts of manas, given in ancient Indian philosophies.

History of sattvavajay chikitsa. The word sattvavajay is the word which is available only in charak samhita. This word contains two words wiz sattva and avajaya. Sattva is the synonyms for manas, so, the history regarding manas or the treatment of sattvavajay.

manas

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Vedic period Vedas are the basic root for all the knowledge. In athrva veda treatment for irshya, krodh etc. is describe. There is also a description is available which shows irshya bheshaj. (6/42/1-3), (7/46/1), 6/18/13),(7/45/1-2)

Vedantic period : Contemplating on perception through different views sattva with its egoistic (Abhimana) existence work with mental mode (Vrti) to accomplish intellect (Buddhi) to perceive some thing in conscious level. These mental modes move out to the object and remove the veil of conscience that conceal the consciousness and make the object conscious. Sankhya and Vedanta agree that the sattva (Antakarana) goes out to the object and assumes it’s from with its mental mode. Sankhya and Vedanta differ with western psychology where the Westerns give priority to the object than the subject (manas). Sankhya and Vedanta admit that intellect (Buddhi) or Antakarana is an intermediate reality between unconscious matter and conscious spirit.

Tantrika aspect : vast subject of great importance has been dealt here from the essence of the thought process generated over a period of time through the practice of Tantra. It is a brief account of the concept of sattva in Tantra that was possible to be enumerated in worded in a language alien to the subtle vibrations of the eastern doctrine. We can gain real knowledge from the important basic principles of Ayurveda in the light of Tantrasastra in the right direction.

Sankhya aspect: The Sankhya system considers three types of bodies (s.kar.39). They are: 1) Subtle body (Suksmasharira or Lingasharira) 2) Gross body (Sthulasharira) 3) Inanimate body (Prabhutasharira) Gross body is originally derived from father and mother. The bodies of mountains, trees etc. come under inanimate body. Subtle body is the combination of eighteen subtle principles. The subtle body originates first and is unattached (Asaktam) and limited (Niyatam). It transmigrates without collecting experience (Niryobhogam) (s.kar.40). It can experience objects only when in conjugation with the gross body. It leaves the gross body at the time of death and regains a new gross body at the time of rebirth. The concept of origin of sattva, as explained by Sankhya deserves prime importance in the field of Ayurvedic psychotherapy. The basic power (Dhairya) And self-orientation (Atmadivijnanam) (A.H.Su. 1/26) to the patient so as to increase the Sattva in him to abate Rajas and tamas.

Yogika aspect: There are different streams of yoga. The ultimate goal of yoga is to attain self-realization. There are different pathways to achieve this goal. Jnana yoga, karma yoga, bhakti yoga and raja yoga are some of them. One can use any of these pathways to reach the destination. Patanjali’s teachings are considered as the basis for Raja yoga. Raja yoga is dealing the teachings are considered as the basis for Raja yoga. Raja yoga is dealing the technique of harnessing the sattva. Patanjali explains the nature, stages, functions, disorders and control techniques of the sattva in detail. Yoga sutra is rated as a unique work on psychology.

Ayurvedika aspect : It is evident that the concept of sattva is thoroughly woven with the corpus of Ayurveda. In the three themes of it, viz. aetiology, symptomatology and treatment of both diseases and health, the psychic factor has an important role and an Ayurvedic physician should give proper attention to this factor for achieving excellence. It is rightly mentioned that a doctor who can not enter into the inner soul of the patient like a yogi cannot treat him properly.

Hypnosis The human mind is comparable to an iceberg floating in water, where a small portion is seen from outside above the water surface, whereas its larger portion remains invisible. The subconscious mind possesses lot of potentials. On the basis of these programmes the subconscious mind develops many ‘frames of references’ (assumptions). It is an acquired response due to our mind’s programming by others.

History of clinical hypnosis 1800-1830: Burtrand suggested that it became possible to make a hypnotized subject do something because of his power of imagination. Braid came to the conclusion that by increasing the suggestibility of a subject and by giving him appropriate, suggestions, physical and psychological changes can be created in him. Braid thought that a hypnotic trance is similar to sleep and hence, the coined the word hypnotism in place of mesmerism. Braid thought the word ‘hypnotism from Greek word Hypnos which means sleep. 1880- Around this time Dr.Breuer in Vienna found that if subjects were asked to talk in a hypnotic trance, many times they became emotional and after the talk many of them were cured of their illness. 1890: attracted by Dr. Breuer’s method of therapy Dr. Freud started using hypnosis to understand the material hidden in the patient’s subconscious mind. As it was impossible to take every patient into a deep trance, where he could talk in a France Freud discarded the use of hypnosis and evolved a method of psychoanalysis called free association techniques, in which a patient is encouraged to talk freely in a waking state. This stimulated an interest in hypnotherapy once again.

Hypnotism is a science concerned with hypnosis. This is the state everyone has experienced many times in the life though without knowing that is the hypnotic like trance state. The main difference between this type of trance like state and self hypnosis is motivation and suggestions towards the goal. Hypnosis channels trance to achieve some results like relaxation, mental peace, concentration self improvement, pain relief etc. A hypnotic trance is a more relaxed state of mind than body. Suggestions pertaining to ones social moral standards given during hypnotic trance state are more effective. Serene Mind and fewer, even solitary thought in mind in this state helps one to understand the situation in its proper perspective and developed insight. Hypnotic trance is more like wakeful state with concentration of mind on one thought unlike, normal sleep. Particularly hypnotherapy has nothing to do either to magic or miracle, but it is a scientific therapy of certain physical and mental disorders.

It makes the mind healthier and stronger, it adds confidence to the mind. It helps to cure of psychic, psychosomatic and neurotic problems. It can relieve pain, it increases the creativity of an individual, and it can increase the physical and mental performance of an individual to some extent. It can produce anesthesia. Fools can not be hypnotized. Intelligent, social, cooperative individual with great will power is more susceptible to hypnotic trance induction. Hypnotized individual appears inserting, but he can, in the hypnotized state perform any physical and mental work.

Hypnotherapy treats sub conscious mind and duration of therapy is just few weeks to months. Light trance is enough for the therapy. 95% of the general population can go in to hypnotic trance, which may be light trance 35%, medium trance 35%, and deep trance 25%. Intelligence, imagination and power of concentration are essential. Patients having minor psychiatric problems can got in to light trance 45%, medium trance 30% and deep trance 10%. The state of hypnosis in turn produces three things: An increased concentration of the mind, An increased relaxation of the body and An increased susceptibility to suggestion.

Suggestion: Suggestion is the process whereby an individual accepts a proposition put on him by another, without having the slightest logical reason for doing so. and suggestibility means ability to accept suggestions. Suggestibility depends on two factorsA. A suggestion reaching the subconscious mind: B . A suggestion being accepted by the subconscious mind The power of criticism of the subconscious mind is mainly confined to the topic of survival. This power of the subconscious mind is responsible for protecting a subject against a harmful suggestion. If there us no question of survival involved, in general, the suggestions practice formulating correct therapeutic suggestions, to be given to a patient in a hypnotic trance, is mainly responsible for the acceptance of the suggestions by the subconscious mind. Once the suggestion is accepted by the subconscious mind, its impact is long lasting.

Early and long lasting impact of suggestion In a hypnotic trance the barrier between the conscious and subconscious mind become less; so the suggestions have their impact on the subconscious mind. The subconscious mind is 9/10th part of the total mind whereas the conscious mind is only 1/10th. In a hypnotic trance, the suggestions have an impact on the subconscious mind i.e. on 9/10th part of the mind; hence their impact occurs early and the effect lasts longer as it is on the 9/10th part of the mind. When compared with the effect of the suggestions given to the conscious mind i.e. the 1/10th part of the mind.

Autohypnosis or self hypnosis. In Autohypnosis subject gets hypnotized himself without help of hypnotherapist. There are five component parts to self hypnosis Motivation. Relaxation. Concentration. Imagination. Auto-suggestion

Motivation is the process which is based on counseling. This process is very useful to know the psycho-physical status of a patient. It also resolves the fear of being hypnotized. Relaxation is the second important stage, in which the patient should feel physical and mentally worry free. In this stage the connection between conscious and sub-conscious mind is possible. There are thousands of methods to become relaxed, but the most popular and effective method among therapist is PMR (progressive muscular relaxation). Concentration is nothing but focusing on the problem. To see the problem as it actually is existing. Concentrate on all the dimension of the problem is the half solving of the problem. In this condition the subconscious mind becomes more activate and play an important role to resolve the psychosomatic ailment.

Imaging positively about self is the process of reprogramming of subconscious mind. Whatever imagine about self in hypnotic trance is directly affect our behavior. Auto-suggestion is the process which is applied soon before the awaking and shows its effect continually afterward. In this process patient has to give himself some specific suggestions related to his ailment.

Factors Affecting Hypnotic Suggestibility

4. 5. 6. 7. 8. 9.

A subject can be hypnotised or not, depends upon the following six factors. Intelligence. Ability to concentrate. Power of imagination. Willpower. Expectation and Belief. Practice.

SATTVAVAJAYA AND HYPNOTHERAPY In Ayurveda sattvavajaya treatment has been advised mainly for treating the manasiks Vikara. As mentioned earlier it deals with the restrain of mind from the unwholesome objects (Ch. Su. 11/54). The measure likle knowledge (Jnana), specific knowledge (Vijnana), restrain (Dhairya), memory (Smriti), and concentration (Samadhi) may be used for this purpose. Sushruta has advocated the use of ishtashabdadi for treating the mansika Vikara. As clear from the definitions of hypnotherapy it mainly relates with the concentration of mind and during which some suggestions (Ishiashabdadi) are given to restrain mind from unwholesome objects and indulge in the wholesome objects. In this way, hypnotherapy and Sattvavajaya have close relations with each other and hypnotherapy may be considered as one type of sattvavajaya chikitsa in broad sense.

NIDRA (SLEEP) AND ANIDRA (INSOMNIA) Sleep is characterized by the inhibition of conscious mental activity. Theory of sleep in ayurveda According to Ayurveda sleep (Nidra) is induced by the increase of the inert universal attribute called Tamas. Onset of sleep is related to the increase of Tamas and Kapha. Sleep usually occurs at night as the surroundings are dark and predominated by Tamas. This stage is called sleep. Even in sleep mind maintains its connection with the soul.

Types of sleep 21/58)

Ayurvedic treaties classify sleep as follows (C. Su.

1) Caused by Tamas 2) Caused by Kapha 3) Caused by fatigue of mind and body 4) Sleep in terminal stage 5) Pathological sleep 6) Nocturnal sleep 7) Day sleep Of them day sleep is caused by the increase of Tamas and Kapha or by fatigue (Ch. Su. 21/58 chakra). Excessive sleep generated by undue increase of Tamas is attributed to the demerit of one’s soul (Adharma). Nocturnal sleep is considered as natural sleep and it is very nourishing. Hence, it is designated as the milk mother of living beings (Ch. Su. 21/58). The other forms of sleep are related to various pathologies (Ch. Su. 21/59).

The sleep according to Prakriti may be divided into two groups According to the individual’s Prkrti and vayo avastha the sleep requirement varies. the sleep-according to the Deha Prkrti: The sleep is produced by Tamoguna and Shleshma. So according to the Prkrti of person the quantity and quality of sleep varies. An individual of Kapha Prkrti gets more sleep which is sound also, while a person of Vata Prkrti gets less sleep and may be disturbed also. Similarly, the sleep is related to the age. So child sleeps more time than the youth. In Vrddhavastha, Vata is predominant so the old aged gets very less sleep.

The sleep-according to Manasa Prkrti:Those with Rajas as the dominant manas prkrti sleep either during daytime or during night and their sleep is light and disturbed. During sleep, the Jivatma (soul) which never sleeps may convey the glimpses of event of the mind. This Rajasika element does not completely loss its consciousness during sleep (as matter person experiences dreams). (Su. Sa. 4/35-36)

Karma of Nidra at different Dhatu Level Rasa Rakta Mamsa Meda Asthi Majja Sukra Ojas Manas

Pushti and Varnaprada Varna, Agni Dipti Pushti and Bala Attractiveness Bala Varna, Utsaha Vrsata, UtsahaJ Ivana Jnana and Sukha

Anidra – Disease review It is quite evident by the previous descriptions regarding Nidra that, it is not only an important but and essential phenomena of the life which affects the body and mind equally in a favourable way when its is enjoyed in a rightful manner, while if effects adversely if not enjoyed in an appropriate manner and at proper time and in a normally required quantity. Acharya Charak explained the Nidra and Nidranasha in the context of Astauninditlya Adyaya, Nidra is more important, along with other beneficial factors, and Nidranasa does the Karsana of the body. Charak included the “Anidra in 80 Namatmaja Vata Vikaras but had not explained it in Chikitsa sthana, Acharya Sharangadhara, concerted the Anidra in Vataja Nanatmaja Vikara and the Alpanidrata as one of the Pittaja Nanatmaja Vikaras and Anidra under Kaphaja Nanatmaja Vikaras.

Acharya Sushruta explained this under the chapter Garbha Vyakaran Shariram might be because of Nidra plays a role of nutrition and development of the body. He also explained the Vaikariki Nidra which can also be correlated to sleep disorders Acharya Vagbhata in Astanga Samgraha mentioned this in Viruddhanna Vijnaniya Adhyaya where he explained. The Tryopastambhas, Vagbhata considered the Mandanidra due to Vata here, but used Anidra term in Nanatmaja Vata Vikaras. He had not considered any Nidra Vikaras due to Pitta. In Astanga Hrdaya, Nidra, Nidra, Vikaras and Chikitsa are mentioned under Annaraksadhyaya, where Trayopastambhas are explained.

Nidana Charak has mentioned the causes of Anidra which are- Elimination of Doshas (in excess) from the body and head through purgation and emesis, fear, anxiety, anger, smoke (excessive smoking), excessive physical exercise, blood letting (excess), fast, uncomfortable bed, predominance of Sattva, and suppression of Tamas go to a laziness towards overcoming the sleep in excess. (Ch.Su.21)

The sattvaudarya and Tamojay are said to be the causes for Nidranasa. But in normal people these are not seen to increase of Sattvika Guna and win over Tamas can be possible only by Yogic practices .So, the above two factors cannot be considered as the Nidanas for Anidra in common people. Maharsi Vagbhata in both Astanga Hrdaya and Samgraha followed the Charak but added some other factors also. (A.Sa.Su. 6/41/42) The excessive hunger, thirst, mental and physical depression excessive happiness, sadness, excessive coitus, fear, anger, worry, eagerness and the excessive use of moisture, less dietetics are the extra factors mentioned which may cause sleeplessness in Astanga Hrdaya

By going through all the classics, the foresaid Nidanas can be classified into following groups 1. Aharaja Rukasahna Ratri prabhutasana Upavasa Samasana Visamasana Adhyasana Alpasana Viruddhasana Vata prakopaka Ahara Pitta prakopaka Ahara Atimadyapana etc. Vyasana 2. Viharaja Panchakarma Vyapat Adhika Dhumrapana Ratri Jagarana Adhika Saririka Srama Divanidra Ati Maithuna Asukha Sayya Vega Vidharana Anya Vata & Pitta Prakopaka Vihar.

3. Manasika

Vyatha Ati harsa Soka Bhaya Krodha Cinta Utkantha Tamojaya Sattvaudarya Manastapa – includes all psychic disorders. Manobhighata

4. Anya -

Abhighata (Sharira) Dhatuksaya Vyadhi Karsana

Purvarupa Purarupa of Anidra is not mentioned in any Ayurvedic classics Rupa In Ayurvedic classics some symptoms are mentioned due to restraint of sleep. Charak has described following symptoms due to restraint of sleep. (Ch. Su. 7/23) Yawning, body ache, stupor, headache and heaviness are the results from the suppression of the urge for sleep. Vagbhata has mentioned that due to Nidranasa – Malaise, heaviness in head, Yawning, laziness, languor, giddiness, indigestion, stupor and Vata roga will be manifested. (A.hu. Su. 7/64) Acharya Susruta has described following symptoms due to restraint of sleep viz. (Su. U. 55/17)

Samprapti The complete manifestation of Anidra as a disease by vitiated Doshas i.e. Vata and Raja Pradhana is explained here. As Anidra is one of the Vataja Nanatmaja Vyadhis, the samprapti for Vata Vyadhis explained in Charak Chikitsa sthana can be considered. But here it is the Rajas also plays an important role in the Vitiation of Manas. Depending upon the specific nature of the Nidana and also specificity of the Dusya which badly affected. Dosha when aggravated manifest innumerable types of diseases. (Cha. Vi. 6/71). When allowed to persist for long time afflicted, these psychic disorders viz. Kama etc. and somatic disorders viz. Jvara etc. may get affected with each other (Cha. vi. 6/8).

Among these it is to be pointed out that varying degree involvement of both mental as well as physiological aspects of man are present in all kinds of diseases. Pathogenic factors of the Manas are Rajas and Tamas. (Cha. Vi. 6/5) influence of Rajas and Tamas tends to derange mental status of mind, so as to deviate it from normal and cause ultimately. Morbidity of one or other type. But the prime vitiation of Rajas and Tamas is carried out in which manner that decides type of Manasa roga. Unlike the Sharirika Doshas, the Rajas and Tamas are always vitiating in combination of each other. The interplay between the body and mind is the core of samprapti of Roga; here it is better to consider it as Vataja Manasika Nanatmaja Roga. Even though it is Vataja Vikara in the pathogenesis of Anidra the Manasika Dosha Rajas plays an important role.

Nidana may be Saririka or Manasika, vitiates the Hrdaya, ultimately. Saririka Nidanas Vitiates the bodily humours or Dhatu Ksaya forms which further vitiates the vata. Vata can be vitiated by excessive, indulgence in provokating Ahara and Vihara or by Dhatu Ksaya or by Margavarana. (Cha.Chi. 28) If vata is vitiated by Margavarana i.e. blocked of channels by other Doshas or Dusyas or Malas, then along with laksanas of Vata prakopa, the symptoms of Avaraka also seen. The individual sub-doshas can also vitiate the Hrdaya and then Manas, they may be directly vitiated by Saririka or Anaya Nidanas.

Hence, the Prana, Udana, Vyana Vatas, Sadhaka Pitta. Avalambaka and Tarpaka Kapha when vitiated, may directly vitiate the Manas or by vitiating the Hrdaya – seat of Manas. There by vitiation of Manasika Doshas, occurs and decrease in Sattva Guna is seen. If the Vata is vitiated further, then provocation of Rajas is seen and Tamas reduces, by forming the disharmony in the functions of Manas and Buddhi, Manifesting the disease Anidra. By Manasika Nidanas i.e. by Prajnaparadha or other Nidra is mainly comes due to Tamas as explained in physiology of Nidra. Tamas also performs the function of control and coordination. By Nidanas the Tamas decreases and hence there is no control over Manas. Rajas is Pravartaka and Rajas activates the mind excessively and then individual includes in more and more volitional transgression and leads to loss of Sattva and Tamas excessively, which Vitiates the Manovaha srotas including Hrdaya (the brain) doshas can takes place resulting in the manifestation of Sharirika laksanas and hampering the functions of Dosha-Dhatu-Malas.

Upadrava We mostly find Anidra as symptom of various diseases. In Astang samgraha it is mentioned that increased Vaya due to Nidranasa produces Kaphaksaya. This decreased and dry Kapha sticks in the walls of Dhamanies and cause srotorodha, which results in so much exhaustion that eyes of the patient remain wide open and watery secretion from eyes. This dangerous exhaustion is Sadhya upto 3 days then becomes Asadhaya. (A.S.su.9)

Chikitsa Anidra manifests due to aggravation of Vata, Pitta and Raja, mental agonies, intellectual blasphemies, environmental factors, medical disorders etc. as narrated before. The Chikitsa in simple words is the giving up of the causative factors itself is treatment. One should pay special attention to the better management of physical and mental disturbances by Nidana Parivarjana and adopting suitable and convenient wholesome regimes. As the Nidranasa is mainly due to the vata and Pitta vitiation, so by contrivance of Kapha Vrddhikara drugs and therapies, sleep can be restored to its normal ranges. In the treatment of persons suffering from Anidra, one should depend upon the measures having Vatasamaka, Vedanasamaka and Roganivaraka effects as well as peacemaking effects on mental activities.

Acharya Charak has recommended the following measures for Anidra. (Ch.Su. 21/52-54) Massage, bath, intake of soup of domestic marshy and aquatic animals. Sali rice with curd, milk, alcohol, pleasure, smell of scents and hearing of sounds (music) of one’s own taste. Samvahana (Kneading the body by hand). Netra tarpana, application of soothing ointments to the head and face, comfortable bed and home, and proper time brings the sleep to those who are suffering from sleeplessness. Bhava Misra mentioned the following treatment for insomnia:•Abhyanga •Udvartana •Aksitarpana •Samvahana.

Ahara in Anidra (Beneficial) According to so many Ayurvedic samhitas, various types of Ahara beneficial in Anidra are prescribed and they are as underTo eat sweet, sticky items. To eat items of wheat, Sali rice, Black gram etc. To take hot milk at night, especially buffalo milk is beneficial in insomnia due to excess of gastric fire. To take an item of the milk. I.e. curd, ghee, and various kinds of cream like cheese are also beneficial in insomnia (sleeplessness).

Vihara in Anidra (Beneficial) According to the Ayurvedic Samhitas, Various types of Viharas are prescribed for Anidra i.e. •To change the attitude of water and air •To take shower bath for a long time. •Oil massage on the head. •Charak has said that one that has his head well oleated daily. •To wash the hands, feet, face with hot water before going to bed. •The bed-room should be in hygienic conditions and the bed, blankets and other articles should be neat and tidy. By observing the above mentioned ethics a man can get normal sleep and maintain his heath.

Memory The present study deals with the boosting of Memory. we first discuss the concept of buddhi because smrti is described as a type of buddhi in classics. A careful screening of the literature prevailing since the time immemorial reveals that, the term ‘Buddhi’ has been in frequent use. However, some times it has remained a matter of philosophical thinking whereas sometimes it has constituted a part of the intellectual domain. The intellectual concept of buddhi has again remained a point of great importance and various aphorisms have been attached to it in tradition of Indian literature. Goddess Saraswati, Gayatri, Indra and Rudra have been prayed in Vedas and Upanishads to bless an individual with intellect.

BUDDHI - The Intellectual aspect : The word buddhi has originated from the Sanskrit word “Budh Grahane”. Applying suffix ‘ktin’ to Buddh dhatu, the word has been derived. It can be defined as a phenomenon by which knowledge is gained ‘Budhyate Anena Iti Buddhi’. In Charak Samhita, it has been stated that buddhi, mati, medha, prajna and jnana have the same meaning, which has been seconded by the follower of Nyaya Darsana. On this basis buddhi has been accepted as an intellectual entity which has close relationship with the psyche and is an integral part of psychology.

According to Chakrapani (on Charak Samhita Sarira 1/23) buddhi gives an initiative to work, to come to final conclusions after proper analysis. Cakrapani (Charak Samhita Vimana 4/8) has given the definition of buddhi as - the word avasthanam meaning centralization of the knowledge after grasping, sthiramatitvam is a function of dhi and means retaining the knowledge for longer period and abibhramena is the final stage of buddhi, when no more doubts and confusions arise and the fact is crystal clear. “Uhapoha purvak vastu vimarsha Buddhi” – has been stated by Dalhana which means coming onto final conclusion only after proper reasoning and logic (Su. Sa. 1/17) According to Bhagavad Gita 2/46, “Buddhi hi Vyavasayatmika”, i.e. buddhi is a phenomenon which motivates a person to work in a particular fashion.

Perceptive of Buddhi: According to Ayurveda, buddhi is one of the properties of atma (Cha. Sa.1/72). Direction of senses, control of itself, reasoning and deliberations are the functions of mana. Beyond this, is the field of buddhi (Cha. Sa. 1/21), In the process of evolution, buddhi is the first tatva in the sequence and is produced from avyakta and mulaprakrti and this buddhi is responsible for further development of the srishti (world) (Su. Sa. 1/3). It is one of the prakrti vikaras and is dominated by satva guna. Percept of Buddhi: Sankhya has advocated the eight ways of practise of buddhi in four pairs (Sankhya Karika). 7. Dharma and Adharma Buddhi 8. Jnana and AJnana Buddhi 9. Vairagya and Avairagya 10. Aisvarya and Anaisvarya

Functions of Buddhi: Samkhya Sastra has narrated four functions of buddhi – 4. Alochana – Perception 5. Manana – Contemplate 6. Abhimana – Pride 7. Avadharana – Determination.

Seat of Buddhi: Though the topic is mainly related with smti but no direct reference is available regarding the seat of smti. So from the synonym of buddhi it can be assumed that the seat of buddhi may be the seat of smrti. Though the phenomenon of knowledge production has been very lucidly explained in Charak Samhita, seat of buddhi has still remained a controversy. (Cha. Sa. 1/ 22-23) Various opinions regarding seat of buddhi are available in Ayurvedic classics, which are separately described here.

Hrdaya - The seat of Buddhi: Charak in Dasamahamuliya adhyaya has described that vijnana, indriyas, five arthas, atma, and it’s gunas, the manas and chintya etc. are situated in the hrdaya. Atma gunas have been referred as adhyatama gunas by Chakrapani and Charak describes buddhi and manoarthas as adhyatama gunas. (Cha. Su. 3/13). While discussing about the involvement of srotas in different diseases, the relation of manovaha srotas with hrdaya is established as buddhi being related with manas and manovaha srotas. (Cakrapani. Cha. Chi. 8/5). Shira—The seat of Buddhi: Shira has been termed as uttmanga in Astanga Hrdaya where in all indriyas are seated. Indriyas are responsible in genesis of knowledge; shira may be taken as seat of buddhi. Bhela supports this . Mana is situated in shira and genesis of knowledge is impossible without the involvement of manas. Charak in Kiyantahshiraiya adhyaya states that shira is the seat of prana and all the Indriyas. While discussing about the source of knowledge “ sparsha “ has been given great importance, though hrdaya has been accepted as the seat of sparsha vijnana (Cha. Su. 30/6-7). The sparshas are considered of two types viz. atindriyaka sparssa and manasa sparssa (Cha.Su.30/6). As in the phenomenon of knowledge production Indriyas have been accepted as the source of media of sparsha jnana and indriyas have been stated to be situated in shira, so shira should be accepted as the seat of Aindriyaka sparsha jnana.

Whole Body – seat of Buddhi: In Vimanasthana of Charak Samhita, various types of channels have been described, called srotas. Concluding about the number of srotas Charak has stated that since three doshas and sattva or manas are the components the living organism, they should also have some channels through which these could pass from one place to the other. (Cha. Vi. 5/6) As whole body is adhishthana (seat) of tridoshas and tridosha are flowing throughout the body, they might be flowing through the manovaha srotas. As sattva buddhi has been accepted and established, the buddhi also should be accepted as existing throughout the body and thus the whole body may be accepted as seat of buddhi. Since the sparsha is the source of knowledge and it is accepted broadly the sparsha or sparshendriya is covering the whole body, the whole body should be accepted as the seat of buddhi.

TYPES OF BUDDHI: Buddhi is constituted by trigunatmaka prakrti i.e. satwa, rajas and tamas. Srimad Bhagavad Gita describes three types of buddhi viz. Satva buddhi, rajasa buddhi and tamasa buddhi. In Charak Samhita word prajna has been used which is synonymous to buddhi. Prajna has been described to be of three type dhi, dhrti and smrti.

Dhi, dhrti and smrti are recognized as intrinsic dimensions of manas. The word manas when used in general sense refers to the ‘Totality of knowing or doing’ and indicates dhi, dhrti and smrti as well. Manas as a specific term refer only to its initial contact with the visaya (object). In other words ‘perception’ is the process of doing or knowing. In a given kriya (act) manas is called smrti at the level of recall, dhi at the level of control and dhrti in the moderation of the act throughout. Buddhi even though the characteristic of atma, is imposed to manas as it is manifested through manas and at the level of decision it is known as buddhi (Cha.Sa. 1/20-21, Cakrapani).

They can be analysed under following two stages 2. Short term coding. 2. Long term coding Short term coding: Here two sub stages can be included. All the indriyas perceive their particular arthas continuously in each and every moment of life. For example a person walking on road perceives so many objects. But all of them are not retained and manas only stimulate indriyas to grasp their meanings conveyed by the arthas, i.e. only ‘grahana’ function occurs at this stage. As this process engenders the involvement of only the superficial functional elements of the mind and the knowledge being partial, in the sense it being coded as long as the object is in contact with it, it is considered short term coding. In this sub stage only analysis of the perceived indriyarthas takes place at the level of dhi but the chain of events is interrupted when the temporary purpose is solved. This chain does not tend to involve dhrti and smrti and hence termed ‘short term coding’.

Long term coding: It is the long cyclic chain of events necessarily involving all steps of short term coding and exclusively dhrti and smrti. Here the objects perceived by the indriyas are not only analyzed (by dhi) but also processed in terms of pros and cons and the beneficial knowledge retained (dhrti) so as to be recalled (smrti) whenever necessary. This long term coding essentially involves all basic instincts and scientific learning. This being a multifactor chain of events essentially involves the time factor and fully conscious mind. The derangements at one or many of these stages manifest in form of mental disorders.

Triphasic Genesis of Jnana: The functional entity of manas essentially involves 3 factors viz. The indriya, the mind and the atma. The knowledge obtained thereof can be accordingly called – 5.Indriya Sapeksa 6.Mana Sapeksa 7.Atma Sapeksa The indriya sapeksa is one where in the objects of indriyas are analyzed by manas. The mana sapeksa is one wherein chintya vicharya etc. functions take place whence no indriyas are directly involved and finally the atma sapeksa, which involves the functioning of buddhi.

Production of final knowledge: The fifth and final stage for production of buddhi (knowledge) is accomplished by manas. Regarding this function Chakrapani comments that after the uhya and vichara; ‘adhyavasaya’ takes place, which is either a stage of buddhi or a function of buddhi. Further, Chakrapani has clarified ‘adyavasaya’ as a deciduous stage, where an individual indulges in accepting or condemning an idea decision or object. If it seems useful, the decision will be in favour of getting contracted with it while in case it appears useless, disfavour of the attachment shall occur. Now whatever decision gets precipitated will be accordingly transformed either in a physical, vocal or a mental activity. This is an ultimate result of knowledge. Here also the association of manas as well as intellect or buddhi has been accepted and therefore the production of final knowledge is also a function of the manas. Thus the functions of manas are to control the sense organs, control of itself, reasoning and deliberation

Relation between Tridoshas and smrti – Vata : - Prana vayu is responsible for controlling the functions of buddhi udana vayu helps in recalling the past experiences i.e. smrti [ A.H.Su.12/4-6]. Pitta: Function of pitta is to promote medha [Cha.Su.18/54], but sadhaka pitta is mainly responsible for good medha, buddhi and abhimana [A.H.Su.12/13-14]. Kapha: Tarpaka and avalambaka kapha in their normal state confer the knowledge and intelligence. Kapha is also responsible for the best qualities of dhrti and smrti. [Cha.Su.18/54]

Relation between Manasa Prakrti and Smrti: In case of sattvika people the work is judged properly remembering past experience by which he can discriminate the good and bad result over an action. The action, which gives rise to sorrows eventually, will be given up by the satvik people with the help of past experiences. In case of rajasika prakrti people, mind is enveloped with the vaikrta bhavas like krodha and kama by which he tries to accumulate more and more wealth following the people of the same types. The result of which is bad or sorrowful. The smrti or buddhi of these type of people is not clear i.e. in a state of confusion. The people of tamasika prakrti are lazy or less active in nature. They have less smrti or buddhi. They do not want to start an action by thinking that by the action their life will come to an end.

CLINICAL STUDY The medicine or treatment, which cures one disease and does not create any other, is the right treatment. In the present century, science including medical science has made progress beyond expends. Many drugs, therapies, technologies and diagnostic means are invented, many incurables disease are conquered, and many are controlled. But, at the same time, there is other side of the coin also which is very alarming instead of all the above achievements in the field of medicine and health, modern medical science is still trailing in finding the remedies for many age old diseases like cancer, insomnia and new diseases like AIDS.

Though the anidra looks very simple it has impacts on social, occupational and other functioning areas of the individual. The modern medical science is still not having a definite treatment for this disease. Although hypnotics and sedatives are there in all the prescriptions of psychiatrists , but their role in curing the disease is very limited rather the patients will be addicted for the particular drug. In all the Ayurvedic classics, this problem has been widely discussed in the view of aetiopathology, symptoms, complications and management with various modalities from single drug therapy to multicompound therapy and along with sattvavajay chikitsa. Hence, here a humble attempt had been done to find a solution for the simple but complex problem of anidra.

Aims and Objects:1. To evaluate the efficacy of Satvavajay Chikitsa in anidra. 2. To see the efficacy of Satvavajay Chikitsa in memory boosting. 3. To develop an effective remedy for insomnia. Patients and Methods:For the present clinical study, 72 patients fulfilling the diagnostic criteria of sleep disorders (Asvapna) were randomly selected from the OPD and IPD section of I.P.G.T. & R.A. Hospital, Guj. Ayu. Uni., Jamnagar. Out of these 6 patients left the treatment in between and remaining 66 patients completed the course of the treatment. 32 volunteer ware also registered as voluntary study for memory boosting Out of these 2 volunteers left the treatment in between.

Criteria for selection:Patients, who were complained of sleep disorders either primary or secondary fulfilling the diagnostic criteria, were inducted into the study. Criteria for Diagnosis:For diagnosis, detail medical history was taken and physical examination was done in detail according to both, alopathy and ayurveda

To assess the psychological intactness, mental status examination was carried out. To confirm or to exclude the other medical disorders required haematological and biochemical examinations were conducted. Then finally with the help of Diagnostic criteria given for sleep disorders in DSM-IV patients were diagnosed. A special Performa was prepared with gradation and scoring was done according to severity.

Groups of Treatment:The patients selected for the study were randomly categorized into the followings three treatment groups. Viz., 1.

M.B.G. (memory boosting group):- These volunteers are treated with relaxation, concentration, ego strengthening for the duration of 2 months.

7. I. G. (insomnia group):- these patients are treated with relaxation, sleep inducing technique and ego strengthening according to principles of hypnotherapy / Satvavajay Cikitsa for the duration of 2 months. 3.

C. G. (control group):- these patients are treated with multi coloured capsules filled with starch powder.

Special instruction given 1. Sleep only as much as needed to feel refreshed during the following day. Restricting time in bed solidifies sleep, and excessively long times in bed lead to fragmented and shallow sleep. 2. Get up at the same time each day, seven day a week. Regular wakeup times lead to regular sleep onset times. 3. A steady daily amount of exercise the morning or afternoon deepens sleep. 4. Insulate your room against sound and light. 5. Keep your room temperature moderate. Excessively warm or cold temperatures can disturb sleep. 6. Both hunger and excessive fullness can disturb sleep. A light snack at bedtime may help sleep. 7. Avoid excessive liquids in the evening; in order to minimize the need for nigh time trips to the bathroom. 8. Avoid caffeinated beverages (coffee, tea, and colas) in the evening.

Criteria for Assessment of Overall Effect of Therapy: Criteria for Assessment: On the basis of the improvement reported by the patients assessment was done and scored for statistical analysis. No complaint -0 Patient gets sleep late at night or awakens early in the morning -1 Sleep is full of dreams or sleep disturbs due to any other reason during night -2 Sleep disturbs at midnight due to any reason and does not get sleep afterwards. -3 Patient does not get sleep after resting in day time/gets sleep -4 Late at night and awakens early in the morning Gets sleep after taking sedatives -5 Does not get sleep at all -6

Disorders of sleep-wake (s-w) schedule Normal (s-w) schedule Transient change Frequently changing Delayed sleep phase Irregular (s-w) pattern Non -24hr. (s-w) syndrome

-0 -1 -2 -3 -4 -5

Associated complaints like nightmares, Sirasula, Angamarda, Soka, Visada etc. No symptoms Mild degree (occasionally complaints) Moderate degree (once or twice in 2-3 days) Severe degree (daily complaints)

-1

-0 -2 -3

Sleep time

Adequate sleep (6 to 8 hours) Inadequate night sleep (4 to 5 hours) with ½ to 1 hour day nap Inadequate night sleep (4 to 5 hours) without day nap Inadequate night sleep (2 to 3 hours) Gets 1 to 2 hours night sleep with or without day nap No sleep at night but gets 1 to 2 hours day nap No sleep at all

-3

-0 -1 -2 -4

-5 -6 = 20

Sleep Quality

Enjoyable sleep Anxious or agitated before and during sleep Feeling of unrefreshness and fatigue after sleep Sleep experience negative and not enjoyable

-0 -1 -2 -3

The total effect of therapy was assessed considering the overall improvement in signs and symptoms. After the completion of treatment curse and follow-up period, total effect is assessed in following categories: 1.Complete remission – 100% cure in signs and symptoms were considered as complete remission. 2. Markedly improved – Patients showing improvement in between 75% and 99% were taken as markedly improved. 3. Moderately – Improvement between 50% and 74% in the improved patents are taken as moderately improved. 4. Improved – Improvement between 25 to 49% was taken as improved. 5. Unchanged – No relief or symptoms relieved up to 24% was taken as unchanged.

GRADATION OF MANASA PARIKSA BHAVAS : In Caraka Samhita (Ca.Vi.4/8), 22 Manasika Bhavas and their method of examination is mentioned. Here in this study an attempt is made to give the objectivity by Scoring each Bhavas as follows1) Manas – Arthesu Avyabhicaranena 0 - No deviations 1 - Getting deveated in the objects very rarely. 2 - Deveation oftenly any Knowledge perception impairs. 3 – Deveation and perception frequently disturbed. 2) Vijinanam 0– 1– 2– 3–

– Vyavasayena i.e. “Vyasayah Pravrtih” (Cakrapani) Normal function in routine’s. Gradual hampered performance in functions. Impaired motivation towards functioning often. Loss of pace and motivation in functioning.

3) Rajah-Sangena i.e. “Naryadisangena Tatkatanam Rajoanumiyate” (Chkrapani) (Opposite affection) 0 – No sanga. 1 – Gradual decreased interest. 2 – Loss of interest occasionally. 3 – Frequently and totally loss of interest. 4) Moha – Avijnanena 0 – Normal functioning capacity. 1 – Gradual affliction towards objects. 2 – Increased affliction, oftenly towards objects. 3 – Totally involvement and affliction with objects. 5) Krodha – Abhidrohena i.e. “Parapidartha Pravrttih” (Cakrapani) 0 – No violent rendencies. 1 – Violent thoughts very rarely. 2 – Violent, Sadistic functions oftenly 3 – Frequent thoughts and functions of violence and sadistic.

6) Soka –Dainyena i.e. “Rodanadi” (cakrapani) 0 – No feelings of Sorrowness. 1 – Feels inferiorty and sorrow at occasion. 2 – Inferiorty complexs and greedy ofternly. 3 – Weeps and feels inferior very frequently. 7) Harsa – Amodena i.e. “Nrtygiyavadiradutsvalatnam” (Cakrapani) 0 – totally cheerful on all occasions. 1 – Cheerfull and initiative with good circumstances. 2 – Cheerfull and active in that, only at occasions. 3 – No feelings of cheerfulness.

8) Priti – Tosena i.e. “Mukhanayanprasadadih” (Cakrapani) 0 – Always happy and pleased. 1 – Happy and pleased occasionly. 2 – Express happy mood oftenly. 3 – No feeling of happiness at all. 9) Bhayam – Visadena 0 – No Depressed mood. 1 – Depressed mood only in reasonable cause. 2 – Depressed mood even in reasonable cause. 3 – Always in Depressed and fearful emotions. 10) Dhairyam – Avisadena i.e. “Manaso Adainyam” (Cakrapani) 0 – No fear or sorrow at any cause. 1 – Fearfull only at reasobnable cause. 2 – Fearfull occasionly. 3 – Always in fearfull and Depressed emotions.

11) Viryam – Utthanena i.e “Kriyarambhena” (Carlrapani) 0 – Starts and works veryquickly. 1 – Works with less interest. 2 – Delayed and decreased in working capacity. 3 – Not able to start any work. 12) Avasthana – Avibhramena i.e. “Sthiramatitvam” (Cakrapani) 0 – Always confident and stable in perception. 1 – Rarely confident and stable in perception. 2 – Oftenly stable in knowledge perception. 3 – No stability or confidence in perception. 13) Srddha – Abhiprayena i.e “Abhyarthanena” (Cakrapani) 0 - Always very good in attitude and interest. 1 – Occasionly good in attitude and interest. 2 – Impaired attitude and interest. 3 – Totally loss of attitude and interest.

14) Medha – Grahanena i.e. “Granthadidharanena” (Cakrapani) 0 – Always grasps the events at an instance. 1 – Grasps the event but confused. 2 – Delayed in grasping the events with confusion. 3 – Unable to grasp or understand. 15) Samjna – Namagrahanena 0 – Completely alert in all occasions. 1 – Alert rarely. 2 – Alert only at occasion. 3 – Absolutely no alertness.

16) Smrti – Smarnena i.e. “Tatkaranam Samskaroanumiyate”(Cakrapani) 0 – Very good in recalling and remembering. 1 – Recalls and remembers with difficulty. 2 – Delayed recall and rememberance with confusion. 3 – Unalbe to recall and remember. 17) Hrsha – Apatrapanena i.e. “Lajjitakarena” (Cakrapani) 0 – Shyness intact always completely. 1 – Feeling of shyness only infornt of some known persons. 2 – Feeling of shyness in unknkown atmosphere. 3 – No shyness at all. 18) Sila – Anusilanena i.e. “Anusilanma Samtatasilanam” (Cakrapani) 0 – Very good conduct al all instances. 1 – Impaired conduct only at occasions. 2 – Impaired conduct recurrently. 3 – Totally abnormal conduct.

19) Dvesa – Pratisedhena i.e. “Vyavrtya” (Cakrapani) 0 – No revenging tendency al all 1 – Thoughts of revenge only at few events. 2 – Thoughts and acts of revenge oftenly. 3 – Always thoughts and act of revenge. 20) Upadhi – Anubandhena i.e. “Uttar Kalinaphalena” (Cakrapani) 0 – All the expression of the effect are clear. 1 – Delay and deflection in expressing. 2 – Experssing only on mixing. 3 – Does not express or conveys at any cost.

21) Dhrti – Alaulyena 0 – Not greedy for any thing (Good controlling power) 1 – Greedy and willing for few objects. (Mind) 2 – Greedy but not strongly willing (Moderate) 3 – Greedy for all objects. (Cant controle) 22) Vasyata – Videyataya i.e. “Vidheyapracarena” (Cakrapani) 0 – Always accepts, obeys and under control 1 – Obeys and accepts oftenly. 2 – Obeys and under control only on strong commands. 3 – Does not obey at all.

Observations Distribution According to Age Age (Yrs.)

No. Of Patients

%

M.B.G.

I.G.

C.G.

Total

15-25

24

7

6

37

35.58

25-35

8

12

13

33

31.73

35-45

0

9

9

18

17.31

45-55

0

5

5

10

9.62

55-65

0

1

1

2

1.92

>65

0

2

2

4

3.85

In the present study maximum number of patients 37 were belong to the age group between 15-25 yrs. Followed by 33 of 25 to 35 yrs. Age group.18 of patients were belongs to 35- 45 yrs. Age group and 10 were of in between 45-55 yrs. Group

Distribution According to sex Sex

No. Of Patients

%

M.B.G.

I.G.

C.G.

Total

Male

26

25

21

72

69.23

Female

6

11

15

32

30.77

Max. number of patients registerd were males72 , followed by females32.

Distribution According to Marital status Marital Status

No. Of Patients

%

M.B.G.

I.G.

C.G.

Total

Unmarried

31

11

6

48

46.15

Married

1

25

30

56

53.85

According to marital status, maximum i.e.56 were married, followed by 56 .

Distribution According to Religion Religion

No. of Patients

%

M.B.G.

I.G.

C.G.

Total

Hindu

30

35

35

100

96.15

Muslim

2

1

1

4

3.85

Others

0

0

0

0

0

Among the 104 patients registered maximum were Hindus(100) followed by Muslim 4. Distribution According to S-E Status S-E Status

No. of Patients

%

M.B.G.

I.G.

C.G.

Total

Poor

2

3

3

8

7.69

Lower Middle

12

18

18

48

46.15

Upper Middle

16

11

14

41

39.42

Rich

2

4

1

7

6.73

In the present study, 89 of patients were belonged to upper middle class and lower middle class, followed by 8 were poor and only 7 were belonged to rich class.

Distribution According to Occupation Occupation

No. of patients M.B.G.

%

I.G.

C.G.

Total

Housewife

11

12

23

22.12

Business

6

4

10

9.62

9

7

16

15.38

3

0

3

2.88

5

36

34.62

8

15

14.42

Service

1

Retired Student Labour

31 7

It is evident from the above table that max. patients 23 were housewives. Followed by businessmen23, in service 16, labours 15, students 36, retired persons 3

Distribution According to Diet Diet

No. of Patients

%

M.B.G

I.G.

C.G.

Total

Misra

6

2

5

13

12.50

Niramisa

26

34

31

91

87.5

Alpa matra

0

0

2

2

1.92

Madhyama matra

2

3

4

9

8.65

Prabhuta Matra

30

22

28

80

76.92

Samasana

0

1

0

1

0.96

Visamasana

32

36

36

104

100

Ruksanna

3

3

5

11

10.58

In the present study,13 patients were Misraharis and 91 were Niramisa Bhojis, 9 of patients were taking Ahara in Madhyama matra,2 in Alpa matra and 80 in prabhuta matra. Many patients had improper diet habits i.e. Samsana 1 , Visamasana 104 , Ruksanna 11 and Adhhyasana.

Distribution According to Addictions Addictions

No. of Patients M.B.C

Alcohol

%

I.G.

C.G.

Total

2

1

3

2.88

Tobacco/pan Chewing

11

10

12

33

31.73

Smoking

4

2

7

13

12.50

2

2

1.92

14

43

41.35

Snuffing/Drugs No addiction

17

12

Max. number of patients 33 were chewing tobacco or pan and only 3 were taking alcohol is the data obtained from the study, 43 were not having any addictions. 13 were smokers

Dreams Dreams

No: of patients MBG

IG

CG

TOTAL

%

Yes

19

10

10

39

37.50

No

13

26

26

65

62.50

Dreams Dreams

No: of patients MBG

IG

CG

TOTAL

%

Regular

8

2

2

12

11.54

Occasional

11

8

8

27

25.96

Dosaja

0

0

0

0

0.00

Mood Mood

No: of patients MBG

IG

CG

TOTAL

%

Normal

17

6

10

33

31.73

Elevated

12

0

2

24

23.08

Depressed

0

22

17

39

37.50

Anxious

3

5

2

10

9.62

Curious

0

3

5

8

7.69

Swinging

0

0

0

0

0.00

Friends Friends

No: of patients MBG

IG

CG

TOTAL

%

Yes

32

31

28

91

87.05

No

0

5

8

13

12.5

Less (if yes)

9

27

19

55

52.28

More (if yes)

21

4

9

34

32.69

Relations Relations

No: of patients MBG

IG

CG

TOTAL

%

Less

2

25

11

38

36.54

Longlasting

24

4

19

47

45.19

Time being

6

7

6

19

18.27

Home life Home life

No: of patients MBG

IG

CG

TOTAL

%

Happy

27

17

14

58

55.77

Unhappy

2

1

3

6

5.77

Not bed

3

12

15

30

28.85

Rarely good

0

1

0

1

0.96

Suffocating

0

2

3

5

4.81

Misundersta nding

0

3

1

4

3.85

Sexual life Sexual life

No: of patients MBG

IG

CG

TOTAL

%

Satisfactory

1

19

15

35

33.65

Unsatisfactory

0

7

11

18

17.31

Offspring Offspring

No: of patients MBG

IG

CG

TOTAL

%

Infertile

-

4

3

7

6.73

1

-

10

9

19

18.27

2

-

2

4

6

5.76

3

-

7

8

15

14.42

4

-

4

3

7

6.73

More than 4

-

1

3

4

3.85

Medications Medications

No: of patients MBG

IG

CG

TOTAL

%

No medication

32

11

12

55

52.88

Tranquilizers

0

8

13

21

20.19

Sedatives

0

2

2

4

3.85

Hypnotics

0

0

0

0

0.00

Antidepressants

0

13

12

25

24.04

Psychotopics

0

0

0

0

0.00

Distribution According to Prakrti Prakrti

No. of Patients

%

M.B.C.

I.G.

C.G.

Total

Vata Pitta

10

10

18

38

36.54

Vata-Kapha

6

16

6

28

26.92

Pitta-Kapha

16

10

12

38

36.54

Tridosaja

0

0

0.00

In the present study, max.number of patients---were belongs to Vata-Pitta Prakrti,--- were belongs to Vata-kapha Prakrti,---were of pitt-Kapha Prakrti and ---were of Tridosaja Prakrti.

Distribution According to manas prakrti

No. of Patients

Prakrti

%

M.B.C.

I.G.

C.G.

Total

Sattva

1

1

1

3

2.88

Rajas

15

13

19

47

45.19

Tamas

16

22

16

54

51.92

Distribution According to sara

Sara

%

No. of Patients M.B.C.

I.G.

C.G.

Total

Pravara

3

3

1

7

6.73

Madhyama

28

17

17

62

59.62

Avara

1

16

18

35

33.65

Distribution According to Samhanana

Samhanana

No. of Patients

%

M.B.C

I.G.

C.G.

Total

Pravara

1

10

4

15

14.42

Madhyama

25

25

28

78

75

Avara

6

1

4

11

10.58

Distribution According to pramana

Pramana

No. of Patients

%

M.B.C.

I.G.

C.G.

Total

Pravara

2

10

3

15

14.42

Madhyama

21

26

33

80

76.92

Avara

9

0

0

9

8.65

Distribution According to Satmya

Satmya

No. of patients

%

M.B.C.

I.G.

C.G.

Total

Pravara

0

0

1

1

0.96

Madhyama

30

9

22

61

58.65

Avara

2

27

13

42

40.38

Distribution According to Sattva

Sattva

%

No. of Patients M.B.C.

I.G.

C.G.

Total

Pravara

1

0

0

1

0.96

Madhyama

15

4

9

28

26.92

Avara

16

32

27

75

72.12

Distribution According to Abhyavarana Sakti

Abhyavarana Sakti

No. of patients

%

M.B.G.

I.G.

C.G.

Total

Pravara

14

13

8

35

33.65

Madhyama

16

18

5

39

37.50

Avara

2

5

23

30

28.85

Pravara

13

13

7

33

31.73

Madhyama

15

18

8

41

39.42

Avara

4

5

21

30

28.85

Jarana Sakti

Distribution According to Vyayama Sakti

No. of patients

Vyayama Sakti

%

M.B.G.

I.G.

C.G.

Total

Pravara

17

15

16

48

46.15

Madhyama

9

8

10

18

17.31

Avara

6

12

10

28

26.92

Distribution According to Vaya Vaya

No. of Patients

%

M.B.G.

I.G.

C.G.

Total

Bala

25

19

11

55

52.88

Madhyama

7

13

23

43

41.35

Avara

0

3

2

5

4.81

Distribution According to Agni

Agni

No. of patients

%

M.B.G.

I.G.

C.G.

Total

Sama

4

3

2

9

8.65

Visama

11

15

15

41

39.42

Manda

2

4

9

15

14.42

Tiksna

15

14

10

39

37.50

Distribution According to Kostha Kostha

No. of patients

%

M.B.G.

I.G.

C.G.

Total

Mrdu

2

1

8

11

10.58

Madhya

14

11

5

30

28.85

Krura

16

24

23

63

60.58

OBESERVATION EFFCTING MANASA PARIKSA BHAVA 1) Bhakti MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Bhakti

M.B.G.

0.866

0.133

84.64

0.866

0.345

0.063

13.72

<0.001

I.G.

0.69

0.18

73.91

0.515

0.507

0.088

5.83

<0.001

C.G.

0.57

0.42

26.31

0.387

0.558

0.100

3.85

<0.001

MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Srddha

M.B.G.

0.933

0.333

64.27

0.600

0.498

0.090

6.59

<0.001

I.G.

1.03

0.39

62.93

0.696

0.466

0.081

8.57

<0.001

C.G.

0.75

0.66

12

0.225

0.425

0.076

2.95

<0.01

2) Srddha

3) Dhrti MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Dhrti

M.B.G.

1

0.133

86.66

0.866

0.345

0.063

13.72

<0.001

I.G.

0.90

0.15

83.33

0.818

0.391

0.068

12

<0.001

C.G.

1.09

0.75

31.19

0.387

0.558

0.100

3.85

<0.001

4) Vasyata SYMPTOM

GROU P

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

MANAS BHAVA

M.B.G.

0.933

0.233

74.99

0.733

0.449

0.082

8.93

<0.001

I.G.

0.84

0.18

78.57

0.666

0.478

0.083

8

<0.001

C.G.

0.57

0.42

26.31

0.193

0.401

0.072

2.68

<0.05

5) Harsa MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Harsa

M.B.G.

1.2

0.23

80.55

0.933

0.583

0.106

8.764

<0.001

I.G.

1.13

0.43

61.65

0.636

0.548

0.095

6.66

<0.001

C.G.

0.84

0.72

14.28

0.129

0.340

0.061

2.10

>0.05

MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Dhairyam

M.B.G.

1

0.13

86.66

0.866

0.504

0.092

9.35

<0.001

I.G.

1.15

0.21

71.07

0.939

0.609

0.106

8.85

<0.001

C.G.

1.06

0.81

23.58

0.387

0.495

0.088

4035

<0.001

6) Dhairyam

7) Samjna MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Samjna

M.B.G.

0.733

0.133

81.90

0.600

0.498

0.090

6.59

<0.001

I.G.

0.69

0.21

69.56

0.666

0.778

0.083

8

<0.001

C.G.

0.48

0.45

6.25

0.161

0.373

0.067

2.40

<0.05

8) Avasthana MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Avasthana

M.B.G.

1

0.2

80

0.800

0.406

0.074

10.77

<0.001

I.G.

1

0.3

67

0.666

0.473

0.083

8.00

<0.001

C.G.

0.87

0.51

40.22

0.225

0.425

0.076

2.95

<0.01

9) Medha MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Medha

M.B.G.

1.033

0.1

90.31

0.933

0.365

0.066

14

<0.001

I.G.

0.96

0.36

62.5

0.666

0.478

0.082

8

<0.001

C.G.

0.78

0.69

11.53

0.129

0.340

0.061

2.10

<0.05

MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Smrti

M.B.G.

1.03

0.06

94.17

0.966

0.319

0.058

16.55

<0.001

I.G.

0.96

0.30

68.75

0.757

0.501

0.087

8.67

<0.001

C.G.

0.78

0.54

30.76

0.258

0.444

0.079

3.23

<0.01

10) Smrti

11) Priti MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Priti

M.B.G.

1.06

0.2

81.13

0.866

0.507

0.092

9.35

<0.001

I.G.

0.96

0.30

68.96

0.666

0.473

0.083

8.00

<0.001

C.G.

0.69

0.69

0

0.064

0.249

0.044

1.46

<0.05

MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Sila

M.B.G.

1

0.3

70

0.700

0.466

0.085

8.22

<0.001

I.G.

1

0.3

67

0.666

0.478

0.082

8

<0.001

C.G.

0.69

0.66

4.34

0.161

0.373

0.067

2.40

<0.05

12) Sila

13) lajja MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

lajja

M.B.G.

0.833

0.133

84.07

0.700

0.466

0.085

8.22

<0.001

I.G.

0.93

0.36

61.29

0.636

0.603

0.104

6.06

<0.001

C.G.

0.78

0.57

26.92

0.258

0.448

0.079

3.23

<0.01

MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Krodha

M.B.G.

1.13

0.3

91

1.66

0.592

0.108

9.25

<0.001

I.G.

1.45

0.42

71.03

1.030

0.809

0.140

6.88

<0.001

C.G.

1.36

0.84

38.23

0.54

0.72

0.12

4.22

<0.001

14) Krodha

15) Soka MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Soka

M.B.G.

0.833

0.166

79.99

0.666

0.606

0.110

6.020

<0.001

I.G.

1.45

0.33

77.24

1.121

0.739

0.128

8.70

<0.001

C.G.

1.21

0.87

28.09

0.354

0.550

0.098

3.58

<0.01

MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Bhaya

M.B.G.

0.9

0.13

85.18

1.1

0.803

0.146

7.50

<0.001

I.G.

1.66

1.33

80.12

1.424

0.708

0.123

11.54

<0.001

C.G.

1.27

0.81

36.22

0.451

0.722

0.179

2.51

<0.05

16) Bhaya

17) Dvesa MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Dvesa

M.B.G.

1.2

0.36

69.44

0.900

0.604

0.110

8.11

<0.001

I.G.

1.5

0.30

96

1.272

0.719

0.125

10.16

<0.001

C.G.

1.24

0.75

39.51

0.516

0.724

0.130

3.96

<0.001

MANAS BHAVA

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Upadhi

M.B.G.

1

0.3

70

0.700

0.466

0.085

8.22

<0.001

I.G.

0.87

0.30

65.51

0.575

0.501

0.087

6.5

<0.001

C.G.

0.72

0.66

8.33

0.258

0.444

0.079

3.23

<0.01

18) Upadhi

These tables show the effect of therapy on manas pariksya bhava. First four are releted with spiritual dimention of human beings.second three bhavas are releted with social well being. Letter three bhavas are showing intellect. Shila, lajja, priti are denote the character of human being. These 13 bhavas represent the positivism in the human nature. Hence, these bhavas have been marked positively. Last five bhavas show the unconstructiveness of human nature so these bhavas marked negetivly.

EFFECT OF THERAPY Angamarda SYMPTOM

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Angamarda

M.B.G.

-

-

-

-

-

-

-

-

I.G.

1.87

0.12

93.58

1.787

0.415

0.072

24.73

<0.001

C.G.

1.6

1.12

30

0.548

0.675

0.121

4.52

<0.001

SYMPTOM

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Gaurav

M.B.G.

-

-

-

-

-

-

-

-

I.G.

1

0.12

88

0.939

0.348

0.060

15.5

<0.001

C.G.

0.96

0.81

15.62

0.161

0.37

0.067

2.40

<0.05

Gaurav

Tandra SYMPTOM

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Tandra

M.B.G.

-

-

-

-

-

-

-

-

I.G.

1.45

0.18

87.58

1.363

0.488

0.085

16.03

<0.001

C.G.

1.24

1.12

9.67

0.22

0.49

0.089

2.52

<0.05

SYMPTOM

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Glani

M.B.G.

-

-

-

-

-

-

-

-

I.G.

0.78

0.09

88.46

0.696

0.585

0.10

6.83

<0.001

C.G.

0.45

0.36

20

0.161

0.37

0.067

2.40

<0.05

Glani

Sirogaurav SYMPTOM

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Sirogaurav

M.B.G.

-

-

--

-

-

-

-

-

I.G.

1.24

0.18

85.48

1.030

0.636

0.110

9.29

<0.001

C.G.

1

0.78

22

0.22

0.420

0.076

2.95

<0.01

Jrmbha SYMPTOM

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Jrmbha

M.B.G.

-

-

-

-

-

-

-

-

I.G.

1

0.09

91

1.060

0.428

0.074

14.21

<0.001

C.G.

0.96

0.51

46.87

0.45

0.505

0.096

2.95

<0.001

Avipaka SYMPTOM

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Avipaka

M.B.G.

-

-

-

-

-

-

-

-

I.G.

0.84

0.15

82.14

0.696

0.636

0.110

6.28

<0.001

C.G.

0.84

0.63

25

0.193

0.401

0.072

2.68

<0.05

SYMPTOM

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Sakrtagraha

M.B.G.

-

-

-

-

-

-

-

-

I.G.

0.36

0.09

75

0.272

0.452

0.078

3.464

<0.001

C.G.

0.39

0.30

23.07

0.096

0.300

0.053

1.79

>0.05

Sakrtagraha

Nidrabhrmsa SYMPTOM

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Nidrabhrmsa

M.B.G.

-

-

-

-

-

-

-

-

I.G.

1.18

0.24

79.66

1.727

0.574

0.099

17.28

<0.001

C.G.

1.72

0.33

22.67

0.580

0.767

0.137

4.22

<0.001

Alpanidrata SYMPTOM

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Alpanidrata

M.B.G.

-

-

-

-

-

-

-

-

I.G.

1.18

0.30

74.57

1.63

0.699

0.121

13.44

<0.001

C.G.

1.63

1.33

1.84

0.322

0.599

0.179

1.796

>0.05

Prajagar SYMPTOM

GROUP

MEAN B.T.

MEAN A.T.

%

MEAN A.T.- B.T.

S. D. ±

S. E. ±

T

P

Prajagar

M.B.G.

-

-

-

-

-

-

-

-

I.G.

1.75

0.27

84.57

1.48

0.712

0.124

11.97

<0.001

C.G.

1.21

0.90

25.61

0.354

0.660

0.48

2.990

<0.01

In insomnia group it was observed that effect of therapy was highly significant (P<0.001) on angamarda. Table indicates 88% improvement was observed in gaurava, 87 % in tandra, 88 % in glani, 85% in sirogaurava and 91% in jrimbha. 82% in avipaka,75,80,74 and 85% in sakritgraha,nindrabhrmsa,alpanidrata and prajagar respectively. In Control group, It was observed that effect of therapy was highly significant 30% (P<0.001) on angamarda. Table indicates 15% improvement was observed in gaurava, 9 % in tandra, 20 % in glani, 22% in sirogaurava and 46% in jrimbha. 25% in avipaka, 23, 22, 01 and 25 % in sakritgraha, nindrabhrmsa, alpanidrata and prajagar respectively.

Discussion Concept of satvavajayacikitsa vis - a - vis self hypnosis and menagement of anidra & memory boosting has been selected as a problem for the present study. A detailed conceptual and literary review has been compiled, anylised, and then presented in the conceptual part of the presentation. Based on conceptual part, the applied study has also been carried out by selecting patients of anidra.Observation and results have been classified after the analysis and they have been presented in the previous chepter. Now, following the norms of the study, it becomes necessary to put for the obtained observation again the aims and objective of the study to assess the hypotheses on the basis of apply study that satvavajaya chicitsa and hypnotherapy both have some co relation or not ? without the discussion and the interpretation of the conceptual and applied knowledge the true knowledge or the scientific knowledge could not be achieved. As our learned Acharya Charak has said very rightly that even the truth can only be accepted after a good discussion on the bases of tarka and yukti. That is why, here a general discussion on the whole of the present study is being presented as follows :

Concept of satvavajayacikitsa stands from very beginning of the knowledge from vedic era scattered references regarding satvavajaycikitsa has been found. More literature, with philosophical impression is available in Vedanta. All the six darsanas highlight the knowledge regarding mind and its control with various methods. However they are not interested to treat the abnormal mind, they were only interested moksa. So this literature is more related with adhyeatmika notion. Yogadarsana delas more with the health-giving aspect of mana (mind). Yoga is the most developed science which draw attention to the neurological, psychological and etiological aspect of mind. Yoga also illustrate the various method to sustain the mind in healthy status as well as to treat the common abnormalities which consequence the phycho-somatic disorders. Yogic kriya can be useful to control the negativity of thoughts which may ultimately cause the controlled status of mind.

In ayurvedic text, only a few references indicating satvavajayacikitsa are available. But the sufficient description regarding phyche, mind or mana is existing in the form of manas pariksyabhava, manas prakruti, involvement of mana in the production of diseases and manoroga. Decline of satvavajayacikitsa in ayurveda is due to the rise of various philosophical paths which always talks about mana with atma because their ultimate aim is salvation. At the time of rising these philosophical paths, people suffering from various psychic ailments had been get successful relief from the talking of these philosophical-spiritual guru. In this study total 104 patients have been selected from OPD of the institute and they have been assessed. Observation show that out of 104 patients 32 have been selected as volunteers in memory boosting group 36 each have been selected for the treatment of insomnia and control group.

Patients have also being classified according to age, it is found that more number of patients belong to the age group of 25 to 45 years. It indicates that in young age pitta dosa becomes dominant which may be useful to increase sattva in the memory boosting. Because pitta is a dosa which is related with sattva. Increased pitta in its abnormal form may cause for krodhadi manas bhava. Sex wise classification show that more number of male patients have been found affected in this study. Reason behind this may be the male may be more cautious and free to come and report in hospital.

Religious wise classification does not shows any significant relation. Socio economical status of the patients shows that most of the person belong to the middle socio economical status. Reason behind it may be that mostly rich person do not refer to come at government hospital and lower class person remain busy to earn for there living life and avoid to expend time to come hospital. Classification of patients according to their diet suggest that mostly patients found vegetarian, it is due to the trend of the people of this place that they are vegetarian. This data as no signification over the study.

Addiction is also one of the factor which may have to play a vital roll in production of any disease. So, the assessment of the patients have been done to know the roll of addiction in anidra. Observation shows that tobacco addiction is found more than any other. This addiction may cause vitiation of pitta. Occupation wise classification of the patients shows that students were more found in memory boosting group, whereas house wives are more found sufferer of the disease. It is due to the disturb home life as well as sexual life which may cause anxiety or depression, ultimately causing insomnia. Classification according to mood reveals that the depressed patients are more prone to insomnia it indicate that vikruta tamoguna may cause disturbed sleep.

Classification according to medication shows that antidepressant treatments and Tranquilizers are taken more. These are the drugs which create sedation. This sedation causes vicious cycle and patients have increase the doseses. These medication are co-related with tamoguna. Disturbed tamoguna May disturb the quality and quantity of sleep which nothing but insomnia. Data related to prakruti pariksha indicates more than 70% patients pitta dominant prakruti. Pitta is sattva vargiya. Disturbed sattva may cause imbalance in the body mystique which ultimately cause insomnia.

According to manas prakruti analyses it is found that 54 patients were belongs to tamo adhikya. It again shows that tamo dosa dominance in manas level and kapha dominance in sarira level has some relationship with the diseases. The assessment of sara, satmya, samhnana and vyayama sakti does not have any close relationship with the diseases. From the foregone literature and observation of the study based on the applied aspect of the concept, it is quite evident that the utilization of suggestions induced trance or shabdanvit sattvavajaya or sammohana has positive effects on the psychological conditioning of the selected subject.

According to the theory of speech production, as propagated by panini, it has the combination of akasha, vayu and agni mahabhuta. Sattva has been regarded to be more related with Tejas and hence when the positive aspect of Tejas increase, satva also increases. Ayurvedic classics, at various places have emphasis on the qualities of intellect to be a property of pitta which also commensurate with the fore stated analogy of Tejas as pitta it self is dominated by Tejas, even when the tejas is being increased through the medium of sound, other harmful qualities like krodha etc. have decreased which may be because of the specific set of words with positive conditioning as well as the tone of the speech helping in subsiding the over excitation of the brain waves.

Effect on intellectual Bhavas: Smriti, Medha and Avashtana were increased by 94.17%, 90.32% and 80% respectively which were statistically highly significant. Effect on spiritual Bhavas: Bhaakti, Shraddha, Dhrti and Vasyata were increased by 84.64%, 64.27%, 86.66% and 75% respectively which were also statistically highly significant. Effect on social Bhavas: Harsh, Dhairy and Sanga were increased by80.55%, 86.66% and 81.90% which were statistically highly significant. Effect on character related Bhavas: Priti, Shila and Lajja, were increased by 81.13%, 70% and 84.07% respectively which also were highly significant statistically. Effect on negative Bhavas: remarkable decrease was noted in negative Bhavas. e.g. Krodha by 91%, Soka by 79.99%, Bhaya by 85.18%, Dvesa by 69.44%.Upadhi by 70% which all were statistically highly significant.

Thus, it may be said that the total effect of he present work, though was initiated to be focused upon the memory boosting effect, has rendered it self as a major to change or alter the traits of personality. Effect on insomnia shows that the approximately similar percentage of results on manas Parikshya Bhava which are indicated in memory boosting group. The effect on other symptoms shows statistically highly significant results which indicates that sattvavajay chikitsha or self induced hypnotherapy is become the powerful tool for the patients of various psycho-somatic disorder.

Conclusions Since the study was under taken with certain aims and objects in involving fundamental principles of sattvavajay chikitsha vis- a-vis hypnotherapy. It would be necessary to access the study in the light of fundamental aims and objective. Through out the discussion on the obtain data of clinical study reviles the following conclusions. 5. There are direct references found for sattvavajay chikitsha in ayurvedic classics. However, the portion of psychiatry is very less. Ayurveda also describe the examination of mental statues in the form of manas bhava. 7. Darsanika and ayurvedic review regarding mana is all most equal theoretically but ayurveda is a since of medicine, therefore, applicability is slightly different. 9. To draw out a complete Indian psychiatry, with ayurveda, is quite impossible because scattered but important fundamentals regarding psychology is found in other text also.

1. Yoga sastra deals in detail with the portion of psychic disorder. 3. Sattvavajay chikitsha and self in use hypnotherapy are quite identical. However sattvavajay chikitsha deals in details. Sabdanavit sattvavajay is nothing but hypnotherapy. Thus, the hypnotherapy is a part of sattvavajay chikitsha. 6. Memory boosting is related with age factor because madhyamavaya (15 to 35 year) is the age in which pitta is dominant.

1. Statistically highly significant improvement has been observed in intellectual parameters like smrti, medha, etc. 3. Middle class people, house wives, depressed personality etc. are more prone to the disease insomnia. 5. Tamo adhikya kapha vruddhi are the cause for disturb sleep whereas rajo vruddhi and vata vruddhi may disturb duration of sleep. 7. Sara samhanana etc. parameters were no significant involvement. 9. The study indicate that with responsibility, stress is increase which provoked vatta. This therapy control vatta thus it is a effective drugless therapy.

This study is done in accordance with facilities available with the university, it may be possible that conducted work may have some lacunae but scholar have tried to put his best of efforts with limitation and fulfilled the decided aims and objects of the study honestly. Scholar may be excused for the remaining lacunas in the study.