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Text replacement - "Ayurveda" to "Ayurveda"
dvAraM hi shiraso nAsA tena tad vyApya hanti tAn||88||
dvAraM hi shiraso nAsA tena tad vyApya hanti tAn||88||
A physician proficient in the Ayurveda scriptures should employ ''nasya karma'' (errhines) in diseases of the head as the nose being the gateway of head, the medicines administered thereby pervades into the head and cures diseases pertaining to the head.[88]
A physician proficient in the [[Ayurveda]] scriptures should employ ''nasya karma'' (errhines) in diseases of the head as the nose being the gateway of head, the medicines administered thereby pervades into the head and cures diseases pertaining to the head.[88]
==== Types of ''nasya'' (nasal drug delivery therapy) ====
==== Types of ''nasya'' (nasal drug delivery therapy) ====
=== ''Vidhi Vimarsha'' / Applied Inferences===
=== ''Vidhi Vimarsha'' / Applied Inferences===
The concept of ''marma'' described in Ayurveda texts differs with those described in ''Keraliya Marma Chikitsa'' (''Kalari Marma'') and the Tamilian ''marma'' concept. The numbers and positions also vary greatly. The Keraliyan ''marma'' concept seems to be more related to warfare medicine and the management of trauma while the tamilian ''marma'' concept is more so as described in Ayurveda related to ''kshata'' as well well as ''doshaja aghata''. Ayurveda believes that suppression of urges, over enthusiastic activities, strainful activities, faulty treatment practices can actually cause ''doshaja marmaghata''.
The concept of ''marma'' described in [[Ayurveda]] texts differs with those described in ''Keraliya Marma Chikitsa'' (''Kalari Marma'') and the Tamilian ''marma'' concept. The numbers and positions also vary greatly. The Keraliyan ''marma'' concept seems to be more related to warfare medicine and the management of trauma while the tamilian ''marma'' concept is more so as described in [[Ayurveda]] related to ''kshata'' as well well as ''doshaja aghata''. [[Ayurveda]] believes that suppression of urges, over enthusiastic activities, strainful activities, faulty treatment practices can actually cause ''doshaja marmaghata''.
Clinical conditions like paralysis, paresis, paraplegia, quadriplegia, haemorrhage can be understood on Ayurvedic lines by taking clue from here. When it takes place at ''shirasthana'' above mentioned conditions can manifest. They need to be treated on the lines of treatment of ''marmaghata'' rather than only treating them as ''vatavyadhi''.
Clinical conditions like paralysis, paresis, paraplegia, quadriplegia, haemorrhage can be understood on Ayurvedic lines by taking clue from here. When it takes place at ''shirasthana'' above mentioned conditions can manifest. They need to be treated on the lines of treatment of ''marmaghata'' rather than only treating them as ''vatavyadhi''.
It is uncontroversial that nose is the gateway of head as all the authors of ''brihattrayis'' and ''laghutrayis'' have shared the importance of ''nasyakarma'' in ''shirorogas''.
It is uncontroversial that nose is the gateway of head as all the authors of ''brihattrayis'' and ''laghutrayis'' have shared the importance of ''nasyakarma'' in ''shirorogas''.
Though the exact mode of action of ''nasya'' is not studied some hypotheses have been put forward by the scholars of Ayurveda. One of them is that the medicament directly penetrates into the brain, as fat soluble substances can easily diffuse through the cribriform plate of ethmoid bone (which forms the roof of the nasal cavity) which is porous and owing to the location of olfactory bulbs the medicament can percolate along the fibers of olfactory nerve. The second most agreeable hypothesis is the receptor theory, which believes stimulation of certain brain centers through specific receptors situated in the nasal cavity. The administration of posterior pituitary extract into nostrils by means of sprays, practically and successfully followed in diabetes insipidus is a proof sufficient that through suitable formulation, medicament may be made to act on the brain.
Though the exact mode of action of ''nasya'' is not studied some hypotheses have been put forward by the scholars of [[Ayurveda]]. One of them is that the medicament directly penetrates into the brain, as fat soluble substances can easily diffuse through the cribriform plate of ethmoid bone (which forms the roof of the nasal cavity) which is porous and owing to the location of olfactory bulbs the medicament can percolate along the fibers of olfactory nerve. The second most agreeable hypothesis is the receptor theory, which believes stimulation of certain brain centers through specific receptors situated in the nasal cavity. The administration of posterior pituitary extract into nostrils by means of sprays, practically and successfully followed in diabetes insipidus is a proof sufficient that through suitable formulation, medicament may be made to act on the brain.
It is clearly described that ''sneha nasya'' should be done in ''vata'' aggravation and ''ruksha nasya'' should be done in ''kaphaja'' diseases. If this indication is ignored the complications that may follow and the measures to tackle them is described in the above verses.
It is clearly described that ''sneha nasya'' should be done in ''vata'' aggravation and ''ruksha nasya'' should be done in ''kaphaja'' diseases. If this indication is ignored the complications that may follow and the measures to tackle them is described in the above verses.