ISSN 2456-3110 Vol 6 - Issue 5 Sept-Oct 2021 JAIMS INTERNATIONAL Journal of Ayurveda and Integrated | Medical Sciences wwwjaims.inJournal of ae Ayurveda and Integrate T 7 ae Role of Abhyanga in Manovikaras w.s.r. to Mental Disorders: A Review Article Sayali Wakde’, Archana Belge? tra, India. ‘Post Graduate Scholar, Dept. of Swasthavrtta, Shri Ayurved Mahavidyalaya, Nagpur, Maharashi Fes “Professor and HOD, Dept. of Swasthavritta, Shri Ayurved Mahovidyalaya, Nagpur, Maharashtra, India. In today’s world mental disorders are Increasing due to rapid modernization of world, negative IMestyle factors, stress problems e%c. In"Ayurveda we call these metal disorders as Manovikaras. ‘Manas plays very important role in these Manas Vikaras. The management of these mental disorders demand modification of behavioural habits which helps to maintain Mansik Swasthya. Ayurveda has e given daily regimen in a very specific way i.., Dinacharya. By following proper Dinacharya we can fight very effectively with factors like negative lifestyle, stress, anxiety, depression. This ultimately helps us to stay away from mental disorders. Abhyanga is a one of the Karmas in Dinacharya. Abhyanga is nothing but the application of oll on skin. Abhyanga helps to relax the body and mind. As we know, Abhyanga relaxes mind but how application of all or medicated drugs on skin help to resolve ur mental disorders is very mysterious. Here we made an effort to elaborate and connect the point from Samhitas to get exact action of Abhyanga in Manas Rogas. Key words: Abhyanga, Dinacharya, Manas Roga, Sparshanendriya. INTRODUCTION In today's world of modernization and urbanization, with high expectations from life, human being is suffering from anxiety, worry, disappointment and depression. In 2017, 197.3 million people had mental disorders in India in which 45.7 million people had depressive disorders and 44.9 million people had anxiety disorders.” One in seven Indians were affected by mental disorder in 2017. This is a very serious issue faced by homo sapience, The baggage of maintaining wealth and prosperity throws aman into Dr. Sayali Wekde Post Graduate Scholar, Dept of Swasthavrit, Shel Ayurved ‘Mahavidyalaya, Nogpur, Maharashtra India, Em Submission Date: 2/09/2021 __ Accepted Date: 22/10/2001 FET NTT Teens WS bang Website: wwwv.jaims.in | Ayurveda Organization, Vjayapur, | Karnataka (Regd) under the license Cc- | by-nesa the ocean of endless thinking which ultimately disturbs the mental health of a person. These super Powers of thinking and intelligence may only be Possible with presence of Manas (psyche) and Atma (Soul). Ayurveda, the eternal science of life, credibly explains the term Manas and its functions. Aacharya Charaka defined the term ‘Ayu’ as life is a combined state of Sharir (body), Indriya (sense), Sottva (psyche) and Atma (soul)! While stating the Avoyawa (organs) Uttpati ‘in 5" month of pregnancy Manas is objectified’ which indicates the coexistent nature of ‘mind and body." It is stated that healthy mind resides ina healthy body and to maintain balance between mental and physical health we must follow healthy ‘and disciplined routine in day-to-day life. ‘Ayurveda, the supreme science of life, gives a treasure Of Ideal daily routine ie., Dinacharya which is a Solution for almost every problem in today’s electro mechanized world, Dinacharya means Din - Daily and Charya - Regimen. “Dine Dine Charya Dinasya Wa Charya Dincharya Charan Charya."*| Regimen done daily called as Dinacharya. Ayurveda gives more significance to prevention of disease rather than ) \& peaks that by following "nacharya we can live healthy and disease-free life, Ayurveda in its literature has given detailed rituals ‘that one should follow every day to establish the balance of Tridosha in our body, which helps to ‘regulate a person’s biological clock and synchronize us to nature's circadian rhythm. From waking up in the morning up to the sunset, whatever activities are done should be considered in Dinacharya and from sunset to waking up in the morning are considered in Ratricharya. Abhyanga is one of the rituals of Dinacharya. It is defined as a procedure of application of Sneha Dravyas over the body in specific direction i.e., same direction of hair follicle. It is beneficial for maintaining health and also used as a medicine in treatment of certain disorders. Acharya said that one should practice Abhyanga daily and it is appropriate for everyone. Abhyanga helps to strengthen the body, pacifies Vata, relieves tiredness, rejuvenates skin, produces sound life and nourishes sense organs. Oslectives 1. To evaluate the mode of action of Abhyanga in mental disorders. 2. To evaluate relationship between Sparshnendriya, Vota and Manas Rogas. MaterIALs AND METHODS: Collection of data and critical analysis was done by using Ayurvedic Somhitas like Bruhatrayi, compendium textbooks and standard online database. A link between Vato, Manas Rogas and Abhyanga was found to elaborate the mechanism of Abhyonga in treating the Manas Rogas. Discussion Definition of Manas ‘Through which knowledge is perceived is Manas." A substance, which is responsible for the presence or absence of knowledge, is called as Manas. Manas Is also defined as the medium which build the contact between Atma (soul) and Sharir (body) and regulates the functions of Indriyas. ‘Journal of Ayurveda and Integrated Medical Sciences | Sept - Oct 2021 | Vol. 6 | Issue 5 faarleya Objects of Manas! 1. Chintya - thing required to think about to do or not to do with objectified manner. 2. Vicharya - critical analysis, which is enough to direct the mind in right direction or otherwise. 3. Uhyam - logical thinking or speculation or conjecture about a thing. 4, Dhyeya - fixation of fluctuating mind towards aim or knowledge. 5, Sonkalpa - a thing about which merit and demerit is considered. From above objects, we can understand that it has central theme of thinking with different views. Fuctions of Manas! 1. Indriyabhigraha - controlling of Indriyas (sense organs) 2. Svasyanigraha - controlling of own fun 3. Uhya-reasoning 4. Vichara - deliberation rejecting things. about accepting or Manovah Strotas Ayurveda elaborates the functions and role of Mana very well. But Manovaha Strotas is not described in Strotoviman, We get a reference of Manovaha Strotas in Charak Indriyasthana and Chikitsasthana."™! Acharya mentioned Moolsthana of Manovaha Strotas as a Hridoya and Dasha Dhamani. Charaka said Budhimiwas Hridaya as the main location of Manovaha Strotas. It is also called as Chetanavahi Strotas and Samgyavahi Strotas.!) We can define ‘Manovaha Strotas as channels from which impetus is, transported and provide Chetana to all over the body. In Ayurveda we consider brain as Hridaya according to Its Moolsthana, Nirukti of Hridaya is Hrunati, Da Dadati, Yayati means a place where something is taken something is given and place of exchange. AS brain gives commands (motor function) and receives Information (sensory function) we can understand the relation of Hriday and brain.As skull has 10 openings from which 12 cranial nerves and spinal cord pierces out. We can correlate this structure of Hridaya with 10 exits of skull as @ Dasho Dhamani. The functions of mana explained by Charakacharya i.e., control of sense organs, self- restraint, hypothesis and consideration represent the action of mind." Heart doesn’t have any psychological, cognitive and intellectual function. So, ‘we can consider Mana and its site as a brain. Monas Rog Niton Sushrutacharya describes ‘the’ features of a healthy person, Doshas (Vato, Pitta, Kapha), Agni {metabolic states), Dhatus, Malas (excretory system) are in balance and Atma (soul), indriya (sense) and Manas (mind) are peaceful is said to be Healthy." When these Prakrit Dosha, Agni, Ohatu and Mala get Vitiated by practice of Nidan, Vyadhi is occurred. The main Nidana for mental disorders are considered as follows. Asatmendrivartha Sanyogo, Prajnaaparadh and Porinam."! Improper contact of indriya (sense organs) with their Artha (objects) te. Asatmendriyartha Sanyoga."* Prajna (B.dhhi) and Aporadh (offence) ie,, harmful actions tone by a person in against wisdom. Parinam also referred as Kola ie., natural, artifical or physical transformation occur against time." Another Nidan for Manas Vikaras are imbalance of Raja and Tama Gunas.**! Mainly Raja Guna is responsible for all activities and it promotes Tama Guna also. So, when Raja Guna gets vitiate in people with low esteem, low forbearance {ie., Awara Satva) it causes Manas Vikaros. In today's transcendental society, human has become mechanized, less productive and rat racer, which contribute to more production of Kama, Krodha, Lobha, Bhayo, Shoka, Chinta and irsha like Manas Vikaras."*! Other Nidanas are not following code of conducts of life ie, Sadvritta, Vegdaharana Le., suppression of natural urges, Purvajanmakrit Karma i.e, bad deeds of previous life. Manas Roga Chikitsa Ayurveda explains three types of treatment for Manas Vikaras viz. Daivavyapasraya Chikitso (divine or spiritual therapy), Yuktivyapasraya Chikicso (logical “Journal of Ayurveda and Integrated Medical Sciences | Sept-Oct 2021 | Vol 6 | tue S [| Saya Wakde et al. Role of abana in Man aa w.s.r. to Mental Disorders Chikitsa therapy) and-—«—_‘Sattvavajaya {psychotherapy}. Doivavyapasraya means which can't be explained by the humans existing knowledge which can be taken as fortune, destiny etc. It includes Mantra, Mani, Ball, Uphara etc. Yuktivyaposrya means therapeutic measures done by thinking of Doshas, Dushya, Mala, Dhatu ete. It includes Aahar, Vihar and Aushad. Third is Sattvavajaya. It means restrict the mind from desire of noxious objects." In the management of Manas Vikaras, Acharya Charaka said that diseased person must understand the difference between beneficial and unhealthy things and act according to it. One must practice the Hitkar things like food, exercise, Oharma, Artha and Kama. av Ahitkar things like lies, earning money from robbery, sex with other women etc. Always stay with old and experienced person and gain knowledge about your Desh (place), Kul (clan), Bal (strength), Shakti (power). Abhyanga procedure ‘As Ayurveda emphasises on the concept of maintaining the health of a healthy person, it has suggested various Karmas under the heading of Dinacharyo (dally regimen). By following Dinacharya we could be able to prolong life, Keep the mind calm ‘and quiet, help in increasing the strength of Indrivas, prevent all diseases and maintain normal health.**!in the procedure of Abhyanga, firstly patient is asked to sit or lie-down. Then lukewarm oil is applied on a body with Anulom (in the direction of hair follicle) direction and on joints ol is applied in circular motion, Then uniform pressure is applied all over the body. Though there is sufficient description of Abhyonga and its benefits are mentioned in text. But the technique of Abhyanga is not elaborated in significant way. Only Acharya Dalhana explained that Abhyanga should be applied in Anulom direction. ‘While considering Manas Vikaras, Abhyongo is one of ‘the best Karmas (treatment). In the management of Sadhya Unmad Chikitsa Sutra Acharya specially mention Abhyanga Chikitsa."! Abhyonga is nothing but the application of Snehadravyas (oil) on skin. It is a type of Bahya Snehan. In Sanskrit the word Snehameans ‘Oil’ and ‘love and the effects of Abhyanga are similar to the effects of saturation of love, Both experiences can give a deep feeling of warmth, comfort and stability. According to Ayurvedic Dinacharya one should do dally Abhyonga and if itis ‘ot possible then at least oll should be applied to the head, ears, feet to maintain a healthy lifestyle.) According to Dosha Dushti, Acharya Dalhana said Pratilom Gati used in Kapha Dushti and Anulom Gati used in Pitta Dushti!?” By performing Abhyanga on daily basis, the body gets stronger and resistance is built up against ‘stressful situation’. “Acharya alsé explained the duration of application of Abhyanga on the basis of Sapta Dhatu as shown in table no. 1.1% So, that we can easily calculate the duration of Abhyanga. According to Acharya it is as follows. Table 1: Showing duration of Abhyanga needed to reach respective Dhatus. Sayali Wakde et a. Role of Abhyanga in Manovikaras w.s.r. to Mental Disorders It is also said that slow massage releases the f - endorphins which is linked with the pain relief and feeling of warmth and well-being." Hence when we do Samvatian, patient feels affinity and vigour which ultimately decrease the stress level and patient feels good. Acharya explained the Moolsthana of Manas as Hridaya. \f we take it as Hridaya we can get the exact mechanism of Samvahan. Hridaya is a place where Sattva, Raja and Tama Guna resides. As Acharya said, Samvahana helps to enhance affinity and induce pleasure. In development of Manas Vikaras like Kam, Krodh, Bhaya et. Vikrut Sadhaka Pitta is one of the reasons. This Sadhak Pitta resides in Hridaya. So, by doing Sukhsparsha Mardonam we can able to relax our heart which ultimately regulate Triguna and increases Sattva Guna. tt also helps to maintain Sadhaka Pitts Prakrut Karya. So, by doing this we can regulate the Manas and keep the Manas Roga away. Dhatu Matra Time Role of Sparshanendriya Roma Kupa 300 95 It stays in Ashraya of Twak!! Sparshanendriya is the Twa 400 127 ‘only Indriya which is present in all indriyas. As skin is, ae a = present all over the body itis the easiest way to reach the other organs. Modern sciences also consider the Mansa 600 490 skin as the largest organ of the body. Meda 700 720 Table 2: Showing Panch-Panchak™) ‘Athi 300 254 tndrya | inva | inva | tnaryortha | indrya | @ Drawya | Adhisthana Buddri | maja 300 235 Sirota | atasha | Kore | shabda | Strowa Samvahan 1 Twok | vow | Twok | Searsho | Sparshan It is a type of Abhyonga and comes under Bahirparimarjan Chikitsa. Samvahan means _—| Srelshu | vot! | Ashi | Roopa | Chashusho Sukhsparsho Mardanam ie, ‘mild gentle massage’.tt | asona | aap | avha asa osan is defined as gentle massage that enhances affinity, [S55 Taam Toma | game eam sleep, virility." Sushrutacharya also explains Samvahan in Dincharya Krama. It plays very important role in mental disorders. Samvahana eliminates Kapha, Vata and helps to get relief from tiredness." It also improves properties of Manso, Rakta and Twak & induces pleasure. Modem science also said that massage has a sedative effect on the central nervous system if applied monotonously with slow rhythm which can be demonstrated very easily. Twak and Manas relation As Acharya Charaka sald Twagendriya and Manas has (Samvay Sambandha) interrelation. Though Manas has quality of subtleness (Anutvam),0*"t still occupies the whole body with the help of skin. It means that ‘Manas has a control or power all over the body by means of Sparshanendriya. 0, when we want to reach the Manas, Twak is the best medium. Journal of Ayurveda and integrated Medical Sciences | Sept - Oct 2021 | Vol.6 | Issue SRole of Vata Vata Dosha controls and regulates the function of Manas." It also promotes the Manos to do its ‘normal functions. It also helps to distinguish the good ‘and bad things and encourages to do good things. Vata Dosha also promotes the Indriyas to do its work. Vata directs the indriyas towards the objects and take the object towards indriyas."! As we not objectify the ‘Manas but by understanding the work of Vata we can say that with the help of Vata Dosha Manas goes to Indriyas and encourage it towards their. objects. Subtypes of Vata also play important role in Manas as follows. &S types and their | niyonta Praneta Cha Manasaho, Sanendriyanom | Udyojakaho, Sorvendriyaarthanam Abhivoda, Akshinam Potava, voto dana | Mano Bodhan Role of Pitta ‘Acharya Vegbhata said the functions of Pitta as Prabho, Medho and Dhee.®" More specifically, Sadhak Pitta is related with the functions of brain such as Medha. It also helps in understanding subjects of Bhrojak Pitta present beneath the skin, It absorbs the medicated oil, Lepa applied on skin, digest that very effectively and give magical result. Chakshu Vaisheshik and Budhhi Vaisheshik are two types of Pitta especially mentioned in Bhe! Sorvhita.2® It mainly works for perception, retention and recaling ‘of knowledge. So, for achieving one’s own ambition and desires, Pitta Dosha plays important role. Its with brain functions and psyche. It ‘Manas (mind) Is disturbed, Pitta of brain and vice versa. interrelated icates that i Dosha alters the function “Journal of Ayurveda and Integrat red Medical Sciences | Sept - Oct 2022 | Vol. 6 | Issue 5 k Buddhimeaha | Abhimendhairyobhipretartho, Sodhanat | Buddhi | Grahan, Dharan, Pratyudharana, Smaran Vaisheshi« : h From all the above information we can clearly get the felation between Manas, Vata and Sparshanendriya, @ Sporshanendriya is present all over the body. As Manos and Sparshanendlya has Samavay Sambhandha, Manas is also present all over the body. The functions of Vato Dosho and Manas are quite similar, Vata regulates and promotes the Manos as mentioned in table no, 3. Manas do its work like Indriyartha Grahanam, by means of Vata. Therefore, Vata and Manas are interrelated and Vata is present in Sporshanendriya. When this Vato get vitiated by various Nidanas, it indirectly hampers our Manas and causes Manas Rogas. As Vata is the main Nidona for Manas Rogos, if we alter this Vato Dasha we can easily treat the Manas Rogas. In Abhyonga we apply ol on skin. As oll has opposite Gunas of Vato it pacifes Vato. So, by doing Abhyanga. & we can regulate the functions of Manas by regulating Vota and using Twak as a best medium, If Monas is Swasthya then no Mansik Vicaras will occur. Hence, we get magical results in Manas Roga by doing Abhyanga. This is the reason why Acharya told ‘Abhyonga as a treatment in Mansik Vikoras. It also explained in Dincharya Kramo. By doing Abhyonga dally we can able to prevent Mansik Rogos and maintain Mansik Swasthya. Mechanism of Abhyonae Though it is an external procedure, it almost affects every system of the body. It affects circulatory system, nervous system, metabolic system, respiratory system, lymphatic system, skin & glvesmagnificent results. While massaging, osmotic pressure forces internal fluid of the skin to move, Due to this pressure fluid forces out and enters into extra Cellular compartment, tissues, viscera which dilute the accumulated toxins. After removing pressure Peripheral vessels refills and toxins are expelled out and get out of the body by excretion ‘While massaging we apply pressure in a good amount and rhythm which creates magnetic field and electricity in the body, By this charging conductivity of. the nerve increases. The nerve fibres has a myelinated sheath in which mainly lipids are present, Na* and K* ions are responsible for the repolarization in nerve fibres. This action done with the help of melatonin, as 2 result, serotonin and other neuro chemicals cause pleasant and soothing effect. Because of this we get ‘magical results in mental disorders. CONCLUSION ‘Advancement in every aspect of living hood, has changed the social, religious and behavioural pattern cof human being. It has affected mental and physical health very badly. Now a days people easily take medicines for physical disorders but mental disorders are still a social stigma in our society. Ayurveda has ‘given solutions for mental disorders a long ago. Mona ‘and Mansik Swasthya are very important entities for @ living healthy and prosperous life. By acquiring ‘Ayurvedic measures we can prevent and cure ‘Manovikaras. Dincharya helps us to keep away many diseases, Abhyanga is one of the daily processes explained by Acharyas. It gives soothing and relaxing effect and helps in preventing and curing Manovikaros aswell. REFERENCES 1L. Sagar, Rajesh et.al The burden of mental cisorder across the states of India: The global burden of eisease study 1990-2017, The Lancet Psychiatry; 2020 Feb O; vol 7 Issue 146, Dotittps://dolorg/10.1016/52215-0366(19]30475-4 2. Agnivesha, Charak Samhita revised by Charaka and Dridebala, edited by Acharya Vidyadhar Shukla, Ravi 10. 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(DOK:10.21760/jaims.v2i3.8238 ee ow to cite this article: Sayali Wakde, Archana Belge, Role of Abhyanga in Manovikaras w.s.. to Mental isorders: A Review Article. J Ayurveda Integr Med Sci 2021;5:186-193. Source of Support: Nil, Conflict of Interest: None declared. copyright © 2021 The Autor Pu terms ef the Creative Commons At perform the workand mate deri Journal of Tasha by Nahar Charaka Ayurveda Organzaton Vilyapur (Res) un Jeenae (htps/fcrexthecommansore/izenses/oyn6 5/8.) roth based on onl or non-commercial purposes, provided the cial work property cited Ayurveda and Integrated Medical Sciences | Sept ‘Oct 2021 | Vol. 6 | Issue 5 fy This san open-access ance dstrbuted under the Intich permis unrsticted use, distribution, and