Changes

Jump to navigation Jump to search
no edit summary
Line 1: Line 1:  +
{{CiteButton}}
 +
{{#seo:
 +
|title=Unmada Nidana
 +
|titlemode=append
 +
|keywords=Unmada, Sanjna Jnana, Amarsha, himsa, Prajnaparadha, Psychosis, insanity, mental factors examination, perversion, impairment of decision making, intellectual functions, psychiatric, psycho somatic disorders, Ayurveda, Indian system of medicine, charak samhita.
 +
|description=Nidana Sthana Chapter 7. Diagnosis and etiopathogenesis of psychosis disorders
 +
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
 +
|image_alt=charak samhita
 +
|type=article
 +
}}
 
<big>'''Nidana Sthana Chapter 7. Diagnosis and etiopathogenesis of psychosis disorders '''</big>
 
<big>'''Nidana Sthana Chapter 7. Diagnosis and etiopathogenesis of psychosis disorders '''</big>
  −
<big>'''Abstract'''</big>
  −
  −
<div style="text-align:justify;">This chapter describes the detailed etiopathogenesis and types of a large class of major mental disorders or psychoses named as Unmada. The word Unmada, literally means frenzy, madness or mental derangement. Unmada is characterized by a disordered mental state in the faculties of mind and intellect. This leads to perverted presentation of thought processes, decision making, intellectual functioning, orientation and responsiveness, memory, desires, habits, character, psychomotor activity, conduct and behaviour. The clinical diagnosis of unmada, its etiology, psychopathogenesis, and prodromal features have been elaborately described in this chapter. </div>
  −
  −
'''Keywords''': ''Unmada, Sanjna Jnana, Amarsha, himsa, Prajnaparadha'', Psychosis, insanity, mental factors examination, perversion, impairment of decision making, intellectual functions.
  −
</div>
  −
   
{{Infobox
 
{{Infobox
 
|title = Unmada Nidana
 
|title = Unmada Nidana
Line 19: Line 21:  
|label4 = Other Sections
 
|label4 = Other Sections
 
|data4 = [[Sutra Sthana]], [[Vimana Sthana]],  [[Sharira Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
 
|data4 = [[Sutra Sthana]], [[Vimana Sthana]],  [[Sharira Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
 +
|label6 = Translator and commentator
 +
|data6 = Tripathi J.S., [[Yogesh Deole|Deole Y. S.]]
 +
|label7 = Reviewer
 +
|data7  = Godatwar P., Mamidi P.
 +
|label8 = Editors
 +
|data8  = Khandel S.K, Godatwar P., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]
 +
|label9 = Year of publication
 +
|data9 =  2020
 +
|label10 = Publisher
 +
|data10 =  [[Charak Samhita Research, Training and Skill Development Centre]]
 +
|label11 = DOI
 +
|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s02.008 10.47468/CSNE.2020.e01.s02.008]
 +
}}
 +
<big>'''Abstract'''</big>
 +
<p style="text-align:justify;">This chapter describes the detailed etiopathogenesis and types of a large class of major mental disorders or psychoses named as Unmada. The word Unmada, literally means frenzy, madness or mental derangement. Unmada is characterized by a disordered mental state in the faculties of mind and intellect. This leads to perverted presentation of thought processes, decision making, intellectual functioning, orientation and responsiveness, memory, desires, habits, character, psychomotor activity, conduct and behaviour. The clinical diagnosis of unmada, its etiology, psychopathogenesis, and prodromal features have been elaborately described in this chapter. </br>
   −
|header3 =
+
'''Keywords''': ''Unmada, Sanjna Jnana, Amarsha, himsa, [[Prajnaparadha]]'', Psychosis, insanity, mental factors examination, perversion, impairment of decision making, intellectual functions.
 
+
</p>
}}
     −
=== Introduction ===
+
== Introduction ==
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
''Unmada'', a major mental disorder, has been known to Ayurvedic practitioners since ancient times in India. In the Vedic period, the disease was thought to be caused due to ''grahas'' or demons, but in [[Ayurveda]], it is considered a major mental illness. ''Unmada'' as such does not describe a lone clinical entity comparable to a modern diagnostic category, rather it is a group of psychotic disorders. As the psychotic disorders cover almost all the major mental illnesses, the different types and subtypes of ''unmada'' can be separately correlated with different psychotic disorders. The clinical features of the different types of ''unmada'' resemble various types of schizophrenia, manic psychosis, psychotic depression, and depressive disorders.
+
unmada, a major mental disorder, has been known to Ayurvedic practitioners since ancient times in India. In the Vedic period, the disease was thought to be caused due to ''grahas'' or demons, but in [[Ayurveda]], it is considered a major mental illness. unmada as such does not describe a lone clinical entity comparable to a modern diagnostic category, rather it is a group of psychotic disorders. As the psychotic disorders cover almost all the major mental illnesses, the different types and subtypes of unmada can be separately correlated with different psychotic disorders. The clinical features of the different types of unmada resemble various types of schizophrenia, manic psychosis, psychotic depression, and depressive disorders.
   −
Thus, ''unmada'' covers a wide range of major mental disorders and is considered synonymous with madness and mental derangement, in which a person loses contact with reality and loses the ability to regulate his actions & conduct according to the norms of the society. When ''doshas'' move upwards in the body into the head, they could cause aberrations in the functioning of ''manas''(mind) while producing ''mada'' (delusional/ intoxicated state) in an individual. The mental status of psychotic patients is vividly described while explaining the clinical aspect of the disease. The description suggests that a patient of ''unmada'' develops derangement of all the activities of ''manas''(mind), ''buddhi''(intellect), ''ahamkara''(ego) and ''indriyas'' (sense organs). The patient develops thought disturbances in the form of abnormalities of ''chintana''(thinking), ''vichara''(discriminating) and ''uha''(analyzing), derangement of memory in the form of ''smriti nasa'' (memory loss.) and ''smriti bhramsha'' (memory impairment), behavioral, social and emotional disturbances in the form of abnormalities of ''achara, dharma'' and ''bhavas'' along with functional derangement of ''indriyas'' which is manifested clinically as disturbed speech and other variants such as incoherence (''abaddha vakyam''), thought blocking (''hridaya shunyata''), loosening of associations, neologism, echolalia etc. and various psychomotor disturbances.
+
Thus, unmada covers a wide range of major mental disorders and is considered synonymous with madness and mental derangement, in which a person loses contact with reality and loses the ability to regulate his actions & conduct according to the norms of the society. When ''[[dosha]]s'' move upwards in the body into the head, they could cause aberrations in the functioning of ''[[manas]]''(mind) while producing ''mada'' (delusional/ intoxicated state) in an individual. The mental status of psychotic patients is vividly described while explaining the clinical aspect of the disease. The description suggests that a patient of unmada develops derangement of all the activities of ''[[manas]]''(mind), ''[[buddhi]]''(intellect), ''ahamkara''(ego) and ''[[indriya]]s'' (sense organs). The patient develops thought disturbances in the form of abnormalities of ''chintana''(thinking), ''vichara''(discriminating) and ''uha''(analyzing), derangement of memory in the form of ''[[smriti]]  nasa'' (memory loss.) and ''[[smriti]] bhramsha'' (memory impairment), behavioral, social and emotional disturbances in the form of abnormalities of ''achara, dharma'' and ''bhavas'' along with functional derangement of ''[[indriya]]s'' which is manifested clinically as disturbed speech and other variants such as incoherence (''abaddha vakyam''), thought blocking (''hridaya shunyata''), loosening of associations, neologism, echolalia etc. and various psychomotor disturbances.
   −
''Unmada'' is classified into two broad categories: ''nija''(endogenous), or those caused by internal imbalance of ''dosha'' i.e. ''vata'', ''pitta, kapha'' and ''sannipataja'', and ''agantu nimitta'', i.e., those caused by exogenous factors. Sushruta (S. ut.62/4-5) and Vagbhatta - both are of the opinion that ''unmada'' is of six types, of which four are due to ''doshas'', the fifth is ''madyaja'' (like intoxications) and sixth is ''vishaja'' (poison-based or poison-like). Both have described the ''agantuja unmada'' separately as the condition of ''amanushopasarga'' (due to affliction of supra-human power) and ''bhuta badha'' (due to affliction of demons), under the heading ''amanusopasarga pratishedha'' (treatment of affliction of supra-human power) and ''bhuta badha pratisedha'' (treatment of affliction of demons) respectively. The body of knowledge within [[Ayurveda]] dedicated to psychiatry underscores the advancement in scientific knowledge on this subject that existed thousands of years ago.
+
Unmada is classified into two broad categories: ''nija''(endogenous), or those caused by internal imbalance of ''[[dosha]]'' i.e. ''[[vata]]'', ''[[pitta]], [[kapha]]'' and ''sannipataja'', and ''agantu nimitta'', i.e., those caused by exogenous factors. Sushruta <ref>Sushruta. Uttara Tantra, Cha.62 Unmadapratishedam Adhyaya verse 4-5. In: Jadavaji Trikamji Aacharya, Editors. Sushruta Samhita. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref> and Vagbhatta - both are of the opinion that unmada is of six types, of which four are due to ''[[dosha]]s'', the fifth is ''madyaja'' (like intoxications) and sixth is ''vishaja'' (poison-based or poison-like). Both have described the ''agantuja unmada'' separately as the condition of ''amanushopasarga'' (due to affliction of supra-human power) and ''bhuta badha'' (due to affliction of demons), under the heading ''amanusopasarga pratishedha'' (treatment of affliction of supra-human power) and ''bhuta badha pratisedha'' (treatment of affliction of demons) respectively. The body of knowledge within [[Ayurveda]] dedicated to psychiatry underscores the advancement in scientific knowledge on this subject that existed thousands of years ago.
 
</div>
 
</div>
===Sanskrit Text, Transliteration and English Translation===
+
 
 +
==Sanskrit Text, Transliteration and English Translation==
 +
<div class="mw-collapsible mw-collapsed">
    
अथात उन्मादनिदानं व्याख्यास्यामः||१||  
 
अथात उन्मादनिदानं व्याख्यास्यामः||१||  
    
इति ह स्माह भगवानात्रेयः||२||
 
इति ह स्माह भगवानात्रेयः||२||
 +
<div class="mw-collapsible-content">
    
athāta unmādanidānaṁ vyākhyāsyāmaḥ||1||  
 
athāta unmādanidānaṁ vyākhyāsyāmaḥ||1||  
Line 45: Line 64:     
Iti ha smAha  bhagavAnAtreyaH||2||
 
Iti ha smAha  bhagavAnAtreyaH||2||
 +
</div></div>
   −
I shall now describe the chapter on the diagnosis of ''unmada''. Thus said Lord Atreya.[1- 2]  
+
Now we shall expound the chapter "Unmada Nidana" (Diagnosis and etiopathogenesis of psychosis disorders). Thus said Lord Atreya.[1- 2]  
   −
==== Five types of ''unmada'' ====  
+
=== Five types of unmada ===  
 +
<div class="mw-collapsible mw-collapsed">
    
इह खलु पञ्चोन्मादा भवन्ति|
 
इह खलु पञ्चोन्मादा भवन्ति|
    
तद्यथा- वातपित्तकफसन्निपातागन्तुनिमित्ताः||३||
 
तद्यथा- वातपित्तकफसन्निपातागन्तुनिमित्ताः||३||
 +
<div class="mw-collapsible-content">
    
iha khalu pañcōnmādā bhavanti|
 
iha khalu pañcōnmādā bhavanti|
Line 61: Line 83:     
tadyathA-  vAtapittakaphasannipAtAgantunimittAH||3||
 
tadyathA-  vAtapittakaphasannipAtAgantunimittAH||3||
 +
</div></div>
   −
There are five types of ''unmada'' such as those caused due to the three ''doshas, sannipata'' (simultaneous vitiation of the three ''doshas''), and exogenous causes. [3]
+
There are five types of unmada such as those caused due to the three ''[[dosha]]s, sannipata'' (simultaneous vitiation of the three ''[[dosha]]s''), and exogenous causes. [3]
   −
==== Individuals prone to ''unmada'' ====
+
=== Individuals prone to unmada ===
 +
<div class="mw-collapsible mw-collapsed">
    
तत्र दोषनिमित्ताश्चत्वारः पुरुषाणामेवंविधानां क्षिप्रमभिनिर्वर्तन्ते; तद्यथा- भीरूणामुपक्लिष्टसत्त्वानामुत्सन्नदोषाणां समलविकृतोपहितान्यनुचितान्याहारजातानि वैषम्ययुक्तेनोपयोगविधिनोपयुञ्जानानां तन्त्रप्रयोगमपि विषममाचरतामन्याश्च शरीरचेष्टा विषमाः समाचरतामत्युपक्षीणदेहानां व्याधिवेगसमुद्भ्रमितानामुपहतमनसां वा कामक्रोधलोभहर्षभयमोहायासशोकचिन्तोद्वेगादिभिर्भूयोऽभिघाताभ्याहतानां वा मनस्युपहते बुद्धौ च प्रचलितायामभ्युदीर्णा दोषाः प्रकुपिता हृदयमुपसृत्य मनोवहानि स्रोतांस्यावृत्य जनयन्त्युन्मादम्||४||
 
तत्र दोषनिमित्ताश्चत्वारः पुरुषाणामेवंविधानां क्षिप्रमभिनिर्वर्तन्ते; तद्यथा- भीरूणामुपक्लिष्टसत्त्वानामुत्सन्नदोषाणां समलविकृतोपहितान्यनुचितान्याहारजातानि वैषम्ययुक्तेनोपयोगविधिनोपयुञ्जानानां तन्त्रप्रयोगमपि विषममाचरतामन्याश्च शरीरचेष्टा विषमाः समाचरतामत्युपक्षीणदेहानां व्याधिवेगसमुद्भ्रमितानामुपहतमनसां वा कामक्रोधलोभहर्षभयमोहायासशोकचिन्तोद्वेगादिभिर्भूयोऽभिघाताभ्याहतानां वा मनस्युपहते बुद्धौ च प्रचलितायामभ्युदीर्णा दोषाः प्रकुपिता हृदयमुपसृत्य मनोवहानि स्रोतांस्यावृत्य जनयन्त्युन्मादम्||४||
 +
<div class="mw-collapsible-content">
    
tatra dōṣanimittāścatvāraḥ puruṣāṇāmēvaṁvidhānāṁ kṣipramabhinirvartantē; tadyathā- bhīrūṇāmupakliṣṭasattvānāmutsannadōṣāṇāṁsamalavikr̥tōpahitānyanucitānyāhārajātāni vaiṣamyayuktēnōpayōgavidhinōpayuñjānānāṁ tantraprayōgamapi viṣamamācaratāmanyāśca śarīracēṣṭā viṣamāḥsamācaratāmatyupakṣīṇadēhānāṁ vyādhivēgasamudbhramitānāmupahatamanasāṁ [1] vākāmakrōdhalōbhaharṣabhayamōhāyāsaśōkacintōdvēgādibhirbhūyō'bhighātābhyāhatānāṁ vā manasyupahatē buddhau ca pracalitāyāmabhyudīrṇā [2] dōṣāḥprakupitā hr̥dayamupasr̥tya manōvahāni srōtāṁsyāvr̥tya janayantyunmādam||4||  
 
tatra dōṣanimittāścatvāraḥ puruṣāṇāmēvaṁvidhānāṁ kṣipramabhinirvartantē; tadyathā- bhīrūṇāmupakliṣṭasattvānāmutsannadōṣāṇāṁsamalavikr̥tōpahitānyanucitānyāhārajātāni vaiṣamyayuktēnōpayōgavidhinōpayuñjānānāṁ tantraprayōgamapi viṣamamācaratāmanyāśca śarīracēṣṭā viṣamāḥsamācaratāmatyupakṣīṇadēhānāṁ vyādhivēgasamudbhramitānāmupahatamanasāṁ [1] vākāmakrōdhalōbhaharṣabhayamōhāyāsaśōkacintōdvēgādibhirbhūyō'bhighātābhyāhatānāṁ vā manasyupahatē buddhau ca pracalitāyāmabhyudīrṇā [2] dōṣāḥprakupitā hr̥dayamupasr̥tya manōvahāni srōtāṁsyāvr̥tya janayantyunmādam||4||  
Line 74: Line 99:  
manovahAni  srotAMsyAvRutya  janayantyUnmadaam||4||
 
manovahAni  srotAMsyAvRutya  janayantyUnmadaam||4||
 
tatra  doShanimittAshcatvAraH
 
tatra  doShanimittAshcatvAraH
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
This verse describes the qualities of a person prone to getting afflicted with ''unmada'', as well as the conditions that are conducive to the affliction of the disease:
+
This verse describes the qualities of a person prone to getting afflicted with unmada, as well as the conditions that are conducive to the affliction of the disease:
   −
*Four types of ''doshika unmada'' quickly manifest in individuals who are fearful, confused and complicated, who do not know societal rules and norms, and who lead erratic lifestyles and dietary habits (unclean, unwholesome, untimely eating habits, as well as neglecting any prescribed dietetic rules). ''Doshas'' in such individuals are in a volatile state and are prone to getting vitiated.   
+
*Four types of ''doshika unmada'' quickly manifest in individuals who are fearful, confused and complicated, who do not know societal rules and norms, and who lead erratic lifestyles and dietary habits (unclean, unwholesome, untimely eating habits, as well as neglecting any prescribed dietetic rules). ''[[Dosha]]s'' in such individuals are in a volatile state and are prone to getting vitiated.   
 
*Resorting to specific lifestyle activities that are not conducive to good health, especially when
 
*Resorting to specific lifestyle activities that are not conducive to good health, especially when
 
**the body is exceedingly weak & cachexic;
 
**the body is exceedingly weak & cachexic;
Line 84: Line 111:  
**the person is subjected to excessive mental trauma / physical assault.
 
**the person is subjected to excessive mental trauma / physical assault.
   −
Such individuals often get afflicted with subclinical mental disorders, leading to unstable intellect because of volatile ''doshas''. When the seat of consciousness, wisdom, and the system that regulates mental activities are badly affected, then all these factors lead to the manifestation of ''unmada''. [4]
+
Such individuals often get afflicted with subclinical mental disorders, leading to unstable intellect because of volatile ''[[dosha]]s''. When the seat of consciousness, wisdom, and the system that regulates mental activities are badly affected, then all these factors lead to the manifestation of unmada. [4]
 
</div>
 
</div>
   −
==== Types of cognitive distortions ====
+
=== Types of cognitive distortions ===
 +
<div class="mw-collapsible mw-collapsed">
    
उन्मादं पुनर्मनोबुद्धिसञ्ज्ञाज्ञानस्मृतिभक्तिशीलचेष्टाचारविभ्रमंविद्यात्||५||
 
उन्मादं पुनर्मनोबुद्धिसञ्ज्ञाज्ञानस्मृतिभक्तिशीलचेष्टाचारविभ्रमंविद्यात्||५||
 +
<div class="mw-collapsible-content">
    
unmādaṁ punarmanōbuddhisañjñājñānasmr̥tibhaktiśīlacēṣṭācāravibhramaṁ [1] vidyāt||5||  
 
unmādaṁ punarmanōbuddhisañjñājñānasmr̥tibhaktiśīlacēṣṭācāravibhramaṁ [1] vidyāt||5||  
    
Unmadaam punarmanobuddhisa~jj~jAj~jAnasmRutibhaktishIlaceShTAcAravibhramavidyAt||5||
 
Unmadaam punarmanobuddhisa~jj~jAj~jAnasmRutibhaktishIlaceShTAcAravibhramavidyAt||5||
 +
</div></div>
   −
''Unmada'' is again defined as cognitive distortion pertaining to mind, intellect, consciousness, knowledge, memory, desire, attitude, activities and behavior. [5]
+
unmada is again defined as cognitive distortion pertaining to mind, intellect, consciousness, knowledge, memory, desire, attitude, activities and behavior. [5]
   −
==== Premonitory symptoms ====
+
=== Premonitory symptoms ===
 +
<div class="mw-collapsible mw-collapsed">
    
तस्येमानि पूर्वरूपाणि; तद्यथा- शिरसः शून्यता, चक्षुषोराकुलता, स्वनः कर्णयोः, उच्छ्वासस्याधिक्यम्, आस्यसंस्रवणम्, अनन्नाभिलाषारोचकाविपाकाः, हृद्ग्रहः, ध्यानायाससम्मोहोद्वेगाश्चास्थाने, सततं लोमहर्षः,  
 
तस्येमानि पूर्वरूपाणि; तद्यथा- शिरसः शून्यता, चक्षुषोराकुलता, स्वनः कर्णयोः, उच्छ्वासस्याधिक्यम्, आस्यसंस्रवणम्, अनन्नाभिलाषारोचकाविपाकाः, हृद्ग्रहः, ध्यानायाससम्मोहोद्वेगाश्चास्थाने, सततं लोमहर्षः,  
 
ज्वरश्चाभीक्ष्णम् उन्मत्तचित्तत्वम्, उदर्दित्वम् अर्दिताकृतिकरणं च व्याधेः, स्वप्ने चाभीक्ष्णं दर्शनं भ्रान्तचलितानवस्थितानां रूपाणामप्रशस्तानां  
 
ज्वरश्चाभीक्ष्णम् उन्मत्तचित्तत्वम्, उदर्दित्वम् अर्दिताकृतिकरणं च व्याधेः, स्वप्ने चाभीक्ष्णं दर्शनं भ्रान्तचलितानवस्थितानां रूपाणामप्रशस्तानां  
 
च तिलपीडकचक्राधिरोहणं वातकुण्डलिकाभिश्चोन्मथनं निमज्जनं च कलुषाणामम्भसामावर्ते चक्षुषोश्चापसर्पणमिति(दोषनिमित्तानामुन्मादानां पूर्वरूपाणि भवन्ति)||६||  
 
च तिलपीडकचक्राधिरोहणं वातकुण्डलिकाभिश्चोन्मथनं निमज्जनं च कलुषाणामम्भसामावर्ते चक्षुषोश्चापसर्पणमिति(दोषनिमित्तानामुन्मादानां पूर्वरूपाणि भवन्ति)||६||  
 +
<div class="mw-collapsible-content">
    
tasyēmāni pūrvarūpāṇi; tadyathā- śirasaḥ śūnyatā, cakṣuṣōrākulatā, svanaḥ karṇayōḥ, ucchvāsasyādhikyam, āsyasaṁsravaṇam, anannābhilāṣārōcakāvipākāḥ,hr̥dgrahaḥ, dhyānāyāsasammōhōdvēgāścāsthānē, satataṁ lōmaharṣaḥ, jvaraścābhīkṣṇam, unmattacittatvam, udarditvam [1] , arditākr̥tikaraṇaṁ ca vyādhēḥ, svapnēcābhīkṣṇaṁ darśanaṁ bhrāntacalitānavasthitānāṁ rūpāṇāmapraśastānāṁ ca tilapīḍakacakrādhirōhaṇaṁ vātakuṇḍalikābhiścōnmathanaṁ nimajjanaṁ cakaluṣāṇāmambhasāmāvartē cakṣuṣōścāpasarpaṇamiti [2] (dōṣanimittānāmunmādānāṁ pūrvarūpāṇi bhavanti)||6||  
 
tasyēmāni pūrvarūpāṇi; tadyathā- śirasaḥ śūnyatā, cakṣuṣōrākulatā, svanaḥ karṇayōḥ, ucchvāsasyādhikyam, āsyasaṁsravaṇam, anannābhilāṣārōcakāvipākāḥ,hr̥dgrahaḥ, dhyānāyāsasammōhōdvēgāścāsthānē, satataṁ lōmaharṣaḥ, jvaraścābhīkṣṇam, unmattacittatvam, udarditvam [1] , arditākr̥tikaraṇaṁ ca vyādhēḥ, svapnēcābhīkṣṇaṁ darśanaṁ bhrāntacalitānavasthitānāṁ rūpāṇāmapraśastānāṁ ca tilapīḍakacakrādhirōhaṇaṁ vātakuṇḍalikābhiścōnmathanaṁ nimajjanaṁ cakaluṣāṇāmambhasāmāvartē cakṣuṣōścāpasarpaṇamiti [2] (dōṣanimittānāmunmādānāṁ pūrvarūpāṇi bhavanti)||6||  
Line 111: Line 143:  
tilapIDakacakrAdhirohaNaM  vAtakuNDalikAbhishconmathana nimajjanaM  ca
 
tilapIDakacakrAdhirohaNaM  vAtakuNDalikAbhishconmathana nimajjanaM  ca
 
kaluShANAmambhasAm AvartecakShuShoshc ApasarpaNamiti (doShanimittAnAm UnmadaAnAM pUrvarUpANi  bhavanti)||6||
 
kaluShANAmambhasAm AvartecakShuShoshc ApasarpaNamiti (doShanimittAnAm UnmadaAnAM pUrvarUpANi  bhavanti)||6||
 +
</div></div>
   −
Following are the premonitory symptoms of ''unmada'':
+
Following are the premonitory symptoms of unmada:
    
*Blankness of thought,
 
*Blankness of thought,
Line 134: Line 167:  
**Distortion of eyes.
 
**Distortion of eyes.
   −
These are the pre-monitory symptoms of ''unmada'' caused by the vitiation of ''doshas''. [6]
+
These are the pre-monitory symptoms of unmada caused by the vitiation of ''[[dosha]]s''. [6]
   −
==== Specific features of ''vatika'' type ''unmada'' ====
+
=== Specific features of ''vatika'' type unmada ===
 +
<div class="mw-collapsible mw-collapsed">
    
ततोऽनन्तरमेवमुन्मादाभिनिर्वृत्तिरेव| तत्रेदमुन्मादविशेषविज्ञानं भवति; तद्यथा- परिसरणमजस्रम्, अक्षिभ्रुवौष्ठांसहन्वग्रहस्तपादाङ्गविक्षेपणमकस्मात्,सततमनियतानां च  
 
ततोऽनन्तरमेवमुन्मादाभिनिर्वृत्तिरेव| तत्रेदमुन्मादविशेषविज्ञानं भवति; तद्यथा- परिसरणमजस्रम्, अक्षिभ्रुवौष्ठांसहन्वग्रहस्तपादाङ्गविक्षेपणमकस्मात्,सततमनियतानां च  
 
गिरामुत्सर्गः, फेनागमनमास्यात्, अभीक्ष्णं स्मितहसितनृत्यगीतवादित्रसम्प्रयोगाश्चास्थाने, वीणावंशशङ्खशम्यातालशब्दानुकरणमसाम्ना, यानमयानैः, अलङ्करणमनलङ्कारिकैर्द्रव्यैः, लोभश्चाभ्यवहार्येष्वलब्धेषु, लब्धेषु चावमानस्तीव्रमात्सर्यं च, कार्श्यं, पारुष्यम्, उत्पिण्डितारुणाक्षता वातोपशयविपर्यासादनुपशयता च; इति वातोन्मादलिङ्गानि भवन्ति(१);
 
गिरामुत्सर्गः, फेनागमनमास्यात्, अभीक्ष्णं स्मितहसितनृत्यगीतवादित्रसम्प्रयोगाश्चास्थाने, वीणावंशशङ्खशम्यातालशब्दानुकरणमसाम्ना, यानमयानैः, अलङ्करणमनलङ्कारिकैर्द्रव्यैः, लोभश्चाभ्यवहार्येष्वलब्धेषु, लब्धेषु चावमानस्तीव्रमात्सर्यं च, कार्श्यं, पारुष्यम्, उत्पिण्डितारुणाक्षता वातोपशयविपर्यासादनुपशयता च; इति वातोन्मादलिङ्गानि भवन्ति(१);
 +
<div class="mw-collapsible-content">
    
tatō'nantaramēvamunmādābhinirvr̥ttirēva|  
 
tatō'nantaramēvamunmādābhinirvr̥ttirēva|  
Line 151: Line 186:  
vAtopashayaviparyAsAdanupashayatA ca;
 
vAtopashayaviparyAsAdanupashayatA ca;
 
iti vAtonmAdali~ggAni bhavanti(1);
 
iti vAtonmAdali~ggAni bhavanti(1);
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
After the above stage, ''unmada'' manifests. The distinctive features of ''vatika'' type of ''unmada'' are as follows:
+
After the above stage, unmada manifests. The distinctive features of ''vatika'' type of unmada are as follows:
 
*Constant wandering
 
*Constant wandering
 
*Sudden spasm of eyes, eyebrows, lips, jaws, and irregular movements of shoulder, fore-arms and legs;
 
*Sudden spasm of eyes, eyebrows, lips, jaws, and irregular movements of shoulder, fore-arms and legs;
Line 165: Line 202:  
*Emaciation and roughness;
 
*Emaciation and roughness;
 
*Protruding dusky red eyes;  
 
*Protruding dusky red eyes;  
*Aggravation by ''vata''-provoking factors; and  
+
*Aggravation by ''[[vata]]''-provoking factors; and  
*Pacification by factors which are opposite to ''vata''
+
*Pacification by factors which are opposite to ''[[vata]]''
 
</div>
 
</div>
These are the features of ''vatika'' type of ''unmada''. [7-1]
+
These are the features of ''vatika'' type of unmada. [7-1]
   −
==== Features of ''paittika'' type ''unmada'' ====
+
=== Features of ''paittika'' type unmada ===
 +
<div class="mw-collapsible mw-collapsed">
    
अमर्षः, क्रोधः, संरम्भश्चास्थाने, शस्त्रलोष्ट्रकशाकाष्ठमुष्टिभिरभिहननं स्वेषां परेषां वा, अभिद्रवणं, प्रच्छायशीतोदकान्नाभिलाषः, सन्तापश्चातिवेलं, ताम्रहरितहारिद्रसंरब्धाक्षता, पित्तोपशयविपर्यासादनुपशयता च; इति पित्तोन्मादलिङ्गानि  
 
अमर्षः, क्रोधः, संरम्भश्चास्थाने, शस्त्रलोष्ट्रकशाकाष्ठमुष्टिभिरभिहननं स्वेषां परेषां वा, अभिद्रवणं, प्रच्छायशीतोदकान्नाभिलाषः, सन्तापश्चातिवेलं, ताम्रहरितहारिद्रसंरब्धाक्षता, पित्तोपशयविपर्यासादनुपशयता च; इति पित्तोन्मादलिङ्गानि  
 
भवन्ति(२) ;   
 
भवन्ति(२) ;   
 +
<div class="mw-collapsible-content">
    
amarṣaḥ, krōdhaḥ, saṁrambhaścāsthānē, śastralōṣṭrakaśākāṣṭhamuṣṭibhirabhihananaṁ svēṣāṁ parēṣāṁ vā, abhidravaṇaṁ, pracchāyaśītōdakānnābhilāṣaḥ,santāpaścātivēlaṁ, tāmraharitahāridrasaṁrabdhākṣatā, pittōpaśayaviparyāsādanupaśayatā ca; iti pittōnmādaliṅgāni bhavanti(2);   
 
amarṣaḥ, krōdhaḥ, saṁrambhaścāsthānē, śastralōṣṭrakaśākāṣṭhamuṣṭibhirabhihananaṁ svēṣāṁ parēṣāṁ vā, abhidravaṇaṁ, pracchāyaśītōdakānnābhilāṣaḥ,santāpaścātivēlaṁ, tāmraharitahāridrasaṁrabdhākṣatā, pittōpaśayaviparyāsādanupaśayatā ca; iti pittōnmādaliṅgāni bhavanti(2);   
Line 181: Line 220:  
sveShAM pareShAM vA, abhidravaNaM,  pracchAyashItodakAnnAbhilAShaH,
 
sveShAM pareShAM vA, abhidravaNaM,  pracchAyashItodakAnnAbhilAShaH,
 
santApashcAtivelaM, tAmraharitahAridrasaMrabdhAkShatA,pittopashayaviparyAsAdanupashayatA  ca; iti  pittonmAdali~ggAni  bhavanti(2);
 
santApashcAtivelaM, tAmraharitahAridrasaMrabdhAkShatA,pittopashayaviparyAsAdanupashayatA  ca; iti  pittonmAdali~ggAni  bhavanti(2);
 +
</div></div>
    
*Intolerance, anger and excitement at inappropriate occasions;
 
*Intolerance, anger and excitement at inappropriate occasions;
Line 188: Line 228:  
*Prolonged anguish;
 
*Prolonged anguish;
 
*Ferocious eyes with coppery, green or yellow color;  
 
*Ferocious eyes with coppery, green or yellow color;  
*Aggravation of the signs and symptoms by ''pitta'' provoking factors
+
*Aggravation of the signs and symptoms by ''[[pitta]]'' provoking factors
*Pacification by factors which are opposite to ''pitta''
+
*Pacification by factors which are opposite to ''[[pitta]]''
    
are the features of ''paittika'' type of ''unmada.''[7-2]
 
are the features of ''paittika'' type of ''unmada.''[7-2]
   −
==== Features of ''kaphaja'' type ''unmada'' ====
+
=== Features of ''kaphaja'' type unmada ===
 +
<div class="mw-collapsible mw-collapsed">
    
स्थानमेकदेशे, तूष्णीम्भावः, अल्पशश्चङ्क्रमणं, लालाशिङ्घाणकस्रवणम्,  
 
स्थानमेकदेशे, तूष्णीम्भावः, अल्पशश्चङ्क्रमणं, लालाशिङ्घाणकस्रवणम्,  
Line 199: Line 240:  
श्लेष्मोपशयविपर्यासादनुपशयता च; इति श्लेष्मोन्मादलिङ्गानि  
 
श्लेष्मोपशयविपर्यासादनुपशयता च; इति श्लेष्मोन्मादलिङ्गानि  
 
भवन्ति(३);त्रिदोषलिङ्गसन्निपाते तु सान्निपातिकं विद्यात्; तमसाध्यमाचक्षते कुशलाः||७||
 
भवन्ति(३);त्रिदोषलिङ्गसन्निपाते तु सान्निपातिकं विद्यात्; तमसाध्यमाचक्षते कुशलाः||७||
 +
<div class="mw-collapsible-content">
    
sthānamēkadēśē, tūṣṇīmbhāvaḥ, alpaśaścaṅkramaṇaṁ, lālāśiṅghāṇakasravaṇam, anannābhilāṣaḥ, rahaskāmatā, bībhatsatvaṁ, śaucadvēṣaḥ, svapnanityatā,śvayathurānanē, śuklastimitamalōpadigdhākṣatvaṁ, ślēṣmōpaśayaviparyāsādanupaśayatā ca; iti ślēṣmōnmādaliṅgāni bhavanti(3);  
 
sthānamēkadēśē, tūṣṇīmbhāvaḥ, alpaśaścaṅkramaṇaṁ, lālāśiṅghāṇakasravaṇam, anannābhilāṣaḥ, rahaskāmatā, bībhatsatvaṁ, śaucadvēṣaḥ, svapnanityatā,śvayathurānanē, śuklastimitamalōpadigdhākṣatvaṁ, ślēṣmōpaśayaviparyāsādanupaśayatā ca; iti ślēṣmōnmādaliṅgāni bhavanti(3);  
Line 206: Line 248:  
anannAbhilAShaH, rahaskAmatA, bIbhatsatvaM, shaucadveShaH, svapnanityatA, shvayathurAnane,shuklastimitamalopadigdhAkShatvaM,shleShmopashayaviparyA sAdanupashayatA ca; iti shleShmonmAdali~ggAni  bhavanti(3); tridoShali~ggasannipAte
 
anannAbhilAShaH, rahaskAmatA, bIbhatsatvaM, shaucadveShaH, svapnanityatA, shvayathurAnane,shuklastimitamalopadigdhAkShatvaM,shleShmopashayaviparyA sAdanupashayatA ca; iti shleShmonmAdali~ggAni  bhavanti(3); tridoShali~ggasannipAte
 
tu sAnnipAtikaM vidyAt; tamasAdhyamAcakShate kushalAH||7||
 
tu sAnnipAtikaM vidyAt; tamasAdhyamAcakShate kushalAH||7||
 +
</div></div>
    
*Prefers to live at one place (doesn’t move/ immobility)
 
*Prefers to live at one place (doesn’t move/ immobility)
Line 217: Line 260:  
*Edematous face;
 
*Edematous face;
 
*White and timid eyes full of dirt;
 
*White and timid eyes full of dirt;
*Aggravation of the signs & symptoms by ''kapha'' provoking factors
+
*Aggravation of the signs & symptoms by ''[[kapha]]'' provoking factors
*Pacification by factors which are opposite to ''kapha''
+
*Pacification by factors which are opposite to ''[[kapha]]''
   −
These are the features of ''kaphaja'' type of ''unmada''.
+
These are the features of ''kaphaja'' type of unmada.
   −
Features of ''sannipatika'' type ''unmada'':
+
Features of ''sannipatika'' type unmada:
In the ''unmada'' caused by the combined vitiation of all the three ''doshas'', all the symptoms mentioned above are simultaneously manifested. This type of ''unmada'' is considered to be incurable. [7-3]
+
In the unmada caused by the combined vitiation of all the three ''[[dosha]]s'', all the symptoms mentioned above are simultaneously manifested. This type of unmada is considered to be incurable. [7-3]
   −
==== Management of ''unmada'' ====
+
=== Management of unmada ===
 +
<div class="mw-collapsible mw-collapsed">
    
साध्यानां तु त्रयाणां साधनानि- स्नेहस्वेदवमन विरेचनास्थापनानुवासनोपशमन नस्तःकर्मधूमधूपनाञ्जनावपीड प्रधमनाभ्यङ्गप्रदेह परिषेकानुलेपनवधबन्धनावरोधन वित्रासनविस्मापनविस्मारणापतर्पण सिराव्यधनानि, - भोजनविधानं च यथास्वं युक्त्या, यच्चान्यदपि किञ्चिन्निदानविपरीतमौषधं तदपि कार्यं स्यादिति||८||
 
साध्यानां तु त्रयाणां साधनानि- स्नेहस्वेदवमन विरेचनास्थापनानुवासनोपशमन नस्तःकर्मधूमधूपनाञ्जनावपीड प्रधमनाभ्यङ्गप्रदेह परिषेकानुलेपनवधबन्धनावरोधन वित्रासनविस्मापनविस्मारणापतर्पण सिराव्यधनानि, - भोजनविधानं च यथास्वं युक्त्या, यच्चान्यदपि किञ्चिन्निदानविपरीतमौषधं तदपि कार्यं स्यादिति||८||
 +
<div class="mw-collapsible-content">
    
sādhyānāṁ tu trayāṇāṁ sādhanāni- snēhasvēdavamanavirēcanāsthāpanānuvāsanōpaśamananastaḥkarmadhūmadhūpanāñjanāvapīḍapradhamanābhyaṅgapradēhapariṣēkānulēpanavadhabandhanāvarōdhana-vitrāsanavismāpanavismāraṇāpatarpaṇasirāvyadhanāni, bhōjanavidhānaṁ ca yathāsvaṁ yuktyā, yaccānyadapi kiñcinnidānaviparītamauṣadhaṁ kāryaṁ tadapisyāditi||8||  
 
sādhyānāṁ tu trayāṇāṁ sādhanāni- snēhasvēdavamanavirēcanāsthāpanānuvāsanōpaśamananastaḥkarmadhūmadhūpanāñjanāvapīḍapradhamanābhyaṅgapradēhapariṣēkānulēpanavadhabandhanāvarōdhana-vitrāsanavismāpanavismāraṇāpatarpaṇasirāvyadhanāni, bhōjanavidhānaṁ ca yathāsvaṁ yuktyā, yaccānyadapi kiñcinnidānaviparītamauṣadhaṁ kāryaṁ tadapisyāditi||8||  
Line 234: Line 279:  
vitrAsanavismApanavismAraNApatarpaNasirAvyadhanAni,ca yathAsvaM
 
vitrAsanavismApanavismAraNApatarpaNasirAvyadhanAni,ca yathAsvaM
 
yuktyA, yaccAnyadapi ki~jcinnidAnaviparItamauShadhaM tadapi kAryaM syAditi||8||
 
yuktyA, yaccAnyadapi ki~jcinnidAnaviparItamauShadhaM tadapi kAryaM syAditi||8||
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
Modalities of treatment of the three types of curable ''unmada'' are:
+
Modalities of treatment of the three types of curable unmada are:
    
*Oleation, fomentation, emesis, purgation, ''asthapana'' enema, ''anuvasana'' enema  
 
*Oleation, fomentation, emesis, purgation, ''asthapana'' enema, ''anuvasana'' enema  
Line 246: Line 293:  
Suitable diets should be given according to the requirement of the patient. Such other therapies as would work against the causative factors of the disease should also be given. [8]
 
Suitable diets should be given according to the requirement of the patient. Such other therapies as would work against the causative factors of the disease should also be given. [8]
 
</div>
 
</div>
 +
<div class="mw-collapsible mw-collapsed">
 +
 
भवति चात्र-
 
भवति चात्र-
 
   
 
   
Line 251: Line 300:  
   
 
   
 
अनेन विधियुक्तेन  कर्मणा यत् प्रकीर्तितम्||९||  
 
अनेन विधियुक्तेन  कर्मणा यत् प्रकीर्तितम्||९||  
 +
<div class="mw-collapsible-content">
    
bhavati cātra-  
 
bhavati cātra-  
Line 263: Line 313:     
Anena vidhiyuktena karmaNA yat prakIrtitam||9||
 
Anena vidhiyuktena karmaNA yat prakIrtitam||9||
 +
</div></div>
    
Thus it is said :
 
Thus it is said :
   −
A competent physician should selectively employ the above-mentioned therapies to treat the curable types of ''unmada'' caused by the vitiation of ''doshas'' as per the fundamental principles of the prescribed therapy. [9]
+
A competent physician should selectively employ the above-mentioned therapies to treat the curable types of unmada caused by the vitiation of ''[[dosha]]s'' as per the fundamental principles of the prescribed therapy. [9]
   −
==== Exogenous ''unmada'' ====
+
=== Exogenous unmada ===
 +
<div class="mw-collapsible mw-collapsed">
    
यस्तु  दोषनिमित्तेभ्य उन्मादेभ्यः समुत्थानपूर्वरूपलिङ्गवेदनोपशयविशेषसमन्वितो भवत्युन्मादस्तमागन्तुकमाचक्षते|  
 
यस्तु  दोषनिमित्तेभ्य उन्मादेभ्यः समुत्थानपूर्वरूपलिङ्गवेदनोपशयविशेषसमन्वितो भवत्युन्मादस्तमागन्तुकमाचक्षते|  
Line 277: Line 329:     
प्रज्ञापराधाद्ध्ययं देवर्षिपितृगन्धर्वयक्षराक्षसपिशाच गुरुवृद्धसिद्धाचार्यपूज्यानवमत्याहितान्याचरति, अन्यद्वा किञ्चिदेवंविधं कर्माप्रशस्तमारभते; तमात्मना हतमुपघ्नन्तो देवादयःकुर्वन्त्युन्मत्तम्||१०||
 
प्रज्ञापराधाद्ध्ययं देवर्षिपितृगन्धर्वयक्षराक्षसपिशाच गुरुवृद्धसिद्धाचार्यपूज्यानवमत्याहितान्याचरति, अन्यद्वा किञ्चिदेवंविधं कर्माप्रशस्तमारभते; तमात्मना हतमुपघ्नन्तो देवादयःकुर्वन्त्युन्मत्तम्||१०||
 +
<div class="mw-collapsible-content">
    
yastu dōṣanimittēbhya unmādēbhyaḥ samutthānapūrvarūpaliṅgavēdanōpaśayaviśēṣasamanvitō bhavatyunmādastamāgantukamācakṣatē|  
 
yastu dōṣanimittēbhya unmādēbhyaḥ samutthānapūrvarūpaliṅgavēdanōpaśayaviśēṣasamanvitō bhavatyunmādastamāgantukamācakṣatē|  
Line 293: Line 346:  
praj~jAparAdhAddhyayaM devarShipitRugandharvayakSharAkShasapishA caguruvRuddhasiddhAcAryapUjyAnavamatyAhitAnyAcarati, anyadvA
 
praj~jAparAdhAddhyayaM devarShipitRugandharvayakSharAkShasapishA caguruvRuddhasiddhAcAryapUjyAnavamatyAhitAnyAcarati, anyadvA
 
ki~jcidevaMvidhaM karmAprashastamArabhate; tamAtmanAhatamupaghnanto devAdayaH kurvantyunmattam||10||
 
ki~jcidevaMvidhaM karmAprashastamArabhate; tamAtmanAhatamupaghnanto devAdayaH kurvantyunmattam||10||
 +
</div></div>
    
<div style="text-align:justify;">
 
<div style="text-align:justify;">
The type of ''unmada'' having etiology, premonitory symptoms, signs and symptoms, pain and favorable therapeutics (''upashaya'') different from those of the types of ''unmada'' caused by the vitiation of ''doshas'' are known to be of exogenous type. Some scholars hold the view that this type of ''unmada'' is caused by the effect of the activities of the past life. Lord Atreya considers intellectual errors as the causative factor of this condition. Due to intellectual errors, the patient disregards the Gods, ascetics, ancestors, ''gandharvas, yakshas,'' ''rakshasas, pishachas,'' preceptors, elders, teachers and the other respectable ones. He also resorts to undesirable and inauspicious (or blasphemous) activities. The gods etc. cause ''unmada'' in him because of his own inauspicious activities. [10]
+
The type of unmada having etiology, premonitory symptoms, signs and symptoms, pain and favorable therapeutics (''upashaya'') different from those of the types of unmada caused by the vitiation of ''[[dosha]]s'' are known to be of exogenous type. Some scholars hold the view that this type of unmada is caused by the effect of the activities of the past life. Lord Atreya considers intellectual errors as the causative factor of this condition. Due to intellectual errors, the patient disregards the Gods, ascetics, ancestors, ''gandharvas, yakshas,'' ''rakshasas, pishachas,'' preceptors, elders, teachers and the other respectable ones. He also resorts to undesirable and inauspicious (or blasphemous) activities. The gods etc. cause unmada in him because of his own inauspicious activities. [10]
 
</div>
 
</div>
   −
==== Premonitory symptoms of exogenous ''unmada'' ====
+
=== Premonitory symptoms of exogenous unmada ===
 +
<div class="mw-collapsible mw-collapsed">
    
तत्र देवादिप्रकोपनिमित्तेनागन्तुकोन्मादेन पुरस्कृतस्येमानि पूर्वरूपाणि भवन्ति; तद्यथा- देवगोब्राह्मणतपस्विनां हिंसारुचित्वं, कोपनत्वं, नृशंसाभिप्रायता,अरतिः ओजोवर्णच्छायाबल वपुषामुपतप्तिः, स्वप्ने च देवादिभिरभिभर्त्सनंप्रवर्तनं चेति; ततोऽनन्तरमुन्मादाभिनिर्वृत्तिः||११||
 
तत्र देवादिप्रकोपनिमित्तेनागन्तुकोन्मादेन पुरस्कृतस्येमानि पूर्वरूपाणि भवन्ति; तद्यथा- देवगोब्राह्मणतपस्विनां हिंसारुचित्वं, कोपनत्वं, नृशंसाभिप्रायता,अरतिः ओजोवर्णच्छायाबल वपुषामुपतप्तिः, स्वप्ने च देवादिभिरभिभर्त्सनंप्रवर्तनं चेति; ततोऽनन्तरमुन्मादाभिनिर्वृत्तिः||११||
 +
<div class="mw-collapsible-content">
    
tatra dēvādiprakōpanimittēnāgantukōnmādēna puraskr̥tasyēmāni pūrvarūpāṇi bhavanti; tadyathā- dēvagōbrāhmaṇatapasvināṁ hiṁsārucitvaṁ, kōpanatvaṁ,nr̥śaṁsābhiprāyatā, aratiḥ, ōjōvarṇacchāyābalavapuṣāmupataptiḥ, svapnē ca dēvādibhirabhibhartsanaṁ pravartanaṁ cēti; tatō'nantaramunmādābhinirvr̥ttiḥ||11||
 
tatra dēvādiprakōpanimittēnāgantukōnmādēna puraskr̥tasyēmāni pūrvarūpāṇi bhavanti; tadyathā- dēvagōbrāhmaṇatapasvināṁ hiṁsārucitvaṁ, kōpanatvaṁ,nr̥śaṁsābhiprāyatā, aratiḥ, ōjōvarṇacchāyābalavapuṣāmupataptiḥ, svapnē ca dēvādibhirabhibhartsanaṁ pravartanaṁ cēti; tatō'nantaramunmādābhinirvr̥ttiḥ||11||
Line 310: Line 366:  
ca devAdibhirabhibhartsanaM pravartanaM
 
ca devAdibhirabhibhartsanaM pravartanaM
 
ceti;tato~anantaramUnmadaAbhinirvRuttiH||11||
 
ceti;tato~anantaramUnmadaAbhinirvRuttiH||11||
 +
</div></div>
   −
The premonitory symptoms of exogenous ''unmada'' are as follows:
+
The premonitory symptoms of exogenous unmada are as follows:
    
*Desire for inflicting injury upon the gods, cows, brahmins and ascetics;
 
*Desire for inflicting injury upon the gods, cows, brahmins and ascetics;
Line 317: Line 374:  
*Desire for inflicting cruel acts, torture, etc. on living beings
 
*Desire for inflicting cruel acts, torture, etc. on living beings
 
*Restlessness
 
*Restlessness
*Impairment of ''ojas'', colour, complexion and physical strength  
+
*Impairment of ''[[ojas]]'', colour, complexion and physical strength  
 
*Abuse and incitement of the gods etc. in dreams.
 
*Abuse and incitement of the gods etc. in dreams.
   −
''Unmada'' manifests soon after the occurrence of these premonitory symptoms. [11]
+
unmada manifests soon after the occurrence of these premonitory symptoms. [11]
 +
<div class="mw-collapsible mw-collapsed">
    
तत्रायमुन्मादकराणां  भूतानामुन्मादयिष्यतामारम्भविशेषो भवति; तद्यथा- अवलोकयन्तो देवा जनयन्त्युन्मादं,गुरुवृद्धसिद्धमहर्षयोऽभिशपन्तः , पितरो दर्शयन्त: स्पृशन्तो गन्धर्वाः, समाविशन्तो यक्षाः राक्षस्त्वात्मगन्धमाघ्रापयन्तः, पिशाचाः पुनरारुह्य  वाहयन्तः||१२||
 
तत्रायमुन्मादकराणां  भूतानामुन्मादयिष्यतामारम्भविशेषो भवति; तद्यथा- अवलोकयन्तो देवा जनयन्त्युन्मादं,गुरुवृद्धसिद्धमहर्षयोऽभिशपन्तः , पितरो दर्शयन्त: स्पृशन्तो गन्धर्वाः, समाविशन्तो यक्षाः राक्षस्त्वात्मगन्धमाघ्रापयन्तः, पिशाचाः पुनरारुह्य  वाहयन्तः||१२||
 +
<div class="mw-collapsible-content">
    
tatrāyamunmādakarāṇāṁ bhūtānāmunmādayiṣyatāmārambhaviśēṣō bhavati; tadyathā- avalōkayantō dēvā janayantyunmādaṁ,guruvr̥ddhasiddhamaharṣayō'bhiśapantaḥ, pitarō darśayantaḥ [1] , spr̥śantō gandharvāḥ, samāviśantō yakṣāḥ, rākṣasāstvātmagandhamāghrāpayantaḥ, piśācāḥpunarāruhya vāhayantaḥ||12||  
 
tatrāyamunmādakarāṇāṁ bhūtānāmunmādayiṣyatāmārambhaviśēṣō bhavati; tadyathā- avalōkayantō dēvā janayantyunmādaṁ,guruvr̥ddhasiddhamaharṣayō'bhiśapantaḥ, pitarō darśayantaḥ [1] , spr̥śantō gandharvāḥ, samāviśantō yakṣāḥ, rākṣasāstvātmagandhamāghrāpayantaḥ, piśācāḥpunarāruhya vāhayantaḥ||12||  
Line 330: Line 389:  
spRushanto gandharvAH, samAvishanto yakShAH, rAkShasAstvAtmagandhamAghrApayantaH,pishAcAH punarAruhya
 
spRushanto gandharvAH, samAvishanto yakShAH, rAkShasAstvAtmagandhamAghrApayantaH,pishAcAH punarAruhya
 
vAhayantaH||12||  
 
vAhayantaH||12||  
 +
</div></div>
    
The various divine entities unleash their wrath on the individual as follows:  
 
The various divine entities unleash their wrath on the individual as follows:  
   −
*Godly spirits cause ''devonmada'' (divine ''unmada'')
+
*Godly spirits cause ''devonmada'' (divine unmada)
*Preceptors, elders, adepts and ascetics cause ''unmada'' by their curse  
+
*Preceptors, elders, adepts and ascetics cause unmada by their curse  
 
*Ancestors by manifesting themselves;
 
*Ancestors by manifesting themselves;
 
*''Gandharvas'' by their touch;
 
*''Gandharvas'' by their touch;
Line 341: Line 401:  
*''Pishachas'' by seizing and riding the host.[12]
 
*''Pishachas'' by seizing and riding the host.[12]
   −
==== Symptoms of exogenous ''unmada'' ====
+
=== Symptoms of exogenous unmada ===
 +
<div class="mw-collapsible mw-collapsed">
    
तस्येमानि रूपाणि भवन्ति ; तद्यथा- अत्यात्मबलवीर्य पौरुषपराक्रम ग्रहणधारणस्मरणज्ञानवचनविज्ञानानि; अनियतश्चोन्मादकालः||१३||
 
तस्येमानि रूपाणि भवन्ति ; तद्यथा- अत्यात्मबलवीर्य पौरुषपराक्रम ग्रहणधारणस्मरणज्ञानवचनविज्ञानानि; अनियतश्चोन्मादकालः||१३||
 +
<div class="mw-collapsible-content">
    
tasyēmāni rūpāṇi bhavanti; tadyathā- atyātmabalavīryapauruṣaparākramagrahaṇadhāraṇasmaraṇajñānavacanavijñānāni [1] , aniyataścōnmādakālaḥ||13||
 
tasyēmāni rūpāṇi bhavanti; tadyathā- atyātmabalavīryapauruṣaparākramagrahaṇadhāraṇasmaraṇajñānavacanavijñānāni [1] , aniyataścōnmādakālaḥ||13||
    
rUpANi bhavanti;tadyathAatyAtmabalavIryapauruShaparAkramagrahaNadhAra NasmaraNaj~jAnavacanavij~jAnAni aniyatashconmAdakAlaH||13||
 
rUpANi bhavanti;tadyathAatyAtmabalavIryapauruShaparAkramagrahaNadhAra NasmaraNaj~jAnavacanavij~jAnAni aniyatashconmAdakAlaH||13||
 +
</div></div>
   −
Characteristics of a patient afflicted with exogenous ''unmada'' are:
+
Characteristics of a patient afflicted with exogenous unmada are:
    
Untimely, uncertain and uncalled for manifestations superhuman strength, valor, manliness, enthusiasm, power of understanding and retention, memory, spirituality, logical and scientific knowledge and power of speech. [13]
 
Untimely, uncertain and uncalled for manifestations superhuman strength, valor, manliness, enthusiasm, power of understanding and retention, memory, spirituality, logical and scientific knowledge and power of speech. [13]
 +
<div class="mw-collapsible mw-collapsed">
    
उन्मादयिष्यतामपि खलु  देवर्षिपितृगन्धर्वयक्षराक्षसपिशाचानां गुरुवृद्धसिद्धानां वा एष्वन्तरेष्वभिगमनीयाः पुरुषा भवन्ति; तद्यथा- पापस्य कर्मणः समारम्भे, पूर्वकृतस्य वा कर्मणः परिणामकाले,  
 
उन्मादयिष्यतामपि खलु  देवर्षिपितृगन्धर्वयक्षराक्षसपिशाचानां गुरुवृद्धसिद्धानां वा एष्वन्तरेष्वभिगमनीयाः पुरुषा भवन्ति; तद्यथा- पापस्य कर्मणः समारम्भे, पूर्वकृतस्य वा कर्मणः परिणामकाले,  
 
एकस्य वा शून्यगृहवासे,चतुष्पथाधिष्ठाने वा, सन्ध्यावेलायामप्रयतभावे  वा  पर्वसन्धिषु वा मिथुनीभावे, रजस्वलाभिगमने वा विगुणे ,नियमव्रतब्रह्मचर्यभङ्गे वा, महाहवे वा, देशकुलपुरविनाशे वा, महाग्रहोपगमने वा, स्त्रिया वा प्रजननकाले, विविधभूताशुभाशुचिस्पर्शने वा, वमनविरेचनरुधिरस्रावे, अशुचेरप्रयतस्य वा चैत्यदेवायतनाभिगमने वा,मांसमधुतिलगुडमद्योच्छिष्टे वा, दिग्वाससि वा, निशि   
 
एकस्य वा शून्यगृहवासे,चतुष्पथाधिष्ठाने वा, सन्ध्यावेलायामप्रयतभावे  वा  पर्वसन्धिषु वा मिथुनीभावे, रजस्वलाभिगमने वा विगुणे ,नियमव्रतब्रह्मचर्यभङ्गे वा, महाहवे वा, देशकुलपुरविनाशे वा, महाग्रहोपगमने वा, स्त्रिया वा प्रजननकाले, विविधभूताशुभाशुचिस्पर्शने वा, वमनविरेचनरुधिरस्रावे, अशुचेरप्रयतस्य वा चैत्यदेवायतनाभिगमने वा,मांसमधुतिलगुडमद्योच्छिष्टे वा, दिग्वाससि वा, निशि   
 
नगरनिगमचतुष्पथोपवनश्मशानाघातनाभिगमने वा, द्विजगुरुसुरयतिपूज्याभिधर्षणे वा, धर्माख्यानव्यतिक्रमे वा, अन्यस्य वा कर्मणोऽप्रशस्तस्यारम्भे, इत्यभिघातकाला व्याख्याता  भवन्ति||१४||
 
नगरनिगमचतुष्पथोपवनश्मशानाघातनाभिगमने वा, द्विजगुरुसुरयतिपूज्याभिधर्षणे वा, धर्माख्यानव्यतिक्रमे वा, अन्यस्य वा कर्मणोऽप्रशस्तस्यारम्भे, इत्यभिघातकाला व्याख्याता  भवन्ति||१४||
 +
<div class="mw-collapsible-content">
    
unmādayiṣyatāmapi khalu dēvarṣipitr̥gandharvayakṣarākṣasapiśācānāṁ guruvr̥ddhasiddhānāṁ vā ēṣvantarēṣvabhigamanīyāḥ puruṣā bhavanti; tadyathā-pāpasyakarmaṇaḥ samārambhē, pūrvakr̥tasya vā karmaṇaḥ pariṇāmakālē, ēkasya vā śūnyagr̥havāsē catuṣpathādhiṣṭhānē vā, sandhyāvēlāyāmaprayatabhāvē vāparvasandhiṣu vā mithunībhāvē, rajasvalābhigamanē vā, viguṇē vā'dhyayanabalimaṅgalahōmaprayōgē, niyamavratabrahmacaryabhaṅgē vā, mahāhavē vā,dēśakulapuravināśē vā, mahāgrahōpagamanē vā, striyā vā prajananakālē, vividhabhūtāśubhāśucisparśanē vā, vamanavirēcanarudhirasrāvē, aśucēraprayatasya vācaityadēvāyatanābhigamanē vā, māṁsamadhutilaguḍamadyōcchiṣṭē vā, digvāsasi vā, niśi nagaranigamacatuṣpathōpavanaśmaśānāghātanābhigamanē vā,dvijagurusurayatipūjyābhidharṣaṇē vā, dharmākhyānavyatikramē vā, anyasya vā karmaṇō'praśastasyārambhē, ityabhighātakālā vyākhyātā bhavanti||14||  
 
unmādayiṣyatāmapi khalu dēvarṣipitr̥gandharvayakṣarākṣasapiśācānāṁ guruvr̥ddhasiddhānāṁ vā ēṣvantarēṣvabhigamanīyāḥ puruṣā bhavanti; tadyathā-pāpasyakarmaṇaḥ samārambhē, pūrvakr̥tasya vā karmaṇaḥ pariṇāmakālē, ēkasya vā śūnyagr̥havāsē catuṣpathādhiṣṭhānē vā, sandhyāvēlāyāmaprayatabhāvē vāparvasandhiṣu vā mithunībhāvē, rajasvalābhigamanē vā, viguṇē vā'dhyayanabalimaṅgalahōmaprayōgē, niyamavratabrahmacaryabhaṅgē vā, mahāhavē vā,dēśakulapuravināśē vā, mahāgrahōpagamanē vā, striyā vā prajananakālē, vividhabhūtāśubhāśucisparśanē vā, vamanavirēcanarudhirasrāvē, aśucēraprayatasya vācaityadēvāyatanābhigamanē vā, māṁsamadhutilaguḍamadyōcchiṣṭē vā, digvāsasi vā, niśi nagaranigamacatuṣpathōpavanaśmaśānāghātanābhigamanē vā,dvijagurusurayatipūjyābhidharṣaṇē vā, dharmākhyānavyatikramē vā, anyasya vā karmaṇō'praśastasyārambhē, ityabhighātakālā vyākhyātā bhavanti||14||  
Line 361: Line 426:  
Unmadayisyatamapi khalu devarShipitRugandharvayakSharAkShasapishAcAnAM  guruvRuddhasiddhAnAM vA eShvantareShvabhigamanIyAH puruShA bhavanti;tadyathA- pApasyam,karmaNaH  samArambhe, pUrvakRutasya vA NaH pariNAmakAle,ekasya vA shUnyagRuhavAse catuShpathAdhiShThAne  vA,sandhyAvelAyAmaprayatabhAvevA parvasandhiShu vA  mithunIbhAve, rajasvalAbhigamane vA, viguNe  vA~adhyayanabalima~ggalahomaprayoge, niyamavratabrahmacaryabha~ggevA,mahAhave vA,deshakulapuravinAshe vA, mahAgrahopagamane vA, striyA vA  prajananakAle,  vividhabhUtAshubhAshucisparshanevA,vamanavirecanarudhirasrAve,ashuceraprayatasyavAcaityadevAyatanAbhigamanevA,
 
Unmadayisyatamapi khalu devarShipitRugandharvayakSharAkShasapishAcAnAM  guruvRuddhasiddhAnAM vA eShvantareShvabhigamanIyAH puruShA bhavanti;tadyathA- pApasyam,karmaNaH  samArambhe, pUrvakRutasya vA NaH pariNAmakAle,ekasya vA shUnyagRuhavAse catuShpathAdhiShThAne  vA,sandhyAvelAyAmaprayatabhAvevA parvasandhiShu vA  mithunIbhAve, rajasvalAbhigamane vA, viguNe  vA~adhyayanabalima~ggalahomaprayoge, niyamavratabrahmacaryabha~ggevA,mahAhave vA,deshakulapuravinAshe vA, mahAgrahopagamane vA, striyA vA  prajananakAle,  vividhabhUtAshubhAshucisparshanevA,vamanavirecanarudhirasrAve,ashuceraprayatasyavAcaityadevAyatanAbhigamanevA,
 
mAMsamadhutilaguDamadyocchiShTevA,digvAsasi vA,nishi nagaranigama  catuShpathopavana shmashAnAghAtanAbhigamane  vA,dvijagurusurayatipUjyAbhidharShaNe vA, dharmAkhyAnavyatikrame vA, anyasya vA karma No~aprashastasyArambhe, tyabhighAtakAlA  vyAkhyAtA  bhavanti||14||
 
mAMsamadhutilaguDamadyocchiShTevA,digvAsasi vA,nishi nagaranigama  catuShpathopavana shmashAnAghAtanAbhigamane  vA,dvijagurusurayatipUjyAbhidharShaNe vA, dharmAkhyAnavyatikrame vA, anyasya vA karma No~aprashastasyArambhe, tyabhighAtakAlA  vyAkhyAtA  bhavanti||14||
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
Persons get afflicted by ''unmada'' caused by godly spirits, ascetics, ancestors, ''gandharvas, yakshas, rakshasas, pishachas,'' preceptors, elders and adepts in the following circumstances, places and time:
+
Persons get afflicted by unmada caused by godly spirits, ascetics, ancestors, ''gandharvas, yakshas, rakshasas, pishachas,'' preceptors, elders and adepts in the following circumstances, places and time:
    
*In the beginning of sinful acts;
 
*In the beginning of sinful acts;
Line 384: Line 451:  
Insulting ''dvija'' (twice born), preceptors, Gods and divinities, ascetics and the learned;
 
Insulting ''dvija'' (twice born), preceptors, Gods and divinities, ascetics and the learned;
   −
Thus, described were some circumstances in which a person attracts the wrath of gods, divinities, and the sages and gets afflicted with ''unmada''. [14]
+
Thus, described were some circumstances in which a person attracts the wrath of gods, divinities, and the sages and gets afflicted with unmada. [14]
 
</div>
 
</div>
 +
<div class="mw-collapsible mw-collapsed">
 +
 
त्रिविधं तु खलु उन्मादकराणां  भूतानामुन्मादने प्रयोजनं भवति; तद्यथा-  हिंसा, रतिः, अभ्यर्चनं चेति तेषां  तं  प्रयोजनविशेषमुन्मत्ताचार विशेषलक्षणैर्विद्यात्| हिंसा, अप्सु वा स्थलाच्छ्वभ्रे निमज्जति, पतति, शस्त्रकशाकाष्ठलोष्टमुष्टिभिर्हन्त्यात्मानम्,  अन्यच्च प्राणवधार्थमारभते किञ्चित्, विद्यात्; तमसाध्यं साध्यौ  पुनर्द्वावितरौ||१५||
 
त्रिविधं तु खलु उन्मादकराणां  भूतानामुन्मादने प्रयोजनं भवति; तद्यथा-  हिंसा, रतिः, अभ्यर्चनं चेति तेषां  तं  प्रयोजनविशेषमुन्मत्ताचार विशेषलक्षणैर्विद्यात्| हिंसा, अप्सु वा स्थलाच्छ्वभ्रे निमज्जति, पतति, शस्त्रकशाकाष्ठलोष्टमुष्टिभिर्हन्त्यात्मानम्,  अन्यच्च प्राणवधार्थमारभते किञ्चित्, विद्यात्; तमसाध्यं साध्यौ  पुनर्द्वावितरौ||१५||
 +
<div class="mw-collapsible-content">
    
trividhaṁ tu khalūnmādakarāṇāṁ bhūtānāmunmādanē prayōjanaṁ bhavati; tadyathā- hiṁsā, ratiḥ, abhyarcanaṁ cēti|  
 
trividhaṁ tu khalūnmādakarāṇāṁ bhūtānāmunmādanē prayōjanaṁ bhavati; tadyathā- hiṁsā, ratiḥ, abhyarcanaṁ cēti|  
Line 399: Line 469:  
anyacca    prANavadhArthamArabhate  ki~jcit,  vidyat tamasAdhyaM  vidyAt;  sAdhyau
 
anyacca    prANavadhArthamArabhate  ki~jcit,  vidyat tamasAdhyaM  vidyAt;  sAdhyau
 
punardvAvitarau||15||
 
punardvAvitarau||15||
 +
</div></div>
   −
''Unmada'' is caused by the above mentioned agents with the following objectives:
+
unmada is caused by the above mentioned agents with the following objectives:
    
#as a consequence of one’s sinful acts  
 
#as a consequence of one’s sinful acts  
Line 406: Line 477:  
#to make the individual pay obeisance to Gods
 
#to make the individual pay obeisance to Gods
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
The prognosis of ''unmada'' can be judged from the characteristic features of the patient. When the intention of the afflicted agents is to inflict injury, then the patient enters into fire, sinks into water, falls into a pit, provokes others to hurt him, strikes himself with weapons, whips, sticks, brick bats, his own fist etc. He may also adopt to such other means of killing himself. This type of ''unmada'' is incurable.  
+
The prognosis of unmada can be judged from the characteristic features of the patient. When the intention of the afflicted agents is to inflict injury, then the patient enters into fire, sinks into water, falls into a pit, provokes others to hurt him, strikes himself with weapons, whips, sticks, brick bats, his own fist etc. He may also adopt to such other means of killing himself. This type of unmada is incurable.  
   −
The other two types of intentions i.e. for affection/love/pleasure or to offer prayer give rise to variants of ''unmada'' that are curable. [15]
+
The other two types of intentions i.e. for affection/love/pleasure or to offer prayer give rise to variants of unmada that are curable. [15]
 
</div>
 
</div>
   −
==== Treatment of exogenous ''unmada'' ====
+
=== Treatment of exogenous unmada ===
 +
<div class="mw-collapsible mw-collapsed">
    
तयोः साधनानि-  
 
तयोः साधनानि-  
    
मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमव्रतप्रायश्चित्तोपवास स्वस्त्ययनप्रणिपातगमनादीनि||१६||
 
मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमव्रतप्रायश्चित्तोपवास स्वस्त्ययनप्रणिपातगमनादीनि||१६||
 +
<div class="mw-collapsible-content">
    
tayōḥ sādhanāni-  
 
tayōḥ sādhanāni-  
Line 424: Line 497:     
mantrauShadhimaNi ma~ggala balyupahArahomaniyama vrataprAyashcitopavAsa  svastyayana praNipAtagamanAdIni||16||
 
mantrauShadhimaNi ma~ggala balyupahArahomaniyama vrataprAyashcitopavAsa  svastyayana praNipAtagamanAdIni||16||
 +
</div></div>
   −
For the curable variants of exogenous ''unmada'', the prescribed therapies are:  
+
For the curable variants of exogenous unmada, the prescribed therapies are:  
    
*Incantation of ''mantras'',  
 
*Incantation of ''mantras'',  
Line 432: Line 506:  
*Taking a vow, performing religious duties, penance, fasting, blessings, obeisance and pilgrimage. [16]
 
*Taking a vow, performing religious duties, penance, fasting, blessings, obeisance and pilgrimage. [16]
   −
==== Role of ''dosha'' in causing various types of ''unmada'' ====
+
=== Role of ''dosha'' in causing various types of unmada ===
 +
<div class="mw-collapsible mw-collapsed">
    
एवमेते पञ्चोन्मादा व्याख्याता  भवन्ति||१७||
 
एवमेते पञ्चोन्मादा व्याख्याता  भवन्ति||१७||
 +
<div class="mw-collapsible-content">
    
ēvamētē pañcōnmādā vyākhyātā bhavanti||17||  
 
ēvamētē pañcōnmādā vyākhyātā bhavanti||17||  
    
Evamete pa~jconmAdA  vyAkhyAtA    bhavanti||17||
 
Evamete pa~jconmAdA  vyAkhyAtA    bhavanti||17||
 +
</div></div>
   −
In the following verses, the five types of ''unmada'' have been explained. [17]
+
In the following verses, the five types of unmada have been explained. [17]
 +
<div class="mw-collapsible mw-collapsed">
    
ते तु खलु निजागन्तुविशेषेण साध्यासाध्यविशेषेण च प्रविभज्यमानाः
 
ते तु खलु निजागन्तुविशेषेण साध्यासाध्यविशेषेण च प्रविभज्यमानाः
Line 449: Line 527:     
तस्य साधनं साधनसंयोगमेव विद्यादिति||१८||
 
तस्य साधनं साधनसंयोगमेव विद्यादिति||१८||
 +
<div class="mw-collapsible-content">
    
tē tu khalu nijāgantuviśēṣēṇa sādhyāsādhyaviśēṣēṇa ca pravibhajyamānāḥ pañca santō dvāvēva bhavataḥ|  
 
tē tu khalu nijāgantuviśēṣēṇa sādhyāsādhyaviśēṣēṇa ca pravibhajyamānāḥ pañca santō dvāvēva bhavataḥ|  
Line 467: Line 546:     
tatrAsAdhyasaMyogaM  sAdhyAsAdhyasaMyogaM cAsAdhyaM  vidyAt,  sAdhyaM tu  sAdhyasaMyogam| tasya  sAdhanaM sAdhanasaMyogameva  vidyAditi||18||
 
tatrAsAdhyasaMyogaM  sAdhyAsAdhyasaMyogaM cAsAdhyaM  vidyAt,  sAdhyaM tu  sAdhyasaMyogam| tasya  sAdhanaM sAdhanasaMyogameva  vidyAditi||18||
 +
</div></div>
    
<div style="text-align:justify;">
 
<div style="text-align:justify;">
The ''unmada'' of five types can be further classified as endogenous or exogenous or as curable or incurable. At times, due to the combination of etiological factors (of endogenous and exogenous types), these could also manifest in hybrid forms. Such forms would exhibit a combination of both the types of ''unmada'' in their premonitory as well as actual symptoms. However, it is important to note that:
+
The unmada of five types can be further classified as endogenous or exogenous or as curable or incurable. At times, due to the combination of etiological factors (of endogenous and exogenous types), these could also manifest in hybrid forms. Such forms would exhibit a combination of both the types of unmada in their premonitory as well as actual symptoms. However, it is important to note that:
 
*Combination of the incurable types or of the curable and incurable types result in an incurable condition.  
 
*Combination of the incurable types or of the curable and incurable types result in an incurable condition.  
 
*Combination of curable types results in curable conditions that should be treated using a combination of therapies. [18]
 
*Combination of curable types results in curable conditions that should be treated using a combination of therapies. [18]
 
</div>
 
</div>
   −
==== Responsible factors for ''unmada'' ====
+
=== Responsible factors for unmada ===
 +
<div class="mw-collapsible mw-collapsed">
    
भवन्ति चात्र-  
 
भवन्ति चात्र-  
Line 481: Line 562:     
न चान्ये स्वयमक्लिष्टमुपक्लिश्नन्ति  मानवम्||१९||
 
न चान्ये स्वयमक्लिष्टमुपक्लिश्नन्ति  मानवम्||१९||
 +
<div class="mw-collapsible-content">
    
bhavanti cātra-  
 
bhavanti cātra-  
Line 493: Line 575:     
na cAnyesvayamakliShTamupaklishnanti  mAnavam||19||
 
na cAnyesvayamakliShTamupaklishnanti  mAnavam||19||
 +
</div></div>
   −
Neither gods, nor ''gandharvas'', nor ''pishachas'' nor ''rakshasas'' afflict a person who himself is free from misdeeds. The primary cause of ''unmada'' in an individual is the consequences of his own misdeeds and not other agents like the gods etc. [19]
+
Neither gods, nor ''gandharvas'', nor ''pishachas'' nor ''rakshasas'' afflict a person who himself is free from misdeeds. The primary cause of unmada in an individual is the consequences of his own misdeeds and not other agents like the gods etc. [19]
 +
<div class="mw-collapsible mw-collapsed">
    
ये त्वेनमनुवर्तन्ते क्लिश्यमानं स्वकर्मणा |
 
ये त्वेनमनुवर्तन्ते क्लिश्यमानं स्वकर्मणा |
    
न स तद्धेतुकः क्लेशो न ह्यस्ति  कृतकृत्यता||२०||
 
न स तद्धेतुकः क्लेशो न ह्यस्ति  कृतकृत्यता||२०||
 +
<div class="mw-collapsible-content">
    
yē tvēnamanuvartantē kliśyamānaṁ svakarmaṇā|  
 
yē tvēnamanuvartantē kliśyamānaṁ svakarmaṇā|  
Line 507: Line 592:     
na sa taddhetukaH  klesho  na hyasti  kRutakRutyatA||20||
 
na sa taddhetukaH  klesho  na hyasti  kRutakRutyatA||20||
 +
</div></div>
   −
If the primary cause of ''unmada'' is misdeeds of the individual, then how could the causation of these exogenous ''unmada'' be attributed to divinities? Misdeeds committed already cannot be undone, but good deeds can pacify or neutralize the effects of these exogenous factors. [20]
+
If the primary cause of unmada is misdeeds of the individual, then how could the causation of these exogenous unmada be attributed to divinities? Misdeeds committed already cannot be undone, but good deeds can pacify or neutralize the effects of these exogenous factors. [20]
 +
<div class="mw-collapsible mw-collapsed">
    
प्रज्ञापराधात् सम्भूते व्याधौ कर्मज आत्मनः|
 
प्रज्ञापराधात् सम्भूते व्याधौ कर्मज आत्मनः|
    
नाभिशंसेद्बुधो देवान्न पितॄन्नापि राक्षसान्||२१|
 
नाभिशंसेद्बुधो देवान्न पितॄन्नापि राक्षसान्||२१|
 +
<div class="mw-collapsible-content">
    
prajñāparādhāt sambhūtē vyādhau karmaja ātmanaḥ|  
 
prajñāparādhāt sambhūtē vyādhau karmaja ātmanaḥ|  
Line 521: Line 609:     
nAbhishaMsedbudho  devAnna  pitRUnnApi  rAkShasAn||21||
 
nAbhishaMsedbudho  devAnna  pitRUnnApi  rAkShasAn||21||
 +
</div></div>
    
All the diseases whether ''karmaja'' (due to misdeeds) or ''atman'' (due to one’s self) are caused due to intellectual errors. The Gods, ancestors or ''rakshasas'' shall not be blamed for any disease. [21]
 
All the diseases whether ''karmaja'' (due to misdeeds) or ''atman'' (due to one’s self) are caused due to intellectual errors. The Gods, ancestors or ''rakshasas'' shall not be blamed for any disease. [21]
 +
<div class="mw-collapsible mw-collapsed">
    
आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|
 
आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|
    
तस्माच्छ्रेयस्करं  मार्गं प्रतिपद्येत नो त्रसेत्||२२||
 
तस्माच्छ्रेयस्करं  मार्गं प्रतिपद्येत नो त्रसेत्||२२||
 +
<div class="mw-collapsible-content">
    
ātmānamēva manyēta kartāraṁ sukhaduḥkhayōḥ|  
 
ātmānamēva manyēta kartāraṁ sukhaduḥkhayōḥ|  
Line 535: Line 626:     
tasmAcchreyaskaraM mArgaM pratipadyeta no traset||22||
 
tasmAcchreyaskaraM mArgaM pratipadyeta no traset||22||
 +
</div></div>
    
One should hold himself responsible for his happiness and miseries. Therefore, one should follow the path of welfare without apprehensions. [22]
 
One should hold himself responsible for his happiness and miseries. Therefore, one should follow the path of welfare without apprehensions. [22]
 +
<div class="mw-collapsible mw-collapsed">
    
देवादीनामपचितिर्हितानां चोपसेवनम्|  
 
देवादीनामपचितिर्हितानां चोपसेवनम्|  
    
ते च तेभ्यो विरोधश्च सर्वमायत्तमात्मनि||२३||
 
ते च तेभ्यो विरोधश्च सर्वमायत्तमात्मनि||२३||
 +
<div class="mw-collapsible-content">
    
dēvādīnāmapacitirhitānāṁ cōpasēvanam|  
 
dēvādīnāmapacitirhitānāṁ cōpasēvanam|  
Line 549: Line 643:     
te ca tebhyo virodhashca sarvamAyattamAtmani||23||
 
te ca tebhyo virodhashca sarvamAyattamAtmani||23||
 +
</div></div>
   −
Prayers to the Gods etc. and resorting to wholesome dietary and lifestyle habits act as antidotes to the misdeeds of the individual. Thus, the choice either to avert or get afflicted with ''unmada'' rests with the individual himself. [23]
+
Prayers to the Gods etc. and resorting to wholesome dietary and lifestyle habits act as antidotes to the misdeeds of the individual. Thus, the choice either to avert or get afflicted with unmada rests with the individual himself. [23]
   −
==== Summary ====
+
=== Summary ===
 +
<div class="mw-collapsible mw-collapsed">
    
तत्र श्लोकः-  
 
तत्र श्लोकः-  
Line 559: Line 655:     
उन्मादानां निदानेऽस्मिन् क्रियासूत्रं च भाषितम्||२४||
 
उन्मादानां निदानेऽस्मिन् क्रियासूत्रं च भाषितम्||२४||
 +
<div class="mw-collapsible-content">
    
tatra ślōkaḥ-  
 
tatra ślōkaḥ-  
Line 571: Line 668:     
UnmadaAnAM  nidAne~asmin  kriyAsUtraM ca bhAShitam||24||
 
UnmadaAnAM  nidAne~asmin  kriyAsUtraM ca bhAShitam||24||
 +
</div></div>
    
<div style="text-align:justify;">
 
<div style="text-align:justify;">
In summary, types of ''unmada'' and their etiology, premonitory symptoms, symptoms, curability or otherwise, and their modes of treatment have been described in this chapter. [ 24]  
+
In summary, types of unmada and their etiology, premonitory symptoms, symptoms, curability or otherwise, and their modes of treatment have been described in this chapter. [ 24]  
Thus ends the seventh chapter on diagnosis of ''unmada'' in [[Nidana Sthana]] in the treatise composed by Agnivesha and redacted by Charak. [24]
+
Thus ends the seventh chapter on diagnosis of unmada in [[Nidana Sthana]] in the treatise composed by Agnivesha and redacted by Charak. [24]
   −
=== ''Tattva Vimarsha'' / Fundamental Principles===
+
== Tattva Vimarsha(Fundamental Principles)==
   −
*The ''unmada'' pathology involves psychic ''dosha'' (''rajas'' and ''tamas'') and body ''doshas'' ( ''vata, pitta'' and ''kapha'').  
+
*The unmada pathology involves psychic ''[[dosha]]'' (''rajas'' and ''tamas'') and body ''[[dosha]]s'' ( ''[[vata]], [[pitta]]'' and ''[[kapha]]'').  
*The individuals with low mental strength and emotionally unstable with the mind afflicted repeatedly by desires, anger, greed, excitement, fear, attachment, exertion, anxiety and grief are more prone for ''unmada''.  
+
*The individuals with low mental strength and emotionally unstable with the mind afflicted repeatedly by desires, anger, greed, excitement, fear, attachment, exertion, anxiety and grief are more prone for unmada.  
*Improper diet and lifestyle play important role in causing ''unmada''. Therefore these shall be checked in management.  
+
*Improper diet and lifestyle play important role in causing unmada. Therefore these shall be checked in management.  
*''Unmada'' involves cognitive distortion pertaining to mind, intellect, consciousness, knowledge, memory, desire, attitude, activities and behavior. These factors shall be assessed to determine severity of disease, management protocol and prognosis.  
+
*unmada involves cognitive distortion pertaining to mind, intellect, consciousness, knowledge, memory, desire, attitude, activities and behavior. These factors shall be assessed to determine severity of disease, management protocol and prognosis.  
*The ''dosha'' dominance shall be assessed for deciding the protocol for management of ''nija''(endogenous) ''unmada''.  
+
*The ''[[dosha]]'' dominance shall be assessed for deciding the protocol for management of ''nija''(endogenous) unmada.  
*Intellectual error is the basic cause of exogenous ''unmada''.
+
*Intellectual error is the basic cause of exogenous unmada.
*Exogenous ''unmada'' is characterized by untimely, uncertain and uncalled for manifestations, superhuman strength, valor, manliness, enthusiasm, power of understanding and retention, memory, spirituality, logical and scientific knowledge and power of speech.  
+
*Exogenous unmada is characterized by untimely, uncertain and uncalled for manifestations, superhuman strength, valor, manliness, enthusiasm, power of understanding and retention, memory, spirituality, logical and scientific knowledge and power of speech.  
 
*The diagnosis of exogenous type is based upon clinical presentation resembling with specific extra-human factors mentioned in the text.
 
*The diagnosis of exogenous type is based upon clinical presentation resembling with specific extra-human factors mentioned in the text.
*The treatment of exogenous ''unmada'' includes psycho-spiritual therapies.  
+
*The treatment of exogenous unmada includes psycho-spiritual therapies.  
*No other factor can afflict a person who is free from misdeeds. The primary cause of ''unmada'' in an individual is the consequences of his own misdeeds and not other agents like the gods, etc.
+
*No other factor can afflict a person who is free from misdeeds. The primary cause of unmada in an individual is the consequences of his own misdeeds and not other agents like the gods, etc.
 
*Misdeeds that are committed already cannot be undone, but good deeds can pacify or neutralize the effects of exogenous factors.
 
*Misdeeds that are committed already cannot be undone, but good deeds can pacify or neutralize the effects of exogenous factors.
 
*All the diseases are caused due to intellectual errors. The Gods, ancestors or demons shall not be blamed for any disease. One should hold himself responsible for his happiness and miseries. Therefore, one should follow the path of welfare without apprehensions.
 
*All the diseases are caused due to intellectual errors. The Gods, ancestors or demons shall not be blamed for any disease. One should hold himself responsible for his happiness and miseries. Therefore, one should follow the path of welfare without apprehensions.
   −
=== ''Vidhi Vimarsha'' / Applied Inferences===
+
== Vidhi Vimarsha (Applied Inferences) ==
   −
As the present chapter deals with the psychopathogenesis and diagnosis of ''unmada'', the fundamental approach of [[Ayurveda]] in the etiopathogenesis of psychiatric diseases needs to be discussed. Charak considers violation of dietetic rules as an important causative factor for ''unmada''. Both body and mind are affected by diet. ''Unmada'' occurs in individuals taking diet in manners forbidden by the dietetic rules, consuming improper dietary articles, food articles that are unclean and ill prepared, incompatible and vitiated. According to Chandogya Upanishad, quality of mind depends upon the food taken by the individual. Once digested, the food is divided into three components – gross (''sthula''), medium (''madhyam'') and (''sukshma''). The subtle portion of the food nourishes the mind. Bhagavad Gita also opines that the ''sattvika, rajasika'' and ''tamasika'' types of ''buddhi'' (intellect) is derived from the characteristics associated with the type of diet. Thus, [[Ayurveda]] considers that incompatible, vitiated food articles affect the physical as well as mental state of an individual, predisposing him to psychiatric illnesses in general, if he is already harboring other causative factors.
+
As the present chapter deals with the psychopathogenesis and diagnosis of unmada, the fundamental approach of [[Ayurveda]] in the etiopathogenesis of psychiatric diseases needs to be discussed. Charak considers violation of dietetic rules as an important causative factor for unmada. Both body and mind are affected by diet. unmada occurs in individuals taking diet in manners forbidden by the dietetic rules, consuming improper dietary articles, food articles that are unclean and ill prepared, incompatible and vitiated. According to Chandogya Upanishad, quality of mind depends upon the food taken by the individual. Once digested, the food is divided into three components – gross (''sthula''), medium (''madhyam'') and (''sukshma''). The subtle portion of the food nourishes the mind. Bhagavad Gita also opines that the ''sattvika, rajasika'' and ''tamasika'' types of ''[[buddhi]]'' (intellect) is derived from the characteristics associated with the type of diet. Thus, [[Ayurveda]] considers that incompatible, vitiated food articles affect the physical as well as mental state of an individual, predisposing him to psychiatric illnesses in general, if he is already harboring other causative factors.
   −
Secondly, psychiatric illnesses with special reference to ''unmada'' are not only associated with the vitiation of ''manas doshas'' but there is vitiation and provocation of ''sharira doshas'' as well. It points to the fact that though psychiatric illnesses are associated with subtle pathological changes at the bio-energetic level, they are also simultaneously accompanied by qualitative as well as quantitative changes/imbalances in the neurotransmitters and other bio-chemicals at the physical level. Thus, the normal psychological processes as well as the psychopathologies, operate simultaneously at multiple levels (biological, bio-energetic) and also at subtler levels where the intangible thought processes start appearing in the relatively tangible field of bio-energy. All this needs extensive exploration using the available scientific tools.
+
Secondly, psychiatric illnesses with special reference to unmada are not only associated with the vitiation of ''[[manas]] [[dosha]]s'' but there is vitiation and provocation of ''sharira [[dosha]]s'' as well. It points to the fact that though psychiatric illnesses are associated with subtle pathological changes at the bio-energetic level, they are also simultaneously accompanied by qualitative as well as quantitative changes/imbalances in the neurotransmitters and other bio-chemicals at the physical level. Thus, the normal psychological processes as well as the psychopathologies, operate simultaneously at multiple levels (biological, bio-energetic) and also at subtler levels where the intangible thought processes start appearing in the relatively tangible field of bio-energy. All this needs extensive exploration using the available scientific tools.
   −
Thirdly, entire thought processes, attitudes, emotional experiences, desires and behaviors of an individual, which are relatively intangible, have the capacity to bring about qualitative as well as quantitative changes in the ''manas'' and ''sharira doshas, agni,'' and ''ojas''. These psychological factors are also capable of bringing about structural as well as functional changes in the ''dhatus'' (body tissues), ''malas'' (biological byproducts and wastes) and ''srotasas'' (macro and micro-channels). These are some of the most fundamental considerations. which needs special attention.
+
Thirdly, entire thought processes, attitudes, emotional experiences, desires and behaviors of an individual, which are relatively intangible, have the capacity to bring about qualitative as well as quantitative changes in the ''[[manas]]'' and ''sharira [[dosha]]s, agni,'' and ''[[ojas]]''. These psychological factors are also capable of bringing about structural as well as functional changes in the ''[[dhatu]]s'' (body tissues), ''[[mala]]s'' (biological byproducts and wastes) and ''srotasas'' (macro and micro-channels). These are some of the most fundamental considerations. which needs special attention.
   −
The eight psychological and behavioral factors are described here that get imbalanced when the individual is afflicted with mental diseases. These factors are- ''manas, buddhi, sanjna jnana, smriti, bhakti, sheela, chesta'' and ''aachara''. This provides a basis for objectively and empirically assessing the mental functions of a patient afflicted with ''unmada''. Using this understanding, Ayurvedic institutions have been able to create a rubric to analyze patients and conduct various mental health studies. A three-stepped approach to creating such a scale is as follows:-
+
The eight psychological and behavioral factors are described here that get imbalanced when the individual is afflicted with mental diseases. These factors are- ''[[manas]], [[buddhi]], sanjna jnana, [[smriti]], bhakti, sheela, chesta'' and ''aachara''. This provides a basis for objectively and empirically assessing the mental functions of a patient afflicted with unmada. Using this understanding, Ayurvedic institutions have been able to create a rubric to analyze patients and conduct various mental health studies. A three-stepped approach to creating such a scale is as follows:-
    
#In depth study of various definitions, synonyms, commentaries available on the eight factors.
 
#In depth study of various definitions, synonyms, commentaries available on the eight factors.
Line 607: Line 705:  
Now described in some detail would be each of the eight psychological and behavioral factors used in Ayurvedic studies on mental health:
 
Now described in some detail would be each of the eight psychological and behavioral factors used in Ayurvedic studies on mental health:
   −
#The term ''manas'' in this context refers to the thought, affect and emotional aspect of mind. Therefore, the various kinds of thought abnormalities like delusions and delusional ideations, and states of mood e.g. depressed, elated, anxious etc are assessed under this factor.  
+
#The term ''[[manas]]'' in this context refers to the thought, affect and emotional aspect of mind. Therefore, the various kinds of thought abnormalities like delusions and delusional ideations, and states of mood e.g. depressed, elated, anxious etc are assessed under this factor.  
#The term ''buddhi'' (''ya buddhi niscayatmika'' Ca. Sa 1/33) refers to intellect, decision making, and problem solving aspects of mental functioning. Standardized tools for assessing intelligence e.g. Weschler Intelligence scale, Bhatia Battery for Performance Test of Intelligence etc. and clinical methods of test judgement are useful in this regard.
+
#The term ''[[buddhi]]'' (''ya buddhi niscayatmika'') [Cha.Sa.[[Sharira Sthana]] 1/23] refers to intellect, decision making, and problem solving aspects of mental functioning. Standardized tools for assessing intelligence e.g. Weschler Intelligence scale, Bhatia Battery for Performance Test of Intelligence etc. and clinical methods of test judgement are useful in this regard.
 
#The term ''sanjna jnana'' refers to the awareness of surroundings and response to external stimuli and measures, phenomena such as orientation and responsiveness, and attention and consciousness. Clinical methods available for measuring these aspects should be used.
 
#The term ''sanjna jnana'' refers to the awareness of surroundings and response to external stimuli and measures, phenomena such as orientation and responsiveness, and attention and consciousness. Clinical methods available for measuring these aspects should be used.
#The term ''smriti'' refers to all components of memory, such as immediate retention and recall, recent memory and remote memory including learning acquisition. The available tools of memory measurement viz. digit span, object recall, Weschler Memory scale, PGI Memory scale etc. are useful for assessing this factor.
+
#The term ''[[smriti]]'' refers to all components of memory, such as immediate retention and recall, recent memory and remote memory including learning acquisition. The available tools of memory measurement viz. digit span, object recall, Weschler Memory scale, PGI Memory scale etc. are useful for assessing this factor.
 
#The term ''bhakti'' refers to the normal, intact, altered and unusual desires related to food, dress, entertainment, study, work, hobby, sex etc. which are measured under this aspect.
 
#The term ''bhakti'' refers to the normal, intact, altered and unusual desires related to food, dress, entertainment, study, work, hobby, sex etc. which are measured under this aspect.
 
#The term ''sheela'' refers to habits, temperament and general behavior, which are measured under this aspect.
 
#The term ''sheela'' refers to habits, temperament and general behavior, which are measured under this aspect.
Line 616: Line 714:  
#Finally, the term ''achara'' refers to personal and social conduct measured by misbehavior, quarrel, disrespect to elders and other respectable and other similar activities by a psychiatric patient.
 
#Finally, the term ''achara'' refers to personal and social conduct measured by misbehavior, quarrel, disrespect to elders and other respectable and other similar activities by a psychiatric patient.
   −
Some exogenous causative factors of ''unmada'' along with their mode of psychiatric infliction in a person have been enumerated below. However, these details are taken with contemporary assumptions, experiences and clinical practices applicable to a particular disease. Many of these beliefs and practices are still extant in many parts of the world. One of the bodies of practices in this field of study, ''Bhutavidya'', was one of the eight branches of [[Ayurveda]]. The diagnosis of these  exogenous factors is based upon the clinical features, behavior patterns and time of affliction. These factors are being studied well under the purview of demonology, parapsychology. The beliefs regarding ghosts, demons are noted and studied to know exact mechanism behind them. However psychiatrist caution to rule out any other mental disorder first before labeling it as a demon. The negative energies in the cosmos may be regarded in view of exogenous factors causing ''unmada''. ''Rajas'' and ''tamas'' are responsible for negativities, while ''sattva'' for positivity. Therefore these must be considered as psycho-dynamic factors to be treated.   
+
Some exogenous causative factors of unmada along with their mode of psychiatric infliction in a person have been enumerated below. However, these details are taken with contemporary assumptions, experiences and clinical practices applicable to a particular disease. Many of these beliefs and practices are still extant in many parts of the world. One of the bodies of practices in this field of study, ''Bhutavidya'', was one of the eight branches of [[Ayurveda]]. The diagnosis of these  exogenous factors is based upon the clinical features, behavior patterns and time of affliction. These factors are being studied well under the purview of demonology, parapsychology. The beliefs regarding ghosts, demons are noted and studied to know exact mechanism behind them. However psychiatrist caution to rule out any other mental disorder first before labeling it as a demon. The negative energies in the cosmos may be regarded in view of exogenous factors causing unmada. ''Rajas'' and ''tamas'' are responsible for negativities, while ''sattva'' for positivity. Therefore these must be considered as psycho-dynamic factors to be treated.   
   −
Last but not the least, there is a clear message in the chapter that every individual is himself responsible for his wellbeing, happiness and miseries. The behavioral tendencies and lifestyles adopted by the individual are based on his own choices and all types of ''unmada'' are the result of intellectual blasphemy by the individual himself – be it endogenous or exogenous.
+
Last but not the least, there is a clear message in the chapter that every individual is himself responsible for his wellbeing, happiness and miseries. The behavioral tendencies and lifestyles adopted by the individual are based on his own choices and all types of unmada are the result of intellectual blasphemy by the individual himself – be it endogenous or exogenous.
 
</div>
 
</div>
==== Table 1: Behavioral and psychological manifestation of ''triguna'' ====
+
=== Table 1: Behavioral and psychological manifestation of ''triguna'' ===
    
{| class="wikitable"
 
{| class="wikitable"
Line 655: Line 753:  
|}
 
|}
   −
==== Table 2:Predominance of ''raja'' and ''vata'' ====
+
=== Table 2: Predominance of ''raja'' and ''vata'' ===
    
{| class="wikitable"
 
{| class="wikitable"
 
! rowspan="1"| Disease
 
! rowspan="1"| Disease
 
! rowspan="1"| Clinical features
 
! rowspan="1"| Clinical features
! rowspan="1"| Predominant ''dosha''
+
! rowspan="1"| Predominant ''[[dosha]]''
 
|-
 
|-
 
| rowspan="12" style="vertical-align: top;" | 1. Panic attack
 
| rowspan="12" style="vertical-align: top;" | 1. Panic attack
 
|-
 
|-
| Palpitation, sweating || ''raja, pitta''
+
| Palpitation, sweating || ''raja, [[pitta]]''
 
|-
 
|-
| Trembling or shaking || ''vata''
+
| Trembling or shaking || ''[[vata]]''
 
|-
 
|-
| Sensation of shortness of breath Feeling of choking|| ''vata''
+
| Sensation of shortness of breath Feeling of choking|| ''[[vata]]''
 
|-
 
|-
| Chest pain or discomfort || ''vata''
+
| Chest pain or discomfort || ''[[vata]]''
 
|-
 
|-
| Nausea or abdomen distress || ''vata''
+
| Nausea or abdomen distress || ''[[vata]]''
 
|-
 
|-
| Feeling dizzy, unsteady lightheaded or Faint || ''pitta''
+
| Feeling dizzy, unsteady lightheaded or Faint || ''[[pitta]]''
 
|-
 
|-
| De-realization or depersonalization || ''raja, vata and pitta''
+
| De-realization or depersonalization || ''raja, [[vata]] and [[pitta]]''
 
|-
 
|-
| Feeling of losing control or going crazy || ''raja''
+
| Feeling of losing control or going crazy || ''[[raja]]''
 
|-
 
|-
| Fear of dying || ''raja, vata''
+
| Fear of dying || ''[[raja]], [[vata]]''
 
|-
 
|-
| Paraesthesia || ''raja, vata''
+
| Paraesthesia || ''[[raja]], [[vata]]''
 
|-
 
|-
| Chills or hot flushes|| ''vata'' <hr>''vata-pitta''
+
| Chills or hot flushes|| ''[[vata]]'' <hr>''[[vata]]-[[pitta]]''
 
|-
 
|-
 
|}
 
|}
   −
==== Table 3:Predominance of ''raja'' and ''vata'' ====
+
=== Table 3:Predominance of ''raja'' and ''[[vata]]'' ===
    
{| class="wikitable"
 
{| class="wikitable"
 
! rowspan="1"| Disorder
 
! rowspan="1"| Disorder
 
! rowspan="1"| Clinical features  
 
! rowspan="1"| Clinical features  
! rowspan="1"| Predominant ''dosha''
+
! rowspan="1"| Predominant ''[[dosha]]''
 
|-
 
|-
 
| rowspan="8" style="vertical-align: top;"| Generalized Anxiety
 
| rowspan="8" style="vertical-align: top;"| Generalized Anxiety
 
|-
 
|-
| Excessive anxiety & worry (apprehensive expectation) || ''raja, vata''
+
| Excessive anxiety & worry (apprehensive expectation) || ''[[raja]], [[vata]]''
 
|-
 
|-
| The person finds it difficult to control the worry || ''raja, vata''  
+
| The person finds it difficult to control the worry || ''[[raja]], [[vata]]''  
 
|-
 
|-
| Restlessness || ''raja, pitta''
+
| Restlessness || ''[[raja]], [[pitta]]''
 
|-
 
|-
| Being easily fatigued || ''raja, vata''
+
| Being easily fatigued || ''raja, [[vata]]''
 
|-
 
|-
| Difficulty concentrating or mind going blank || ''raja, vata''
+
| Difficulty concentrating or mind going blank || ''raja, [[vata]]''
 
|-
 
|-
| Irritability || ''raja, pitta vata''
+
| Irritability || ''raja, [[pitta]] [[[vata]]''
 
|-
 
|-
| Sleep disturbance || ''vata''
+
| Sleep disturbance || ''[[vata]]''
 
|-
 
|-
 
|}
 
|}
   −
==== Table 4:Predominance of ''tamas'' and ''kapha dosha'' ====
+
=== Table 4:Predominance of ''tamas'' and ''[[kapha]] [[dosha]]'' ===
    
{| class="wikitable"
 
{| class="wikitable"
Line 722: Line 820:  
| rowspan="14" style="vertical-align: top;"| Major Depressive Illness
 
| rowspan="14" style="vertical-align: top;"| Major Depressive Illness
 
|-
 
|-
| Depressed mood most of day || ''tama, kapha''
+
| Depressed mood most of day || ''tama, [[kapha]]''
 
|-
 
|-
| nearly every day as indicated by either subjective report (eg. feels sad or empty) || ''tama, kapha''
+
| nearly every day as indicated by either subjective report (eg. feels sad or empty) || ''tama, [[kapha]]''
 
|-
 
|-
| or observation made by others (eg. appears fearful) || ''Vata''
+
| or observation made by others (eg. appears fearful) || ''[[Vata]]''
 
|-
 
|-
| Markedly diminished interest or || ''vata, kapha tama, kapha''
+
| Markedly diminished interest or || ''[[vata]], [[kapha]] tama, [[kapha]]''
 
|-
 
|-
 
| pleasure in all or almost all activities most of the day ||  
 
| pleasure in all or almost all activities most of the day ||  
Line 734: Line 832:  
| Significant weight loss when not dieting or || ''tama''
 
| Significant weight loss when not dieting or || ''tama''
 
|-
 
|-
| weight gain or decrease or increase in appetite nearly every day. || ''kapha tama''
+
| weight gain or decrease or increase in appetite nearly every day. || ''[[kapha]] tama''
 
|-
 
|-
| insomnia or hypersomnia nearly everyday || ''vata kapha tama''
+
| insomnia or hypersomnia nearly everyday || ''[[vata]] [[kapha]] tama''
 
|-
 
|-
 
| Psychomotor retardation or agitation || ''tama''
 
| Psychomotor retardation or agitation || ''tama''
Line 742: Line 840:  
| fatigue or loss of energy nearly everyday || ''tama''
 
| fatigue or loss of energy nearly everyday || ''tama''
 
|-
 
|-
| Feeling of worthlessness or excessive or inappropriate guilt || ''tama kapha''
+
| Feeling of worthlessness or excessive or inappropriate guilt || ''tama [[kapha]]''
 
|-
 
|-
| Diminished ability to think or concentrate or indecisiveness || ''tama kapha''
+
| Diminished ability to think or concentrate or indecisiveness || ''tama [[kapha]]''
 
|-
 
|-
| Recurrent thoughts of death,recurrent suicidal ideas || ''tama, kapha''
+
| Recurrent thoughts of death,recurrent suicidal ideas || ''tama, [[kapha]]''
 
|-
 
|-
 
|}
 
|}
   −
==== Table 5:Predominance of ''Raja'' and ''Pitta dosha'' ====
+
=== Table 5:Predominance of ''Raja'' and ''[[Pitta dosha]]'' ===
    
{| class="wikitable"
 
{| class="wikitable"
Line 756: Line 854:  
| rowspan ="11" style="vertical-align: top;" | Mania
 
| rowspan ="11" style="vertical-align: top;" | Mania
 
|-
 
|-
| A distinct period of abnormality and || ''raja, pitta''
+
| A distinct period of abnormality and || ''raja, [[pitta]]''
 
|-
 
|-
| persistently elevated, expansive or irritable mood.|| ''raja, pitta''
+
| persistently elevated, expansive or irritable mood.|| ''raja, [[pitta]]''
 
|-
 
|-
| Inflated self esteem or grandiosity || ''raja pitta''
+
| Inflated self esteem or grandiosity || ''raja [[pitta]]''
 
|-
 
|-
| Decreased need for sleep || ''vata, raja''
+
| Decreased need for sleep || ''[[vata]], raja''
 
|-
 
|-
| More talkative than usual || ''vata''
+
| More talkative than usual || ''[[vata]]''
 
|-
 
|-
| Flight of ideas || ''raja vata''
+
| Flight of ideas || ''raja [[vata]]''
 
|-
 
|-
| increase in goal directed activity || ''raja pitta''
+
| increase in goal directed activity || ''raja [[pitta]]''
 
|-
 
|-
| or psychomotor agitation || ''raja pitta''
+
| or psychomotor agitation || ''raja [[pitta]]''
 
|-
 
|-
| Excessive involvement in pleasurable activities that have a high potential for painful consequences || ''raja, pitta, vata''
+
| Excessive involvement in pleasurable activities that have a high potential for painful consequences || ''raja, [[pitta]], [[vata]]''
 
|-
 
|-
 
| During the period of mood disturbance any three or more of above Symptoms have persisted ||  
 
| During the period of mood disturbance any three or more of above Symptoms have persisted ||  
Line 778: Line 876:  
|}
 
|}
   −
==== Table 6: Predominance of ''Raja'' and ''Vata'' ====
+
=== Table 6: Predominance of ''Raja'' and ''[[Vata]]'' ===
    
{| class="wikitable"
 
{| class="wikitable"
Line 784: Line 882:  
| rowspan="12" style="vertical-align: top;"| Schizophrenia
 
| rowspan="12" style="vertical-align: top;"| Schizophrenia
 
|-
 
|-
| Social withdrawal, often with deterioration in personal care, || ''tama, kapha''
+
| Social withdrawal, often with deterioration in personal care, || ''tama, [[kapha]]''
 
|-
 
|-
 
| Loss of ego boundaries with inability to perceive onself as Separate || ''Alpasatva'' with excessive ''raja'' and ''tama''
 
| Loss of ego boundaries with inability to perceive onself as Separate || ''Alpasatva'' with excessive ''raja'' and ''tama''
 
|-
 
|-
| Loose thought association, often with slowed thinking or over inclusive || ''raja vata''
+
| Loose thought association, often with slowed thinking or over inclusive || ''raja [[vata]]''
 
|-
 
|-
| and rapid shifting from topic to topic || ''raja, vata''
+
| and rapid shifting from topic to topic || ''raja, [[vata]]''
 
|-
 
|-
 
| Autistic absorption of inner thoughts || ''raja''
 
| Autistic absorption of inner thoughts || ''raja''
 
|-
 
|-
| frequent sexual or religious preoccupation || ''raja tama, kapha''
+
| frequent sexual or religious preoccupation || ''raja tama, [[kapha]]''
 
|-
 
|-
| Auditory hallucinations || ''raja, vata''
+
| Auditory hallucinations || ''raja, [[vata]]''
 
|-
 
|-
 
| Delusions || ''raja''
 
| Delusions || ''raja''
Line 802: Line 900:  
| Flat Affect || ''raja''
 
| Flat Affect || ''raja''
 
|-
 
|-
| Hypersensitive to environmental stimuli || ''raja, vata''
+
| Hypersensitive to environmental stimuli || ''raja, [[vata]]''
 
|-
 
|-
| Impaired concentration Depersonalization wherein one behaves like a detached observer of one's own actions. || ''raja'' and ''vata''
+
| Impaired concentration Depersonalization wherein one behaves like a detached observer of one's own actions. || ''raja'' and ''[[vata]]''
 
|-
 
|-
 
|}
 
|}
   −
==== Case Paper Format Points ====
+
=== Case Paper Format Points ===
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
The format for the clinical assessment of ''manovahasrotas'' or The psychiatric assessment:
 
The format for the clinical assessment of ''manovahasrotas'' or The psychiatric assessment:
Line 823: Line 921:  
#Personality: is defined as the sum of those characteristics that make a person into individual he is. These characteristics include behaviour, both actions and reactions; attitude to self; ways of relating to others, both socially and sexually, attitude to authority, level of independence, mood, fantasy life, religious beliefs and moral altitudes and interests and hobbies.  
 
#Personality: is defined as the sum of those characteristics that make a person into individual he is. These characteristics include behaviour, both actions and reactions; attitude to self; ways of relating to others, both socially and sexually, attitude to authority, level of independence, mood, fantasy life, religious beliefs and moral altitudes and interests and hobbies.  
   −
===== The mental status examination =====
+
==== The mental status examination ====
 
#Appearance: note unusual modes of dress, use of makeup etc. very helpful for evaluation of ''bhootonmada'' and ''vataja unmada''
 
#Appearance: note unusual modes of dress, use of makeup etc. very helpful for evaluation of ''bhootonmada'' and ''vataja unmada''
 
#Activity and behavior: Gait, gestures, co-ordination of bodily movements. ''akshibhruvaushthamsahanvagrahastapadangavikshepanamakasmat''  
 
#Activity and behavior: Gait, gestures, co-ordination of bodily movements. ''akshibhruvaushthamsahanvagrahastapadangavikshepanamakasmat''  
Line 842: Line 940:     
* [[Unmada Chikitsa]]  
 
* [[Unmada Chikitsa]]  
 +
 +
<big>'''[[Special:ContactMe|Send us your suggestions and feedback on this page.]]'''</big>
    
<div id="BackToTop"  class="noprint" style="background-color:#DDEFDD; position:fixed;
 
<div id="BackToTop"  class="noprint" style="background-color:#DDEFDD; position:fixed;
Line 848: Line 948:  
  padding:0.1em; font-weight:bolder; -moz-border-radius:8px; ">
 
  padding:0.1em; font-weight:bolder; -moz-border-radius:8px; ">
 
[[#top| Back to the Top ]]</span></div>
 
[[#top| Back to the Top ]]</span></div>
 +
 +
==References==

Navigation menu