Changes

{{Infobox

{{Infobox

|title = Unmada Nidana

|title = Unmada Nidana

}}

}}

=== 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 ''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.

''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 (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.

</div>

</div>

===Sanskrit Text, Transliteration and English Translation===

===Sanskrit Text, Transliteration and English Translation===

==== Five types of ''unmada'' ====  

==== Five types of ''unmada'' ====  

इह खलु पञ्चोन्मादा भवन्ति; तद्यथा- वातपित्तकफसन्निपातागन्तुनिमित्ताः||३||

इह खलु पञ्चोन्मादा भवन्ति|

iha khalu pañcōnmādā bhavanti; tadyathā- vātapittakaphasannipātāgantunimittāḥ||3||  

तद्यथा- वातपित्तकफसन्निपातागन्तुनिमित्ताः||३||

Iha  Khalu pa~jconmAdA bhavanti;  tadyathA-  vAtapittakaphasannipAtAgantunimittAH||3||

 

 

Iha  Khalu pa~jconmAdA bhavanti|

 

tadyathA-  vAtapittakaphasannipAtAgantunimittAH||3||

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 ''doshas, sannipata'' (simultaneous vitiation of the three ''doshas''), and exogenous causes. [3]

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 ''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]

</div>

</div>

==== Types of cognitive distortions ====

==== Types of cognitive distortions ====

Unmadaam punarmanobuddhisa~jj~jAj~jAnasmRutibhaktishIlaceShTAcAravibhramavidyAt||5||

Unmadaam punarmanobuddhisa~jj~jAj~jAnasmRutibhaktishIlaceShTAcAravibhramavidyAt||5||

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 ====

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>

भवति चात्र-  

भवति चात्र-

उन्मादान् दोषजान् साध्यान्  साधयेद्भिषगुत्तमः|   

उन्मादान् दोषजान् साध्यान्  साधयेद्भिषगुत्तमः|  

   

अनेन विधियुक्तेन  कर्मणा यत् प्रकीर्तितम्||९||  

अनेन विधियुक्तेन  कर्मणा यत् प्रकीर्तितम्||९||  

bhavati cātra- unmādān dōṣajān sādhyān sādhayēdbhiṣaguttamaḥ|  

bhavati cātra-  

 

unmādān dōṣajān sādhyān sādhayēdbhiṣaguttamaḥ|  

 

anēna vidhiyuktēna karmaṇā yat prakīrtitam||9||  

anēna vidhiyuktēna karmaṇā yat prakīrtitam||9||  

Bhavati cAtra-

Bhavati cAtra-

UnmadaAn doShajA sAdhyAn  sAdhayedbhiShaguttamaH|

UnmadaAn doShajA sAdhyAn  sAdhayedbhiShaguttamaH|

Anena vidhiyuktena karmaNA yat prakIrtitam||9||

Anena vidhiyuktena karmaNA yat prakIrtitam||9||

==== Exogenous ''unmada'' ====

==== Exogenous ''unmada'' ====

यस्तु  दोषनिमित्तेभ्य उन्मादेभ्यः समुत्थानपूर्वरूपलिङ्गवेदनोपशयविशेषसमन्वितो भवत्युन्मादस्तमागन्तुकमाचक्षते| केचित् पुनः पूर्वकृतं कर्माप्रशस्तमिच्छन्ति तस्य निमित्तम् |  तस्य च हेतुः प्रज्ञापराध एवेति भगवान् पुनर्वसुरात्रेयः| प्रज्ञापराधाद्ध्ययं देवर्षिपितृगन्धर्वयक्षराक्षसपिशाच गुरुवृद्धसिद्धाचार्यपूज्यानवमत्याहितान्याचरति, अन्यद्वा किञ्चिदेवंविधं कर्माप्रशस्तमारभते; तमात्मना हतमुपघ्नन्तो देवादयःकुर्वन्त्युन्मत्तम्||१०||

यस्तु  दोषनिमित्तेभ्य उन्मादेभ्यः समुत्थानपूर्वरूपलिङ्गवेदनोपशयविशेषसमन्वितो भवत्युन्मादस्तमागन्तुकमाचक्षते|  

 

केचित् पुनः पूर्वकृतं कर्माप्रशस्तमिच्छन्ति तस्य निमित्तम् |   

 

तस्य च हेतुः प्रज्ञापराध एवेति भगवान् पुनर्वसुरात्रेयः|  

 

प्रज्ञापराधाद्ध्ययं देवर्षिपितृगन्धर्वयक्षराक्षसपिशाच गुरुवृद्धसिद्धाचार्यपूज्यानवमत्याहितान्याचरति, अन्यद्वा किञ्चिदेवंविधं कर्माप्रशस्तमारभते; तमात्मना हतमुपघ्नन्तो देवादयःकुर्वन्त्युन्मत्तम्||१०||

yastu dōṣanimittēbhya unmādēbhyaḥ samutthānapūrvarūpaliṅgavēdanōpaśayaviśēṣasamanvitō bhavatyunmādastamāgantukamācakṣatē|  

yastu dōṣanimittēbhya unmādēbhyaḥ samutthānapūrvarūpaliṅgavēdanōpaśayaviśēṣasamanvitō bhavatyunmādastamāgantukamācakṣatē|  

kēcit punaḥ pūrvakr̥taṁ karmāpraśastamicchanti tasya nimittam|  

kēcit punaḥ pūrvakr̥taṁ karmāpraśastamicchanti tasya nimittam|  

tasya [1] ca hētuḥ prajñāparādha ēvēti bhagavān punarvasurātrēyaḥ|  

tasya [1] ca hētuḥ prajñāparādha ēvēti bhagavān punarvasurātrēyaḥ|  

prajñāparādhāddhyayaṁ dēvarṣipitr̥gandharvayakṣarākṣasapiśācaguruvr̥ddhasiddhācāryapūjyānavamatyāhitānyācarati, anyadvā kiñcidēvaṁvidhaṁkarmāpraśastamārabhatē; tamātmanā hatamupaghnantō dēvādayaḥ kurvantyunmattam||10||  

prajñāparādhāddhyayaṁ dēvarṣipitr̥gandharvayakṣarākṣasapiśācaguruvr̥ddhasiddhācāryapūjyānavamatyāhitānyācarati, anyadvā kiñcidēvaṁvidhaṁkarmāpraśastamārabhatē; tamātmanā hatamupaghnantō dēvādayaḥ kurvantyunmattam||10||  

Yastu dosanimittebhyah Unmadaebhyah samutthAn purvarUpa linga vedanopaSaya visesa samanvito   bhavatyUnmadaastamAgantukamAcakShate  

Yastu dosanimittebhyah Unmadaebhyah samutthAn purvarUpa linga vedanopaSaya visesa samanvito bhavatyUnmadaastamAgantukamAcakShate  

Kecit punaH pUrvakRutaM karmAprashastamicchanti |tasya nimittam|

Kecit punaH pUrvakRutaM karmAprashastamicchanti tasya nimittam|

 

hetuH ca praj~jAparAdha eveti bhagavAn  punarvasurAtreyaH|

hetuH ca praj~jAparAdha eveti bhagavAn  punarvasurAtreyaH|

praj~jAparAdhAddhyayaM devarShipitRugandharvayakSharAkShasapishA

 

caguruvRuddhasiddhAcAryapUjyAnavamatyAhitAnyAcarati, anyadvA

praj~jAparAdhAddhyayaM devarShipitRugandharvayakSharAkShasapishA caguruvRuddhasiddhAcAryapUjyAnavamatyAhitAnyAcarati, anyadvA

ki~jcidevaMvidhaM karmAprashastamArabhate; tamAtmanAhatamupaghnanto

ki~jcidevaMvidhaM karmAprashastamArabhate; tamAtmanAhatamupaghnanto devAdayaH kurvantyunmattam||10||

devAdayaH kurvantyunmattam||10||

 

<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 ''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]

</div>

</div>

==== Premonitory symptoms of exogenous ''unmada'' ====

==== Premonitory symptoms of exogenous ''unmada'' ====

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'' ====

तयोः साधनानि-  

तयोः साधनानि-  

मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमव्रतप्रायश्चित्तोपवास स्वस्त्ययनप्रणिपातगमनादीनि||१६||

मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमव्रतप्रायश्चित्तोपवास स्वस्त्ययनप्रणिपातगमनादीनि||१६||

tayōḥ sādhanāni-  

tayōḥ sādhanāni-  

mantrauṣadhimaṇimaṅgalabalyupahārahōmaniyamavrataprāyaścittōpavāsa svastyayanapraṇipātagamanādīni||16||  

mantrauṣadhimaṇimaṅgalabalyupahārahōmaniyamavrataprāyaścittōpavāsa svastyayanapraṇipātagamanādīni||16||  

tayoh sAdhanAni-

tayoh sAdhanAni-

mantrauShadhimaNi ma~ggala balyupahArahomaniyama vrataprAyashcitopavAsa  svastyayana praNipAtagamanAdIni||16||

mantrauShadhimaNi ma~ggala balyupahArahomaniyama vrataprAyashcitopavAsa  svastyayana praNipAtagamanAdIni||16||

ते तु खलु निजागन्तुविशेषेण साध्यासाध्यविशेषेण च प्रविभज्यमानाः

ते तु खलु निजागन्तुविशेषेण साध्यासाध्यविशेषेण च प्रविभज्यमानाः

पञ्च सन्तो द्वावेव भवतः| तौ च परस्परमनुबध्नीतः कदाचिद्यथोक्तहेतुसंसर्गात् |  

पञ्च सन्तो द्वावेव भवतः| तौ च परस्परमनुबध्नीतः कदाचिद्यथोक्तहेतुसंसर्गात् |  

तयोः संसृष्टमेव पूर्वरूपं  भवति, संसृष्टमेव च लिङ्गम्| तत्रासाध्यसंयोगं साध्यासाध्यसंयोगं चासाध्यं विद्यात्, साध्यं तु  साध्यसंयोगम् |  

तयोः संसृष्टमेव पूर्वरूपं  भवति, संसृष्टमेव च लिङ्गम्| तत्रासाध्यसंयोगं साध्यासाध्यसंयोगं चासाध्यं विद्यात्, साध्यं तु  साध्यसंयोगम् |  

तस्य साधनं साधनसंयोगमेव विद्यादिति||१८||

तस्य साधनं साधनसंयोगमेव विद्यादिति||१८||

tē tu khalu nijāgantuviśēṣēṇa sādhyāsādhyaviśēṣēṇa ca pravibhajyamānāḥ pañca santō dvāvēva bhavataḥ|  

tē tu khalu nijāgantuviśēṣēṇa sādhyāsādhyaviśēṣēṇa ca pravibhajyamānāḥ pañca santō dvāvēva bhavataḥ|  

tau ca parasparamanubadhnītaḥ kadācidyathōktahētusaṁsargāt|  

tau ca parasparamanubadhnītaḥ kadācidyathōktahētusaṁsargāt|  

tayōḥ saṁsr̥ṣṭamēva pūrvarūpaṁ bhavati, saṁsr̥ṣṭamēva ca liṅgam|  

tayōḥ saṁsr̥ṣṭamēva pūrvarūpaṁ bhavati, saṁsr̥ṣṭamēva ca liṅgam|  

tatrāsādhyasaṁyōgaṁ sādhyāsādhyasaṁyōgaṁ cāsādhyaṁ vidyāt, sādhyaṁ tu sādhyasaṁyōgam|  

tatrāsādhyasaṁyōgaṁ sādhyāsādhyasaṁyōgaṁ cāsādhyaṁ vidyāt, sādhyaṁ tu sādhyasaṁyōgam|  

tasya sādhanaṁ sādhanasaṁyōgamēva vidyāditi||18||  

tasya sādhanaṁ sādhanasaṁyōgamēva vidyāditi||18||  

Te khalunijAgantuvisheSheNa sAdhyAsAdhyavisheSheNa   capravibhajyamAnAH

Te khalunijAgantuvisheSheNa sAdhyAsAdhyavisheSheNa capravibhajyamAnAH pa~jca  santo dvAveva bhavataH  |

pa~jca  santo dvAveva bhavataH  |tau ca  parasparamanubadhnItaH kadAcidyathoktahetusaMsargAt |  tayoH saMsRuShTameva  pUrvarUpaM  bhavati,saMsRuShTameva  ca li~ggam|  tatrAsAdhyasaMyogaM  sAdhyAsAdhyasaMyogaM

 

cAsAdhyaM  vidyAt,  sAdhyaM tu  sAdhyasaMyogam| tasya  sAdhanaM sAdhanasaMyogameva  vidyAditi||18||

tau ca  parasparamanubadhnItaH kadAcidyathoktahetusaMsargAt |   

 

tayoH saMsRuShTameva  pUrvarUpaM  bhavati,saMsRuShTameva  ca li~ggam|   

 

tatrAsAdhyasaMyogaM  sAdhyAsAdhyasaMyogaM cAsAdhyaM  vidyAt,  sAdhyaM tu  sAdhyasaMyogam| tasya  sAdhanaM sAdhanasaMyogameva  vidyAditi||18||

 

<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:

भवन्ति चात्र-  

भवन्ति चात्र-  

नैव देवा  न गन्धर्वा न पिशाचा न राक्षसाः|

नैव देवा  न गन्धर्वा न पिशाचा न राक्षसाः|

न चान्ये स्वयमक्लिष्टमुपक्लिश्नन्ति  मानवम्||१९||

न चान्ये स्वयमक्लिष्टमुपक्लिश्नन्ति  मानवम्||१९||

bhavanti cātra-  

bhavanti cātra-  

naiva dēvā na gandharvā na piśācā na rākṣasāḥ|  

naiva dēvā na gandharvā na piśācā na rākṣasāḥ|  

na cānyē svayamakliṣṭamupakliśnanti mānavam||19||  

na cānyē svayamakliṣṭamupakliśnanti mānavam||19||  

cAtra-

cAtra-

naiva devA na gandharvA na  pishAcA na  rAkShasAH|

 

naiva devA na gandharvA na  pishAcA na  rAkShasAH|

 

na cAnyesvayamakliShTamupaklishnanti  mAnavam||19||

na cAnyesvayamakliShTamupaklishnanti  mAnavam||19||

ये त्वेनमनुवर्तन्ते क्लिश्यमानं स्वकर्मणा |

ये त्वेनमनुवर्तन्ते क्लिश्यमानं स्वकर्मणा |

न स तद्धेतुकः क्लेशो न ह्यस्ति  कृतकृत्यता||२०||

न स तद्धेतुकः क्लेशो न ह्यस्ति  कृतकृत्यता||२०||

yē tvēnamanuvartantē kliśyamānaṁ svakarmaṇā|  

yē tvēnamanuvartantē kliśyamānaṁ svakarmaṇā|  

na sa taddhētukaḥ klēśō [1] na hyasti kr̥takr̥tyatā||20||

na sa taddhētukaḥ klēśō [1] na hyasti kr̥takr̥tyatā||20||

ye tvenamanuvartante klishyamAnaM svakarmaNA|

ye tvenamanuvartante klishyamAnaM svakarmaNA|

na sa taddhetukaH  klesho  na hyasti  kRutakRutyatA||20||

 

na sa taddhetukaH  klesho  na hyasti  kRutakRutyatA||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]

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]

प्रज्ञापराधात् सम्भूते व्याधौ कर्मज आत्मनः|

प्रज्ञापराधात् सम्भूते व्याधौ कर्मज आत्मनः|

नाभिशंसेद्बुधो देवान्न पितॄन्नापि राक्षसान्||२१|

नाभिशंसेद्बुधो देवान्न पितॄन्नापि राक्षसान्||२१|

prajñāparādhāt sambhūtē vyādhau karmaja ātmanaḥ|  

prajñāparādhāt sambhūtē vyādhau karmaja ātmanaḥ|  

nābhiśaṁsēdbudhō dēvānna pitr̥̄nnāpi rākṣasān||21||  

nābhiśaṁsēdbudhō dēvānna pitr̥̄nnāpi rākṣasān||21||  

pragnAparAdhAt  sambhUte  vyAdhau karmaja AtmanaH|

pragnAparAdhAt  sambhUte  vyAdhau karmaja AtmanaH|

nAbhishaMsedbudho  devAnna  pitRUnnApi  rAkShasAn||21||

nAbhishaMsedbudho  devAnna  pitRUnnApi  rAkShasAn||21||

आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|

आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|

तस्माच्छ्रेयस्करं  मार्गं प्रतिपद्येत नो त्रसेत्||२२||

तस्माच्छ्रेयस्करं  मार्गं प्रतिपद्येत नो त्रसेत्||२२||

ātmānamēva manyēta kartāraṁ sukhaduḥkhayōḥ|  

ātmānamēva manyēta kartāraṁ sukhaduḥkhayōḥ|  

tasmācchrēyaskaraṁ mārgaṁ pratipadyēta nō trasēt||22||  

tasmācchrēyaskaraṁ mārgaṁ pratipadyēta nō trasēt||22||  

AtmAnameva manyeta kartAraM sukhaduHkhayoH|

AtmAnameva manyeta kartAraM sukhaduHkhayoH|

tasmAcchreyaskaraM mArgaM pratipadyeta no   traset||22||

 

tasmAcchreyaskaraM mArgaM pratipadyeta no traset||22||

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]

देवादीनामपचितिर्हितानां चोपसेवनम्|  

देवादीनामपचितिर्हितानां चोपसेवनम्|  

ते च तेभ्यो विरोधश्च सर्वमायत्तमात्मनि||२३||

ते च तेभ्यो विरोधश्च सर्वमायत्तमात्मनि||२३||

dēvādīnāmapacitirhitānāṁ cōpasēvanam|  

dēvādīnāmapacitirhitānāṁ cōpasēvanam|  

tē ca [1] tēbhyō virōdhaśca sarvamāyattamātmani||23||  

tē ca [1] tēbhyō virōdhaśca sarvamāyattamātmani||23||  

devAnAmapacitirhitAnAM  copasevanam|

devAnAmapacitirhitAnAM  copasevanam|

te ca tebhyo virodhashca sarvamAyattamAtmani||23||

 

te ca tebhyo virodhashca sarvamAyattamAtmani||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]

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]

तत्र श्लोकः-  

तत्र श्लोकः-  

सङ्ख्या निमित्तं प्राग्रूपं लक्षणं साध्यता न च|

सङ्ख्या निमित्तं प्राग्रूपं लक्षणं साध्यता न च|

उन्मादानां निदानेऽस्मिन् क्रियासूत्रं च भाषितम्||२४||

उन्मादानां निदानेऽस्मिन् क्रियासूत्रं च भाषितम्||२४||

tatra ślōkaḥ- saṅkhyā nimittaṁ prāgrūpaṁ lakṣaṇaṁ sādhyatā na ca|  

tatra ślōkaḥ-  

 

saṅkhyā nimittaṁ prāgrūpaṁ lakṣaṇaṁ sādhyatā na ca|  

 

unmādānāṁ nidānē'smin kriyāsūtraṁ ca bhāṣitam||24||

unmādānāṁ nidānē'smin kriyāsūtraṁ ca bhāṣitam||24||

Tatra  shloka-

Tatra  shloka-

sa~gkhyA  nimittaM  prAgrUpaM lakShaNaM   sAdhyatA na ca|

 

UnmadaAnAM  nidAne~asmin  kriyAsUtraM ca   bhAShitam||24||

sa~gkhyA  nimittaM  prAgrUpaM lakShaNaM sAdhyatA na ca|

 

UnmadaAnAM  nidAne~asmin  kriyAsUtraM ca bhAShitam||24||

 

<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 Charaka . [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'' ===

=== ''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 ''doshas'' ( ''vata, pitta'' and ''kapha'').  

*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'' ===

=== ''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. Charaka 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 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.

#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"

! rowspan="1"| Sattva

! rowspan="1"| ''Sattva''

! rowspan="1"| Rajas

! rowspan="1"| ''Rajas''

! rowspan="1"| Tamas

! rowspan="1"| ''Tamas''

|-

|-

| Enlightening || Propulsive & dynamic || Inhibitive  

| Enlightening || Propulsive & dynamic || Inhibitive  

##Judgment regarding common sense problems

##Judgment regarding common sense problems

</div>

</div>

<div id="BackToTop"  class="noprint" style="background-color:#DDEFDD; position:fixed;

<div id="BackToTop"  class="noprint" style="background-color:#DDEFDD; position:fixed;

  bottom:32px; left:2%; z-index:9999; padding:0; margin:0;"><span style="color:blue;

  bottom:32px; left:2%; z-index:9999; padding:0; margin:0;"><span style="color:blue;