Department:

Basic principles
Guide Scholar
prof. Dr. R. R. DWIVEDI Dr. SIDDHESH B. PANDYA
M.D.(Ayu) Ph.D. M.D.(Ayu).

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

Introduction
Since time immemorial many changes pertaining to
process of evaluation has been experienced in various walks of
human life. Along with progressing in the physical, mental,
spiritual and social factors, man became aware about the
advantages and hazards of the roads trod upon. He passes all
these knowledge through generations to his offspring’s and
among all eases diseases all also the part of it. Thus, various
systems of medicine came into being. Gradually, with an
advent of time and building up of an all round stressful
conditioning, today, the sector of health has been more focused
upon and as such, the world wide medical fraternity is in search
of better alternative answer to the conventional ways of solving
problem. The trend is towards self exploration and self-help to
prevent the evils resulting from the overstressed lives of the
modern era and competitive age. When all else fails, when pills
and potions leave side effects more detrimental than the
original ailment, intelligent people reach inwards right to the
source of the disturbance. The best and the time tested method
of relaxing the body and keeping the emotions elevated is the
proven process of bringing mind into a calm and relaxed
condition.
Ayurveda, being a most effective and complete way to live
healthy life, suggests mainly three types of therapies to manage the
diseases which are; Daivavyapashraya, yuktivyapashraya and
sattavavajaya. Amongst them sattavavajaya therapy is the best
because most of the diseases are menifested due to prajnaparadha and
Asatmayendriyarth samyoga. These two factors are liable to occur
because of mental imbalance of an individual due to Rajas and Tamas
properties of Manas which are elevated and Sattva is declined. Manas
(mind) is said to be ruled by the senses or indriyas. So control on
indriyas to prevent indriyarth vaishamya is the first ever step to start
the management of any disease. As described in ayurvedic philosophy,
Sattva and rajas produce 5 jjnyanendriya, 5 karmendriya and 1
ubhayendriya mana (mind). Mana is basically dominated by sattva and
that’s the main reason that mana is also known as “Sattva”. Rajas and
Tamas produce 5 Tanmatra which result as 5 mahabhutas out of which,
“Akash” is regarded as Sattva dominant mahabhut and so would be its
qualities. Thus, Sattva may be believed to be a leading Guna in
“Shabda” – the quality of Akasha Mahabhut.
On the other hand Sattvik qualities always indicate
towards good form of health but due to rajas and tamas
a human being actives himself in harmful activities
which ultimately cause a disease. To manage the
amalgamating nature of rajas and tamas, all such
processes which increase sattva are beneficial. On the
base of these guide lines, shabda may be regarded as
an important factor to remould the demoulded sattva.
Akasha happens to have also the important specific
quality as “Apratighatatva” i.e. unobtructiveness and
hence, the efficacy of shabda or sound may be
regarded to be even more potent than any other source.
After going through this description, it becomes of
utmost importance to cast a glance on a present day therapy
used to manipulate the psycho-physical conditioning viz. mano
nigraha or hypnotherapy. The basic axiom of hypnosis is that” A
continuous monotonous sound creates a hypnotic effect.” Thus,
hypnotherapy is nothing but to programmming the mind on the
basis of specific words spoken in a specific tone. When there is
self induction of hypnotic suggestions as taught by an expert, it
is called self hypnosis. Is not sleep. When there is sleep, the
mind is largely unconscious with our conscious mind in an
inactive state. During sleep, the subconscious as well as the
conscious mind is inaccessible to the “input” of suggestion. In a
hypnotic trance, body sleeps while the mind is totally aware and
receptive to ideas. There is a profound feeling of relaxation
through every nerve and muscle of the body. This physical
contentment is combined with the feeling of blissfulness.
There are five component parts to self-hypnosis:
1. Motivation
2. Relaxation
3. Concentration
4. Imagination
5. Auto suggestion

And there are six levels of hypnosis:

1. Hypnoidal
2. Light hypnosis
3. Medium hypnosis
4. Deep hypnosis
5. Somnambulism
6. Profound Somnambulism

Kepping all these fundamental principles of ayurveda about shabda, sattva, sattvavajaya
and the guidelines of hypnotherapy in mind, the present study was undertaken with following aims
and objects.
Aims and objects

1. To elicit the origin and developmental history of sattvavajay chikitsa

2. To demark the probable causes of declination of the applied aspect of find
out the sattvavajay chikitsa.
3. To make out the applied indispensable principles of self hypnosis.
4. To have a comparative study of self hypnosis vis-à-vis sattvavajay chikitsa
5. To study about the practical aspect of self hypnosis as a therapeutic major
on the basis of sattvavajay chikitsa by implementing them in anidra as well as
boosting the memory in healthy individuals.
6. To bring back the magnitude and convenience of sattvavajay chikitsa.
CONCEPTUAL STUDY

Concept of sattvavajay chikitsa.

The ancient Indian sciences, having the same root, are

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

The word sattvavajay is the word which is available

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

Vedic period

Vedas are the basic root for all the knowledge. In

athrva veda treatment for irshya, krodh etc. is
describe. There is also a description is available which
shows irshya bheshaj. (6/42/1-3), (7/46/1), 6/18/1-
3),(7/45/1-2)
Vedantic period :

Contemplating on perception through different views sattva

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

vast subject of great importance

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

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

There are different streams of yoga. The ultimate goal

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

It is evident that the concept of sattva is thoroughly

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

The human mind is comparable to an iceberg

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

1800-1830: Burtrand suggested that it became possible to make a hypnotized subject

do something because of his power of imagination. Braid came to the conclusion that
by increasing the suggestibility of a subject and by giving him appropriate, suggestions,
physical and psychological changes can be created in him. Braid thought that a
hypnotic trance is similar to sleep and hence, the coined the word hypnotism in place of
mesmerism. Braid thought the word ‘hypnotism from Greek word Hypnos which means
sleep.
1880- Around this time Dr.Breuer in Vienna found that if subjects were asked to talk in
a hypnotic trance, many times they became emotional and after the talk many of them
were cured of their illness.
1890: attracted by Dr. Breuer’s method of therapy Dr. Freud started using hypnosis to
understand the material hidden in the patient’s subconscious mind. As it was
impossible to take every patient into a deep trance, where he could talk in a France
Freud discarded the use of hypnosis and evolved a method of psychoanalysis called
free association techniques, in which a patient is encouraged to talk freely in a waking
state. This stimulated an interest in hypnotherapy once again.
Hypnotism is a science concerned with hypnosis. This is the
state everyone has experienced many times in the life though
without knowing that is the hypnotic like trance state. The
main difference between this type of trance like state and self
hypnosis is motivation and suggestions towards the goal.
Hypnosis channels trance to achieve some results like
relaxation, mental peace, concentration self improvement,
pain relief etc.
A hypnotic trance is a more relaxed state of mind
than body. Suggestions pertaining to ones social moral
standards given during hypnotic trance state are more
effective. Serene Mind and fewer, even solitary thought in
mind in this state helps one to understand the situation in its
proper perspective and developed insight. Hypnotic trance is
more like wakeful state with concentration of mind on one
thought unlike, normal sleep.
Particularly hypnotherapy has nothing to do either to magic or
miracle, but it is a scientific therapy of certain physical and
mental disorders.
It makes the mind healthier and stronger, it adds confidence to
the mind. It helps to cure of psychic, psychosomatic and neurotic
problems. It can relieve pain, it increases the creativity of an
individual, and it can increase the physical and mental
performance of an individual to some extent. It can produce
anesthesia. Fools can not be hypnotized. Intelligent, social,
cooperative individual with great will power is more susceptible to
hypnotic trance induction. Hypnotized individual appears
inserting, but he can, in the hypnotized state perform any
physical and mental work.
Hypnotherapy treats sub conscious mind and
duration of therapy is just few weeks to months.
Light trance is enough for the therapy. 95% of the
general population can go in to hypnotic trance,
which may be light trance 35%, medium trance 35%,
and deep trance 25%. Intelligence, imagination and
power of concentration are essential. Patients having
minor psychiatric problems can got in to light trance
45%, medium trance 30% and deep trance 10%.
The state of hypnosis in turn produces three things:
An increased concentration of the mind,
An increased relaxation of the body and
An increased susceptibility to suggestion.
Suggestion:

Suggestion is the process whereby an individual accepts a

proposition put on him by another, without having the slightest
logical reason for doing so. and suggestibility means ability to
accept suggestions.
Suggestibility depends on two factors-
A. A suggestion reaching the subconscious mind:
B . A suggestion being accepted by the
subconscious mind

The power of criticism of the subconscious mind is

mainly confined to the topic of survival. This power of the
subconscious mind is responsible for protecting a subject against
a harmful suggestion. If there us no question of survival involved,
in general, the suggestions practice formulating correct
therapeutic suggestions, to be given to a patient in a hypnotic
trance, is mainly responsible for the acceptance of the
suggestions by the subconscious mind. Once the suggestion is
accepted by the subconscious mind, its impact is long lasting.
Early and long lasting impact of suggestion

In a hypnotic trance the barrier between

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

In Autohypnosis subject gets hypnotized

himself without help of hypnotherapist.
There are five component parts to self hypnosis
Motivation.
Relaxation.
Concentration.
Imagination.
Auto-suggestion
Motivation
is the process which is based on counseling. This process is
very useful to know the psycho-physical status of a
patient. It also resolves the fear of being hypnotized.
Relaxation
is the second important stage, in which the patient should
feel physical and mentally worry free. In this stage the
connection between conscious and sub-conscious mind is
possible. There are thousands of methods to become
relaxed, but the most popular and effective method among
therapist is PMR (progressive muscular relaxation).
Concentration
is nothing but focusing on the problem. To see the
problem as it actually is existing. Concentrate on all the
dimension of the problem is the half solving of the
problem. In this condition the subconscious mind becomes
more activate and play an important role to resolve the
psychosomatic ailment.
Imaging
positively about self is the process of
reprogramming of subconscious mind.
Whatever imagine about self in hypnotic
trance is directly affect our behavior.
Auto-suggestion
is the process which is applied soon before
the awaking and shows its effect continually
afterward. In this process patient has to give
himself some specific suggestions related to
his ailment.
Factors Affecting Hypnotic Suggestibility

A subject can be hypnotised or not,

depends upon the following six factors.
4. Intelligence.
5. Ability to concentrate.
6. Power of imagination.
7. Willpower.
8. Expectation and Belief.
9. Practice.
SATTVAVAJAYA AND HYPNOTHERAPY

In Ayurveda sattvavajaya treatment has been

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

Sleep is characterized by the inhibition of conscious mental

activity.

Theory of sleep in ayurveda

According to Ayurveda sleep (Nidra) is induced by

the increase of the inert universal attribute called Tamas.
Onset of sleep is related to the increase of Tamas and
Kapha. Sleep usually occurs at night as the surroundings are
dark and predominated by Tamas. This stage is called
sleep. Even in sleep mind maintains its connection with the
soul.
Types of sleep

Ayurvedic treaties classify sleep as follows (C. Su.

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

the sleep-according to the Deha Prkrti:

The sleep is produced by Tamoguna and Shleshma. So

according to the Prkrti of person the quantity and quality
of sleep varies. An individual of Kapha Prkrti gets more
sleep which is sound also, while a person of Vata Prkrti
gets less sleep and may be disturbed also. Similarly, the
sleep is related to the age. So child sleeps more time
than the youth. In Vrddhavastha, Vata is predominant so
the old aged gets very less sleep.
The sleep-according to Manasa Prkrti:-

Those with Rajas as the dominant manas

prkrti sleep either during daytime or
during night and their sleep is light and
disturbed.
During sleep, the Jivatma (soul) which
never sleeps may convey the glimpses of
event of the mind. This Rajasika element
does not completely loss its
consciousness during sleep (as matter
person experiences dreams). (Su. Sa.
4/35-36)
Karma of Nidra at different Dhatu Level

Rasa Pushti and Varnaprada

Rakta Varna, Agni Dipti
Mamsa Pushti and Bala
Meda Attractiveness
Asthi Bala
Majja Varna, Utsaha
Sukra Vrsata, UtsahaJ
Ojas Ivana
Manas Jnana and Sukha
Anidra – Disease review

It is quite evident by the previous descriptions

regarding Nidra that, it is not only an important but and
essential phenomena of the life which affects the body and mind
equally in a favourable way when its is enjoyed in a rightful
manner, while if effects adversely if not enjoyed in an
appropriate manner and at proper time and in a normally
required quantity.
Acharya Charak explained the Nidra and Nidranasha in
the context of Astauninditlya Adyaya, Nidra is more important,
along with other beneficial factors, and Nidranasa does the
Karsana of the body. Charak included the “Anidra in 80
Namatmaja Vata Vikaras but had not explained it in Chikitsa
sthana, Acharya Sharangadhara, concerted the Anidra in Vataja
Nanatmaja Vikara and the Alpanidrata as one of the Pittaja
Nanatmaja Vikaras and Anidra under Kaphaja Nanatmaja
Vikaras.
Acharya Sushruta explained this under the chapter Garbha
Vyakaran Shariram might be because of Nidra plays a role of
nutrition and development of the body. He also explained the
Vaikariki Nidra which can also be correlated to sleep disorders
Acharya Vagbhata in Astanga Samgraha mentioned this in
Viruddhanna Vijnaniya Adhyaya where he explained. The
Tryopastambhas, Vagbhata considered the Mandanidra due to
Vata here, but used Anidra term in Nanatmaja Vata Vikaras.
He had not considered any Nidra Vikaras due to Pitta.
In Astanga Hrdaya, Nidra, Nidra, Vikaras and Chikitsa are
mentioned under Annaraksadhyaya, where Trayopastambhas
are explained.
Nidana
Charak has mentioned the causes of
Anidra which are- Elimination of Doshas (in excess)
from the body and head through purgation and
emesis, fear, anxiety, anger, smoke (excessive
smoking), excessive physical exercise, blood letting
(excess), fast, uncomfortable bed, predominance of
Sattva, and suppression of Tamas go to a laziness
towards overcoming the sleep in excess. (Ch.Su.21)
The sattvaudarya and Tamojay are said to be the
causes for Nidranasa. But in normal people these are not seen
to increase of Sattvika Guna and win over Tamas can be
possible only by Yogic practices .So, the above two factors
cannot be considered as the Nidanas for Anidra in common
people.
Maharsi Vagbhata in both Astanga Hrdaya and Samgraha
followed the Charak but added some other factors also.
(A.Sa.Su. 6/41/42)

The excessive hunger, thirst, mental and physical depression

excessive happiness, sadness, excessive coitus, fear, anger,
worry, eagerness and the excessive use of moisture, less
dietetics are the extra factors mentioned which may cause
sleeplessness in Astanga Hrdaya
By going through all the classics, the foresaid Nidanas can be classified into following
groups
1. Aharaja Rukasahna
Ratri prabhutasana
Upavasa
Samasana
Visamasana
Adhyasana
Alpasana
Viruddhasana
Vata prakopaka Ahara
Pitta prakopaka Ahara
Atimadyapana etc. Vyasana
2. Viharaja Panchakarma Vyapat
Adhika Dhumrapana
Ratri Jagarana
Adhika Saririka Srama
Divanidra
Ati Maithuna
Asukha Sayya
Vega Vidharana
Anya Vata & Pitta Prakopaka Vihar.
3. Manasika Vyatha
Ati harsa
Soka
Bhaya
Krodha
Cinta
Utkantha
Tamojaya
Sattvaudarya
Manastapa – includes all psychic disorders.
Manobhighata

4. Anya - Abhighata (Sharira)

Dhatuksaya
Vyadhi Karsana
Purvarupa

Purarupa of Anidra is not mentioned in any Ayurvedic classics

Rupa

In Ayurvedic classics some symptoms are mentioned due to restraint of

sleep.
Charak has described following symptoms due to restraint of sleep.
(Ch. Su. 7/23)
Yawning, body ache, stupor, headache and heaviness are the results
from the suppression of the urge for sleep.
Vagbhata has mentioned that due to Nidranasa – Malaise, heaviness in
head, Yawning, laziness, languor, giddiness, indigestion, stupor and
Vata roga will be manifested. (A.hu. Su. 7/64)
Acharya Susruta has described following symptoms due to restraint of
sleep viz. (Su. U. 55/17)
Samprapti

The complete manifestation of Anidra as a disease

by vitiated Doshas i.e. Vata and Raja Pradhana is explained
here.
As Anidra is one of the Vataja Nanatmaja Vyadhis, the
samprapti for Vata Vyadhis explained in Charak Chikitsa
sthana can be considered. But here it is the Rajas also plays
an important role in the Vitiation of Manas.
Depending upon the specific nature of the Nidana
and also specificity of the Dusya which badly affected. Dosha
when aggravated manifest innumerable types of diseases.
(Cha. Vi. 6/71). When allowed to persist for long time
afflicted, these psychic disorders viz. Kama etc. and somatic
disorders viz. Jvara etc. may get affected with each other
(Cha. vi. 6/8).
Among these it is to be pointed out that varying degree involvement of
both mental as well as physiological aspects of man are present in all
kinds of diseases. Pathogenic factors of the Manas are Rajas and
Tamas. (Cha. Vi. 6/5) influence of Rajas and Tamas tends to derange
mental status of mind, so as to deviate it from normal and cause
ultimately. Morbidity of one or other type. But the prime vitiation of
Rajas and Tamas is carried out in which manner that decides type of
Manasa roga. Unlike the Sharirika Doshas, the Rajas and Tamas are
always vitiating in combination of each other.
The interplay between the body and mind is the core of
samprapti of Roga; here it is better to consider it as Vataja Manasika
Nanatmaja Roga. Even though it is Vataja Vikara in the pathogenesis of
Anidra the Manasika Dosha Rajas plays an important role.
Nidana may be Saririka or Manasika, vitiates the Hrdaya,
ultimately. Saririka Nidanas Vitiates the bodily humours or
Dhatu Ksaya forms which further vitiates the vata. Vata can
be vitiated by excessive, indulgence in provokating Ahara
and Vihara or by Dhatu Ksaya or by Margavarana. (Cha.Chi.
28)
If vata is vitiated by Margavarana i.e. blocked of
channels by other Doshas or Dusyas or Malas, then along
with laksanas of Vata prakopa, the symptoms of Avaraka
also seen.
The individual sub-doshas can also vitiate the
Hrdaya and then Manas, they may be directly vitiated by
Saririka or Anaya Nidanas.
Hence, the Prana, Udana, Vyana Vatas, Sadhaka Pitta.
Avalambaka and Tarpaka Kapha when vitiated, may directly
vitiate the Manas or by vitiating the Hrdaya – seat of Manas.
There by vitiation of Manasika Doshas, occurs and decrease in
Sattva Guna is seen. If the Vata is vitiated further, then
provocation of Rajas is seen and Tamas reduces, by forming the
disharmony in the functions of Manas and Buddhi, Manifesting
the disease Anidra.
By Manasika Nidanas i.e. by Prajnaparadha or other
Nidra is mainly comes due to Tamas as explained in physiology
of Nidra. Tamas also performs the function of control and co-
ordination. By Nidanas the Tamas decreases and hence there is
no control over Manas. Rajas is Pravartaka and Rajas activates
the mind excessively and then individual includes in more and
more volitional transgression and leads to loss of Sattva and
Tamas excessively, which Vitiates the Manovaha srotas including
Hrdaya (the brain) doshas can takes place resulting in the
manifestation of Sharirika laksanas and hampering the functions
of Dosha-Dhatu-Malas.
Upadrava
We mostly find Anidra as symptom
of various diseases. In Astang samgraha it is
mentioned that increased Vaya due to
Nidranasa produces Kaphaksaya. This
decreased and dry Kapha sticks in the walls
of Dhamanies and cause srotorodha, which
results in so much exhaustion that eyes of
the patient remain wide open and watery
secretion from eyes. This dangerous
exhaustion is Sadhya upto 3 days then
becomes Asadhaya. (A.S.su.9)
Chikitsa

Anidra manifests due to aggravation of Vata, Pitta and Raja,

mental agonies, intellectual blasphemies, environmental
factors, medical disorders etc. as narrated before. The
Chikitsa in simple words is the giving up of the causative
factors itself is treatment. One should pay special attention to
the better management of physical and mental disturbances
by Nidana Parivarjana and adopting suitable and convenient
wholesome regimes.
As the Nidranasa is mainly due to the vata and Pitta vitiation,
so by contrivance of Kapha Vrddhikara drugs and therapies,
sleep can be restored to its normal ranges.
In the treatment of persons suffering from Anidra, one should
depend upon the measures having Vatasamaka,
Vedanasamaka and Roganivaraka effects as well as peace-
making effects on mental activities.
Acharya Charak has recommended the following measures for
Anidra. (Ch.Su. 21/52-54)
Massage, bath, intake of soup of domestic marshy and aquatic
animals. Sali rice with curd, milk, alcohol, pleasure, smell of
scents and hearing of sounds (music) of one’s own taste.
Samvahana (Kneading the body by hand). Netra tarpana,
application of soothing ointments to the head and face,
comfortable bed and home, and proper time brings the sleep to
those who are suffering from sleeplessness.
Bhava Misra mentioned the following treatment for insomnia:-
•Abhyanga
•Udvartana
•Aksitarpana
•Samvahana.
Ahara in Anidra (Beneficial)

According to so many Ayurvedic samhitas, various types of Ahara beneficial in

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

According to the Ayurvedic Samhitas,

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

The present study deals with the boosting of Memory. we first

discuss the concept of buddhi because smrti is described as a type of
buddhi in classics.
A careful screening of the literature prevailing since the time
immemorial reveals that, the term ‘Buddhi’ has been in frequent use.
However, some times it has remained a matter of philosophical
thinking whereas sometimes it has constituted a part of the intellectual
domain. The intellectual concept of buddhi has again remained a point
of great importance and various aphorisms have been attached to it in
tradition of Indian literature. Goddess Saraswati, Gayatri, Indra and
Rudra have been prayed in Vedas and Upanishads to bless an
individual with intellect.
BUDDHI - The Intellectual aspect :
The word buddhi has originated from
the Sanskrit word “Budh Grahane”. Applying
suffix ‘ktin’ to Buddh dhatu, the word has been
derived. It can be defined as a phenomenon by
which knowledge is gained ‘Budhyate Anena Iti
Buddhi’.

In Charak Samhita, it has been stated that

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

According to Ayurveda, buddhi is one of the

properties of atma (Cha. Sa.1/72). Direction of
senses, control of itself, reasoning and deliberations
are the functions of mana. Beyond this, is the field
of buddhi (Cha. Sa. 1/21), In the process of
evolution, buddhi is the first tatva in the sequence
and is produced from avyakta and mulaprakrti and
this buddhi is responsible for further development of
the srishti (world) (Su. Sa. 1/3). It is one of the
prakrti vikaras and is dominated by satva guna.
Percept of Buddhi:

Sankhya has advocated the eight ways of practise

of buddhi in four pairs (Sankhya Karika).
7. Dharma and Adharma Buddhi
8. Jnana and AJnana Buddhi
9. Vairagya and Avairagya
10. Aisvarya and Anaisvarya
Functions of Buddhi:

Samkhya Sastra has narrated four functions of

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

Charak in Dasamahamuliya adhyaya has described that vijnana,

indriyas, five arthas, atma, and it’s gunas, the manas and chintya etc. are
situated in the hrdaya. Atma gunas have been referred as adhyatama gunas by
Chakrapani and Charak describes buddhi and manoarthas as adhyatama gunas.
(Cha. Su. 3/13). While discussing about the involvement of srotas in different
diseases, the relation of manovaha srotas with hrdaya is established as buddhi
being related with manas and manovaha srotas. (Cakrapani. Cha. Chi. 8/5).

Shira—The seat of Buddhi:

Shira has been termed as uttmanga in Astanga Hrdaya where in all

indriyas are seated. Indriyas are responsible in genesis of knowledge; shira may
be taken as seat of buddhi. Bhela supports this . Mana is situated in shira and
genesis of knowledge is impossible without the involvement of manas. Charak in
Kiyantahshiraiya adhyaya states that shira is the seat of prana and all the
Indriyas. While discussing about the source of knowledge “ sparsha “ has been
given great importance, though hrdaya has been accepted as the seat of sparsha
vijnana (Cha. Su. 30/6-7). The sparshas are considered of two types viz.
atindriyaka sparssa and manasa sparssa (Cha.Su.30/6). As in the phenomenon
of knowledge production Indriyas have been accepted as the source of media of
sparsha jnana and indriyas have been stated to be situated in shira, so shira
should be accepted as the seat of Aindriyaka sparsha jnana.
Whole Body – seat of Buddhi:

In Vimanasthana of Charak Samhita, various

types of channels have been described, called srotas.
Concluding about the number of srotas Charak has
stated that since three doshas and sattva or manas are
the components the living organism, they should also
have some channels through which these could pass
from one place to the other. (Cha. Vi. 5/6) As whole
body is adhishthana (seat) of tridoshas and tridosha are
flowing throughout the body, they might be flowing
through the manovaha srotas. As sattva buddhi has been
accepted and established, the buddhi also should be
accepted as existing throughout the body and thus the
whole body may be accepted as seat of buddhi. Since the
sparsha is the source of knowledge and it is accepted
broadly the sparsha or sparshendriya is covering the
whole body, the whole body should be accepted as the
seat of buddhi.
TYPES OF BUDDHI:
Buddhi is constituted by trigunatmaka
prakrti i.e. satwa, rajas and tamas. Srimad
Bhagavad Gita describes three types of buddhi
viz. Satva buddhi, rajasa buddhi and tamasa
buddhi. In Charak Samhita word prajna has
been used which is synonymous to buddhi.
Prajna has been described to be of three type
dhi, dhrti and smrti.
Dhi, dhrti and smrti are recognized as
intrinsic dimensions of manas. The word
manas when used in general sense refers to
the ‘Totality of knowing or doing’ and
indicates dhi, dhrti and smrti as well. Manas
as a specific term refer only to its initial
contact with the visaya (object). In other
words ‘perception’ is the process of doing or
knowing.
In a given kriya (act) manas is called smrti
at the level of recall, dhi at the level of
control and dhrti in the moderation of the act
throughout. Buddhi even though the
characteristic of atma, is imposed to manas
as it is manifested through manas and at the
level of decision it is known as buddhi
(Cha.Sa. 1/20-21, Cakrapani).
They can be analysed under following two stages
2. Short term coding. 2. Long term coding

Short term coding:

Here two sub stages can be included.

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

It is the long cyclic chain of events necessarily

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

The functional entity of manas essentially involves 3

factors viz. The indriya, the mind and the atma. The
knowledge obtained thereof can be accordingly called –

5.Indriya Sapeksa
6.Mana Sapeksa
7.Atma Sapeksa

The indriya sapeksa is one where in the objects of indriyas are

analyzed by manas. The mana sapeksa is one wherein chintya
vicharya etc. functions take place whence no indriyas are
directly involved and finally the atma sapeksa, which involves
the functioning of buddhi.
Production of final knowledge:

The fifth and final stage for production of

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

Vata : - Prana vayu is responsible for controlling the

functions of buddhi udana vayu helps in recalling the
past experiences i.e. smrti [ A.H.Su.12/4-6].

Pitta: Function of pitta is to promote medha

[Cha.Su.18/54], but sadhaka pitta is mainly
responsible for good medha, buddhi and abhimana
[A.H.Su.12/13-14].

Kapha: Tarpaka and avalambaka kapha in their

normal state confer the knowledge and intelligence.
Kapha is also responsible for the best qualities of dhrti
and smrti. [Cha.Su.18/54]
Relation between Manasa Prakrti and Smrti:

In case of sattvika people the work is judged

properly remembering past experience by which he can
discriminate the good and bad result over an action. The
action, which gives rise to sorrows eventually, will be given
up by the satvik people with the help of past experiences.

In case of rajasika prakrti people, mind is

enveloped with the vaikrta bhavas like krodha and kama by
which he tries to accumulate more and more wealth following
the people of the same types. The result of which is bad or
sorrowful. The smrti or buddhi of these type of people is not
clear i.e. in a state of confusion.

The people of tamasika prakrti are lazy or less

active in nature. They have less smrti or buddhi. They do not
want to start an action by thinking that by the action their
life will come to an end.
CLINICAL STUDY

The medicine or treatment, which cures one

disease and does not create any other, is the right
treatment. In the present century, science including
medical science has made progress beyond expends.
Many drugs, therapies, technologies and diagnostic
means are invented, many incurables disease are
conquered, and many are controlled. But, at the same
time, there is other side of the coin also which is very
alarming instead of all the above achievements in the
field of medicine and health, modern medical science is
still trailing in finding the remedies for many age old
diseases like cancer, insomnia and new diseases like
AIDS.
Though the anidra looks very simple it has impacts
on social, occupational and other functioning areas of the
individual. The modern medical science is still not having a
definite treatment for this disease. Although hypnotics and
sedatives are there in all the prescriptions of psychiatrists ,
but their role in curing the disease is very limited rather the
patients will be addicted for the particular drug.

In all the Ayurvedic classics, this problem has been

widely discussed in the view of aetiopathology, symptoms,
complications and management with various modalities from
single drug therapy to multicompound therapy and along
with sattvavajay chikitsa.

Hence, here a humble attempt had been done to

find a solution for the simple but complex problem of anidra.
Aims and Objects:-
1. To evaluate the efficacy of Satvavajay Chikitsa in anidra.
2. To see the efficacy of Satvavajay Chikitsa in memory boosting.
3. To develop an effective remedy for insomnia.

Patients and Methods:-

For the present clinical study, 72 patients fulfilling the

diagnostic criteria of sleep disorders (Asvapna) were randomly
selected from the OPD and IPD section of I.P.G.T. & R.A.
Hospital, Guj. Ayu. Uni., Jamnagar. Out of these 6 patients left
the treatment in between and remaining 66 patients completed
the course of the treatment. 32 volunteer ware also registered
as voluntary study for memory boosting Out of these 2
volunteers left the treatment in between.
Criteria for selection:-

Patients, who were complained of

sleep disorders either primary or secondary
fulfilling the diagnostic criteria, were inducted
into the study.

Criteria for Diagnosis:-

For diagnosis, detail medical history was

taken and physical examination was done in
detail according to both, alopathy and
ayurveda
To assess the psychological intactness, mental status
examination was carried out. To confirm or to exclude the
other medical disorders required haematological and
biochemical examinations were conducted. Then finally
with the help of Diagnostic criteria given for sleep disorders
in DSM-IV patients were diagnosed.

A special Performa was prepared with gradation and

scoring was done according to severity.
Groups of Treatment:-

The patients selected for the study were

randomly categorized into the followings
three treatment groups. Viz.,

1. M.B.G. (memory boosting group):- These

volunteers are treated with relaxation,
concentration, ego strengthening for the
duration of 2 months.

7. I. G. (insomnia group):- these patients

are treated with relaxation, sleep inducing
technique and ego strengthening
according to principles of hypnotherapy /
Satvavajay Cikitsa for the duration of 2
months.

3. C. G. (control group):- these patients are

treated with multi coloured capsules filled
with starch powder.
Special instruction given

1. Sleep only as much as needed to feel refreshed during the

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

On the basis of the improvement reported by the patients

assessment was done and scored for statistical analysis.

No complaint -0
Patient gets sleep late at night or awakens early in the morning -1
Sleep is full of dreams or sleep disturbs due to any other reason
during night -2 Sleep disturbs at midnight due to any reason and
does not get sleep afterwards. -3
Patient does not get sleep after resting in day time/gets sleep -4
Late at night and awakens early in the morning Gets sleep after
taking sedatives -5
Does not get sleep at all -6
Disorders of sleep-wake (s-w) schedule

Normal (s-w) schedule -0

Transient change -1
Frequently changing -2
Delayed sleep phase -3
Irregular (s-w) pattern -4
Non -24hr. (s-w) syndrome -5

Associated complaints like nightmares, Sirasula, Angamarda, Soka,

Visada etc.

No symptoms -0
Mild degree (occasionally complaints) -1
Moderate degree (once or twice in 2-3 days) -2
Severe degree (daily complaints) -3
Sleep time
Adequate sleep (6 to 8 hours) -0
Inadequate night sleep (4 to 5 hours) with ½ to 1 hour day nap -1
Inadequate night sleep (4 to 5 hours) without day nap -2
Inadequate night sleep (2 to 3 hours) -3
Gets 1 to 2 hours night sleep with or without day nap -4
No sleep at night but gets 1 to 2 hours day nap -5
No sleep at all -6 = 20
Sleep Quality

Enjoyable sleep -0
Anxious or agitated before and during sleep -1
Feeling of unrefreshness and fatigue after sleep -2
Sleep experience negative and not enjoyable -3
The total effect of therapy was assessed considering the overall improvement in
signs and symptoms. After the completion of treatment curse and follow-up
period, total effect is assessed in following categories:

1.Complete remission – 100% cure in signs and symptoms were considered as

complete remission.
2. Markedly improved – Patients showing improvement in between 75% and 99%
were taken as markedly improved.
3. Moderately – Improvement between 50% and 74% in the improved patents are
taken as moderately improved.
4. Improved – Improvement between 25 to 49% was taken as improved.
5. Unchanged – No relief or symptoms relieved up to 24% was taken as
unchanged.
GRADATION OF MANASA PARIKSA BHAVAS :

In Caraka Samhita (Ca.Vi.4/8), 22 Manasika Bhavas

and their method of examination is mentioned. Here in this
study an attempt is made to give the objectivity by Scoring each
Bhavas as follows-

1) Manas – Arthesu Avyabhicaranena

0 - No deviations
1 - Getting deveated in the objects very rarely.
2 - Deveation oftenly any Knowledge perception
impairs.
3 – Deveation and perception frequently disturbed.

2) Vijinanam – Vyavasayena i.e. “Vyasayah Pravrtih” (Cakrapani)

0– Normal function in routine’s.
1– Gradual hampered performance in functions.
2– Impaired motivation towards functioning often.
3– Loss of pace and motivation in functioning.
3) Rajah-Sangena i.e. “Naryadisangena Tatkatanam
Rajoanumiyate” (Chkrapani) (Opposite affection)
0 – No sanga.
1 – Gradual decreased interest.
2 – Loss of interest occasionally.
3 – Frequently and totally loss of interest.
4) Moha – Avijnanena
0 – Normal functioning capacity.
1 – Gradual affliction towards objects.
2 – Increased affliction, oftenly towards objects.
3 – Totally involvement and affliction with objects.

5) Krodha – Abhidrohena i.e. “Parapidartha Pravrttih” (Cakrapani)

0 – No violent rendencies.
1 – Violent thoughts very rarely.
2 – Violent, Sadistic functions oftenly
3 – Frequent thoughts and functions of violence and
sadistic.
6) Soka –Dainyena i.e. “Rodanadi” (cakrapani)
0 – No feelings of Sorrowness.
1 – Feels inferiorty and sorrow at occasion.
2 – Inferiorty complexs and greedy ofternly.
3 – Weeps and feels inferior very frequently.

7) Harsa – Amodena i.e. “Nrtygiyavadiradutsvalatnam”

(Cakrapani)
0 – totally cheerful on all occasions.
1 – Cheerfull and initiative with good circumstances.
2 – Cheerfull and active in that, only at occasions.
3 – No feelings of cheerfulness.
8) Priti – Tosena i.e. “Mukhanayanprasadadih” (Cakrapani)
0 – Always happy and pleased.
1 – Happy and pleased occasionly.
2 – Express happy mood oftenly.
3 – No feeling of happiness at all.

9) Bhayam – Visadena
0 – No Depressed mood.
1 – Depressed mood only in reasonable cause.
2 – Depressed mood even in reasonable cause.
3 – Always in Depressed and fearful emotions.

10) Dhairyam – Avisadena i.e. “Manaso Adainyam” (Cakrapani)

0 – No fear or sorrow at any cause.
1 – Fearfull only at reasobnable cause.
2 – Fearfull occasionly.
3 – Always in fearfull and Depressed emotions.
11) Viryam – Utthanena i.e “Kriyarambhena” (Carlrapani)
0 – Starts and works veryquickly.
1 – Works with less interest.
2 – Delayed and decreased in working capacity.
3 – Not able to start any work.
12) Avasthana – Avibhramena i.e. “Sthiramatitvam” (Cakrapani)
0 – Always confident and stable in perception.
1 – Rarely confident and stable in perception.
2 – Oftenly stable in knowledge perception.
3 – No stability or confidence in perception.

13) Srddha – Abhiprayena i.e “Abhyarthanena” (Cakrapani)

0 - Always very good in attitude and interest.
1 – Occasionly good in attitude and interest.
2 – Impaired attitude and interest.
3 – Totally loss of attitude and interest.
14) Medha – Grahanena i.e. “Granthadidharanena”
(Cakrapani)
0 – Always grasps the events at an instance.
1 – Grasps the event but confused.
2 – Delayed in grasping the events with confusion.
3 – Unable to grasp or understand.

15) Samjna – Namagrahanena

0 – Completely alert in all occasions.
1 – Alert rarely.
2 – Alert only at occasion.
3 – Absolutely no alertness.
16) Smrti – Smarnena i.e. “Tatkaranam Samskaroanumiyate”(Cakrapani)
0 – Very good in recalling and remembering.
1 – Recalls and remembers with difficulty.
2 – Delayed recall and rememberance with confusion.
3 – Unalbe to recall and remember.

17) Hrsha – Apatrapanena i.e. “Lajjitakarena” (Cakrapani)

0 – Shyness intact always completely.
1 – Feeling of shyness only infornt of some known persons.
2 – Feeling of shyness in unknkown atmosphere.
3 – No shyness at all.

18) Sila – Anusilanena i.e. “Anusilanma Samtatasilanam” (Cakrapani)

0 – Very good conduct al all instances.
1 – Impaired conduct only at occasions.
2 – Impaired conduct recurrently.
3 – Totally abnormal conduct.
19) Dvesa – Pratisedhena i.e. “Vyavrtya” (Cakrapani)
0 – No revenging tendency al all
1 – Thoughts of revenge only at few events.
2 – Thoughts and acts of revenge oftenly.
3 – Always thoughts and act of revenge.

20) Upadhi – Anubandhena i.e. “Uttar Kalinaphalena” (Cakrapani)

0 – All the expression of the effect are clear.
1 – Delay and deflection in expressing.
2 – Experssing only on mixing.
3 – Does not express or conveys at any cost.
21) Dhrti – Alaulyena
0 – Not greedy for any thing (Good controlling
power)
1 – Greedy and willing for few objects. (Mind)
2 – Greedy but not strongly willing (Moderate)
3 – Greedy for all objects. (Cant controle)

22) Vasyata – Videyataya i.e. “Vidheyapracarena”

(Cakrapani)
0 – Always accepts, obeys and under control
1 – Obeys and accepts oftenly.
2 – Obeys and under control only on strong
commands.
3 – Does not obey at all.
Observations

Distribution According to Age

Age No. Of Patients %

(Yrs.) M.B.G. I.G. C.G. Total
15-25 24 7 6 37 35.58
25-35 8 12 13 33 31.73
35-45 0 9 9 18 17.31
45-55 0 5 5 10 9.62
55-65 0 1 1 2 1.92
>65 0 2 2 4 3.85

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

Sex No. Of Patients %

M.B.G. I.G. C.G. Total
Male 26 25 21 72 69.23
Female 6 11 15 32 30.77

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

Distribution According to Marital status

Marital No. Of Patients %

Status M.B.G. I.G. C.G. Total
Unmarried 31 11 6 48 46.15
Married 1 25 30 56 53.85

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

Distribution According to Religion

Religion No. of Patients %

M.B.G. I.G. C.G. Total
Hindu 30 35 35 100 96.15
Muslim 2 1 1 4 3.85
Others 0 0 0 0 0

Among the 104 patients registered maximum were Hindus(100) followed by Muslim 4.

Distribution According to S-E Status

S-E Status No. of Patients %

M.B.G. I.G. C.G. Total
Poor 2 3 3 8 7.69
Lower Middle 12 18 18 48 46.15
Upper Middle 16 11 14 41 39.42
Rich 2 4 1 7 6.73

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

Occupation No. of patients %

M.B.G. I.G. C.G. Total
Housewife 11 12 23 22.12
Business 6 4 10 9.62
Service 1 9 7 16 15.38
Retired 3 0 3 2.88
Student 31 5 36 34.62
Labour 7 8 15 14.42

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

Diet No. of Patients %

M.B.G I.G. C.G. Total
Misra 6 2 5 13 12.50
Niramisa 26 34 31 91 87.5
Alpa matra 0 0 2 2 1.92
Madhyama matra 2 3 4 9 8.65
Prabhuta Matra 30 22 28 80 76.92
Samasana 0 1 0 1 0.96
Visamasana 32 36 36 104 100
Ruksanna 3 3 5 11 10.58

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

Addictions No. of Patients %

M.B.C I.G. C.G. Total
Alcohol 2 1 3 2.88
Tobacco/pan 11 10 12 33 31.73
Chewing
Smoking 4 2 7 13 12.50
Snuffing/Drugs 2 2 1.92
No addiction 17 12 14 43 41.35

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

Dreams No: of patients

MBG IG CG TOTAL %
Yes 19 10 10 39 37.50
No 13 26 26 65 62.50

Dreams

Dreams No: of patients

MBG IG CG TOTAL %
Regular 8 2 2 12 11.54
Occasional 11 8 8 27 25.96
Dosaja 0 0 0 0 0.00
Mood

Mood No: of patients

MBG IG CG TOTAL %
Normal 17 6 10 33 31.73
Elevated 12 0 2 24 23.08
Depressed 0 22 17 39 37.50
Anxious 3 5 2 10 9.62
Curious 0 3 5 8 7.69
Swinging 0 0 0 0 0.00

Friends

Friends No: of patients

MBG IG CG TOTAL %
Yes 32 31 28 91 87.05
No 0 5 8 13 12.5
Less (if yes) 9 27 19 55 52.28
More (if yes) 21 4 9 34 32.69
Relations

Relations No: of patients

MBG IG CG TOTAL %
Less 2 25 11 38 36.54
Long- 24 4 19 47 45.19
lasting
Time 6 7 6 19 18.27
being

Home life
Home life No: of patients
MBG IG CG TOTAL %
Happy 27 17 14 58 55.77
Unhappy 2 1 3 6 5.77
Not bed 3 12 15 30 28.85
Rarely good 0 1 0 1 0.96
Suffocating 0 2 3 5 4.81
Misundersta 0 3 1 4 3.85
nding
Sexual life

Sexual life No: of patients

MBG IG CG TOTAL %
Satisfactory 1 19 15 35 33.65
Unsatisfactory 0 7 11 18 17.31

Offspring

Offspring No: of patients

MBG IG CG TOTAL %
Infertile - 4 3 7 6.73
1 - 10 9 19 18.27
2 - 2 4 6 5.76
3 - 7 8 15 14.42
4 - 4 3 7 6.73
More - 1 3 4 3.85
than 4
Medications

Medications No: of patients

MBG IG CG TOTAL %
No medication 32 11 12 55 52.88
Tranquilizers 0 8 13 21 20.19
Sedatives 0 2 2 4 3.85
Hypnotics 0 0 0 0 0.00
Antidepressants 0 13 12 25 24.04
Psychotopics 0 0 0 0 0.00
Distribution According to Prakrti

Prakrti No. of Patients %

M.B.C. I.G. C.G. Total
Vata Pitta 10 10 18 38 36.54
Vata-Kapha 6 16 6 28 26.92
Pitta-Kapha 16 10 12 38 36.54
Tridosaja 0 0 0.00

In the present study, max.number of patients---were belongs to Vata-Pitta Prakrti,--- were

belongs to Vata-kapha Prakrti,---were of pitt-Kapha Prakrti and ---were of Tridosaja Prakrti.
Distribution According to manas prakrti

Prakrti No. of Patients %

M.B.C. I.G. C.G. Total
Sattva 1 1 1 3 2.88
Rajas 15 13 19 47 45.19
Tamas 16 22 16 54 51.92
Distribution According to sara

Sara No. of Patients %

M.B.C. I.G. C.G. Total
Pravara 3 3 1 7 6.73
Madhyama 28 17 17 62 59.62
Avara 1 16 18 35 33.65

Distribution According to Samhanana

Samhanana No. of Patients %

M.B.C I.G. C.G. Total
Pravara 1 10 4 15 14.42
Madhyama 25 25 28 78 75
Avara 6 1 4 11 10.58
Distribution According to pramana

Pramana No. of Patients %

M.B.C. I.G. C.G. Total
Pravara 2 10 3 15 14.42
Madhyama 21 26 33 80 76.92
Avara 9 0 0 9 8.65

Distribution According to Satmya

Satmya No. of patients %

M.B.C. I.G. C.G. Total
Pravara 0 0 1 1 0.96
Madhyama 30 9 22 61 58.65
Avara 2 27 13 42 40.38
Distribution According to Sattva

Sattva No. of Patients %

M.B.C. I.G. C.G. Total
Pravara 1 0 0 1 0.96
Madhyama 15 4 9 28 26.92
Avara 16 32 27 75 72.12
Distribution According to Abhyavarana Sakti

Abhyavarana Sakti No. of patients %

M.B.G. I.G. C.G. Total
Pravara 14 13 8 35 33.65
Madhyama 16 18 5 39 37.50
Avara 2 5 23 30 28.85
Jarana Sakti
Pravara 13 13 7 33 31.73
Madhyama 15 18 8 41 39.42
Avara 4 5 21 30 28.85
Distribution According to Vyayama Sakti

Vyayama Sakti No. of patients %

M.B.G. I.G. C.G. Total
Pravara 17 15 16 48 46.15
Madhyama 9 8 10 18 17.31
Avara 6 12 10 28 26.92

Distribution According to Vaya

Vaya No. of Patients %

M.B.G. I.G. C.G. Total
Bala 25 19 11 55 52.88
Madhyama 7 13 23 43 41.35
Avara 0 3 2 5 4.81
Distribution According to Agni

Agni No. of patients %

M.B.G. I.G. C.G. Total
Sama 4 3 2 9 8.65
Visama 11 15 15 41 39.42
Manda 2 4 9 15 14.42
Tiksna 15 14 10 39 37.50

Distribution According to Kostha

Kostha No. of patients %

M.B.G. I.G. C.G. Total
Mrdu 2 1 8 11 10.58
Madhya 14 11 5 30 28.85
Krura 16 24 23 63 60.58
OBESERVATION EFFCTING MANASA PARIKSA BHAVA

1) Bhakti

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Bhakti M.B.G. 0.866 0.133 84.64 0.866 0.345 0.063 13.72 <0.001
I.G. 0.69 0.18 73.91 0.515 0.507 0.088 5.83 <0.001
C.G. 0.57 0.42 26.31 0.387 0.558 0.100 3.85 <0.001

2) Srddha

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Srddha M.B.G. 0.933 0.333 64.27 0.600 0.498 0.090 6.59 <0.001
I.G. 1.03 0.39 62.93 0.696 0.466 0.081 8.57 <0.001
C.G. 0.75 0.66 12 0.225 0.425 0.076 2.95 <0.01
3) Dhrti

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Dhrti M.B.G. 1 0.133 86.66 0.866 0.345 0.063 13.72 <0.001
I.G. 0.90 0.15 83.33 0.818 0.391 0.068 12 <0.001
C.G. 1.09 0.75 31.19 0.387 0.558 0.100 3.85 <0.001

4) Vasyata

SYMPTOM GROU MEAN MEAN % MEAN S. D. S. E. T P

P B.T. A.T. A.T.- B.T. ± ±
MANAS M.B.G. 0.933 0.233 74.99 0.733 0.449 0.082 8.93 <0.001
BHAVA I.G. 0.84 0.18 78.57 0.666 0.478 0.083 8 <0.001
C.G. 0.57 0.42 26.31 0.193 0.401 0.072 2.68 <0.05
5) Harsa

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Harsa M.B.G. 1.2 0.23 80.55 0.933 0.583 0.106 8.764 <0.001
I.G. 1.13 0.43 61.65 0.636 0.548 0.095 6.66 <0.001
C.G. 0.84 0.72 14.28 0.129 0.340 0.061 2.10 >0.05

6) Dhairyam

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Dhairyam M.B.G. 1 0.13 86.66 0.866 0.504 0.092 9.35 <0.001
I.G. 1.15 0.21 71.07 0.939 0.609 0.106 8.85 <0.001
C.G. 1.06 0.81 23.58 0.387 0.495 0.088 4035 <0.001
7) Samjna

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Samjna M.B.G. 0.733 0.133 81.90 0.600 0.498 0.090 6.59 <0.001
I.G. 0.69 0.21 69.56 0.666 0.778 0.083 8 <0.001
C.G. 0.48 0.45 6.25 0.161 0.373 0.067 2.40 <0.05

8) Avasthana

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Avasthana M.B.G. 1 0.2 80 0.800 0.406 0.074 10.77 <0.001
I.G. 1 0.3 67 0.666 0.473 0.083 8.00 <0.001
C.G. 0.87 0.51 40.22 0.225 0.425 0.076 2.95 <0.01
9) Medha

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Medha M.B.G. 1.033 0.1 90.31 0.933 0.365 0.066 14 <0.001
I.G. 0.96 0.36 62.5 0.666 0.478 0.082 8 <0.001
C.G. 0.78 0.69 11.53 0.129 0.340 0.061 2.10 <0.05

10) Smrti

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Smrti M.B.G. 1.03 0.06 94.17 0.966 0.319 0.058 16.55 <0.001
I.G. 0.96 0.30 68.75 0.757 0.501 0.087 8.67 <0.001
C.G. 0.78 0.54 30.76 0.258 0.444 0.079 3.23 <0.01
11) Priti

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Priti M.B.G. 1.06 0.2 81.13 0.866 0.507 0.092 9.35 <0.001
I.G. 0.96 0.30 68.96 0.666 0.473 0.083 8.00 <0.001
C.G. 0.69 0.69 0 0.064 0.249 0.044 1.46 <0.05

12) Sila

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Sila M.B.G. 1 0.3 70 0.700 0.466 0.085 8.22 <0.001
I.G. 1 0.3 67 0.666 0.478 0.082 8 <0.001
C.G. 0.69 0.66 4.34 0.161 0.373 0.067 2.40 <0.05
13) lajja

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
lajja M.B.G. 0.833 0.133 84.07 0.700 0.466 0.085 8.22 <0.001
I.G. 0.93 0.36 61.29 0.636 0.603 0.104 6.06 <0.001
C.G. 0.78 0.57 26.92 0.258 0.448 0.079 3.23 <0.01

14) Krodha

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Krodha M.B.G. 1.13 0.3 91 1.66 0.592 0.108 9.25 <0.001
I.G. 1.45 0.42 71.03 1.030 0.809 0.140 6.88 <0.001
C.G. 1.36 0.84 38.23 0.54 0.72 0.12 4.22 <0.001
15) Soka

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Soka M.B.G. 0.833 0.166 79.99 0.666 0.606 0.110 6.020 <0.001
I.G. 1.45 0.33 77.24 1.121 0.739 0.128 8.70 <0.001
C.G. 1.21 0.87 28.09 0.354 0.550 0.098 3.58 <0.01

16) Bhaya

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Bhaya M.B.G. 0.9 0.13 85.18 1.1 0.803 0.146 7.50 <0.001
I.G. 1.66 1.33 80.12 1.424 0.708 0.123 11.54 <0.001
C.G. 1.27 0.81 36.22 0.451 0.722 0.179 2.51 <0.05
17) Dvesa

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Dvesa M.B.G. 1.2 0.36 69.44 0.900 0.604 0.110 8.11 <0.001
I.G. 1.5 0.30 96 1.272 0.719 0.125 10.16 <0.001
C.G. 1.24 0.75 39.51 0.516 0.724 0.130 3.96 <0.001

18) Upadhi

MANAS GROUP MEAN MEAN % MEAN S. D. S. E. T P

BHAVA B.T. A.T. A.T.- B.T. ± ±
Upadhi M.B.G. 1 0.3 70 0.700 0.466 0.085 8.22 <0.001
I.G. 0.87 0.30 65.51 0.575 0.501 0.087 6.5 <0.001
C.G. 0.72 0.66 8.33 0.258 0.444 0.079 3.23 <0.01
These tables show the effect of therapy on manas
pariksya bhava. First four are releted with spiritual dimention of
human beings.second three bhavas are releted with social well
being. Letter three bhavas are showing intellect. Shila, lajja, priti
are denote the character of human being. These 13 bhavas
represent the positivism in the human nature. Hence, these
bhavas have been marked positively. Last five bhavas show the
unconstructiveness of human nature so these bhavas marked
negetivly.
EFFECT OF THERAPY

Angamarda

SYMPTOM GROUP MEAN MEAN % MEAN S. D. S. E. T P

B.T. A.T. A.T.- B.T. ± ±
Angamarda M.B.G. - - - - - - - -
I.G. 1.87 0.12 93.58 1.787 0.415 0.072 24.73 <0.001
C.G. 1.6 1.12 30 0.548 0.675 0.121 4.52 <0.001

Gaurav

SYMPTOM GROUP MEAN MEAN % MEAN S. D. S. E. T P

B.T. A.T. A.T.- B.T. ± ±
Gaurav M.B.G. - - - - - - - -
I.G. 1 0.12 88 0.939 0.348 0.060 15.5 <0.001
C.G. 0.96 0.81 15.62 0.161 0.37 0.067 2.40 <0.05
Tandra

SYMPTOM GROUP MEAN MEAN % MEAN S. D. S. E. T P

B.T. A.T. A.T.- B.T. ± ±
Tandra M.B.G. - - - - - - - -
I.G. 1.45 0.18 87.58 1.363 0.488 0.085 16.03 <0.001
C.G. 1.24 1.12 9.67 0.22 0.49 0.089 2.52 <0.05

Glani

SYMPTOM GROUP MEAN MEAN % MEAN S. D. S. E. T P

B.T. A.T. A.T.- B.T. ± ±
Glani M.B.G. - - - - - - - -
I.G. 0.78 0.09 88.46 0.696 0.585 0.10 6.83 <0.001
C.G. 0.45 0.36 20 0.161 0.37 0.067 2.40 <0.05
Sirogaurav

SYMPTOM GROUP MEAN MEAN % MEAN S. D. S. E. T P

B.T. A.T. A.T.- B.T. ± ±
Sirogaurav M.B.G. - - -- - - - - -
I.G. 1.24 0.18 85.48 1.030 0.636 0.110 9.29 <0.001
C.G. 1 0.78 22 0.22 0.420 0.076 2.95 <0.01

Jrmbha

SYMPTOM GROUP MEAN MEAN % MEAN S. D. S. E. T P

B.T. A.T. A.T.- B.T. ± ±
Jrmbha M.B.G. - - - - - - - -
I.G. 1 0.09 91 1.060 0.428 0.074 14.21 <0.001
C.G. 0.96 0.51 46.87 0.45 0.505 0.096 2.95 <0.001
Avipaka

SYMPTOM GROUP MEAN MEAN % MEAN S. D. S. E. T P

B.T. A.T. A.T.- B.T. ± ±
Avipaka M.B.G. - - - - - - - -
I.G. 0.84 0.15 82.14 0.696 0.636 0.110 6.28 <0.001
C.G. 0.84 0.63 25 0.193 0.401 0.072 2.68 <0.05

Sakrtagraha

SYMPTOM GROUP MEAN MEAN % MEAN S. D. S. E. T P

B.T. A.T. A.T.- B.T. ± ±
Sakrtagraha M.B.G. - - - - - - - -
I.G. 0.36 0.09 75 0.272 0.452 0.078 3.464 <0.001
C.G. 0.39 0.30 23.07 0.096 0.300 0.053 1.79 >0.05
Nidrabhrmsa

SYMPTOM GROUP MEAN MEAN % MEAN S. D. S. E. T P

B.T. A.T. A.T.- B.T. ± ±
Nidrabhrmsa M.B.G. - - - - - - - -
I.G. 1.18 0.24 79.66 1.727 0.574 0.099 17.28 <0.001
C.G. 1.72 0.33 22.67 0.580 0.767 0.137 4.22 <0.001

Alpanidrata

SYMPTOM GROUP MEAN MEAN % MEAN S. D. S. E. T P

B.T. A.T. A.T.- B.T. ± ±
Alpanidrata M.B.G. - - - - - - - -
I.G. 1.18 0.30 74.57 1.63 0.699 0.121 13.44 <0.001
C.G. 1.63 1.33 1.84 0.322 0.599 0.179 1.796 >0.05
Prajagar

SYMPTOM GROUP MEAN MEAN % MEAN S. D. S. E. T P

B.T. A.T. A.T.- B.T. ± ±
Prajagar M.B.G. - - - - - - - -
I.G. 1.75 0.27 84.57 1.48 0.712 0.124 11.97 <0.001
C.G. 1.21 0.90 25.61 0.354 0.660 0.48 2.990 <0.01

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

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

Concept of satvavajayacikitsa vis - a - vis self hypnosis and menagement of

anidra & memory boosting has been selected as a problem for the present study. A
detailed conceptual and literary review has been compiled, anylised, and then presented
in the conceptual part of the presentation. Based on conceptual part, the applied study
has also been carried out by selecting patients of anidra.Observation and results have
been classified after the analysis and they have been presented in the previous chepter.

Now, following the norms of the study, it becomes necessary to put for the
obtained observation again the aims and objective of the study to assess the
hypotheses on the basis of apply study that satvavajaya chicitsa and hypnotherapy both
have some co relation or not ? without the discussion and the interpretation of the
conceptual and applied knowledge the true knowledge or the scientific knowledge could
not be achieved. As our learned Acharya Charak has said very rightly that even the
truth can only be accepted after a good discussion on the bases of tarka and yukti. That
is why, here a general discussion on the whole of the present study is being presented
as follows :
Concept of satvavajayacikitsa stands from very beginning
of the knowledge from vedic era scattered references
regarding satvavajaycikitsa has been found. More
literature, with philosophical impression is available in
Vedanta. All the six darsanas highlight the knowledge
regarding mind and its control with various methods.
However they are not interested to treat the abnormal
mind, they were only interested moksa. So this literature
is more related with adhyeatmika notion. Yogadarsana
delas more with the health-giving aspect of mana
(mind). Yoga is the most developed science which draw
attention to the neurological, psychological and
etiological aspect of mind. Yoga also illustrate the various
method to sustain the mind in healthy status as well as
to treat the common abnormalities which consequence
the phycho-somatic disorders. Yogic kriya can be useful
to control the negativity of thoughts which may
ultimately cause the controlled status of mind.
In ayurvedic text, only a few references indicating
satvavajayacikitsa are available. But the sufficient description regarding
phyche, mind or mana is existing in the form of manas pariksyabhava, manas
prakruti, involvement of mana in the production of diseases and manoroga.

Decline of satvavajayacikitsa in ayurveda is due to the rise of

various philosophical paths which always talks about mana with atma because
their ultimate aim is salvation. At the time of rising these philosophical paths,
people suffering from various psychic ailments had been get successful relief
from the talking of these philosophical-spiritual guru.

In this study total 104 patients have been selected from OPD of the
institute and they have been assessed. Observation show that out of 104
patients 32 have been selected as volunteers in memory boosting group 36
each have been selected for the treatment of insomnia and control group.
Patients have also being classified according
to age, it is found that more number of
patients belong to the age group of 25 to 45
years. It indicates that in young age pitta
dosa becomes dominant which may be useful
to increase sattva in the memory boosting.
Because pitta is a dosa which is related with
sattva. Increased pitta in its abnormal form
may cause for krodhadi manas bhava.

Sex wise classification show that

more number of male patients have been
found affected in this study. Reason behind
this may be the male may be more cautious
and free to come and report in hospital.
Religious wise classification does not shows any
significant relation.

Socio economical status of the patients shows that

most of the person belong to the middle socio economical
status. Reason behind it may be that mostly rich person do
not refer to come at government hospital and lower class
person remain busy to earn for there living life and avoid to
expend time to come hospital.

Classification of patients according to their diet

suggest that mostly patients found vegetarian, it is due to
the trend of the people of this place that they are
vegetarian. This data as no signification over the study.
Addiction is also one of the factor which may
have to play a vital roll in production of any
disease. So, the assessment of the patients
have been done to know the roll of addiction
in anidra. Observation shows that tobacco
addiction is found more than any other. This
addiction may cause vitiation of pitta.

Occupation wise classification of the

patients shows that students were more
found in memory boosting group, whereas
house wives are more found sufferer of the
disease. It is due to the disturb home life as
well as sexual life which may cause anxiety
or depression, ultimately causing insomnia.

Classification according to mood

reveals that the depressed patients are more
prone to insomnia it indicate that vikruta
tamoguna may cause disturbed sleep.
Classification according to medication shows that
antidepressant treatments and Tranquilizers are taken more.
These are the drugs which create sedation. This sedation causes
vicious cycle and patients have increase the doseses. These
medication are co-related with tamoguna. Disturbed tamoguna
May disturb the quality and quantity of sleep which nothing but
insomnia.

Data related to prakruti pariksha indicates more than

70% patients pitta dominant prakruti. Pitta is sattva vargiya.
Disturbed sattva may cause imbalance in the body mystique
which ultimately cause insomnia.
According to manas prakruti analyses it is found
that 54 patients were belongs to tamo adhikya. It
again shows that tamo dosa dominance in manas
level and kapha dominance in sarira level has
some relationship with the diseases.

The assessment of sara, satmya,

samhnana and vyayama sakti does not have any
close relationship with the diseases.

From the foregone literature and

observation of the study based on the applied
aspect of the concept, it is quite evident that the
utilization of suggestions induced trance or
shabdanvit sattvavajaya or sammohana has
positive effects on the psychological conditioning of
the selected subject.
According to the theory of speech production, as
propagated by panini, it has the combination of akasha,
vayu and agni mahabhuta. Sattva has been regarded to be
more related with Tejas and hence when the positive
aspect of Tejas increase, satva also increases. Ayurvedic
classics, at various places have emphasis on the qualities
of intellect to be a property of pitta which also
commensurate with the fore stated analogy of Tejas as
pitta it self is dominated by Tejas, even when the tejas is
being increased through the medium of sound, other
harmful qualities like krodha etc. have decreased which
may be because of the specific set of words with positive
conditioning as well as the tone of the speech helping in
subsiding the over excitation of the brain waves.
Effect on intellectual Bhavas: Smriti, Medha and
Avashtana were increased by 94.17%, 90.32% and 80%
respectively which were statistically highly significant.

Effect on spiritual Bhavas: Bhaakti, Shraddha, Dhrti and

Vasyata were increased by 84.64%, 64.27%, 86.66% and
75% respectively which were also statistically highly
significant.

Effect on social Bhavas: Harsh, Dhairy and Sanga were

increased by80.55%, 86.66% and 81.90% which were
statistically highly significant.

Effect on character related Bhavas: Priti, Shila and Lajja,

were increased by 81.13%, 70% and 84.07% respectively
which also were highly significant statistically.

Effect on negative Bhavas: remarkable decrease was

noted in negative Bhavas. e.g. Krodha by 91%, Soka by
79.99%, Bhaya by 85.18%, Dvesa by 69.44%.Upadhi by
70% which all were statistically highly significant.
Thus, it may be said that the total effect of he present work,
though was initiated to be focused upon the memory boosting effect,
has rendered it self as a major to change or alter the traits of
personality.

Effect on insomnia shows that the approximately similar

percentage of results on manas Parikshya Bhava which are indicated in
memory boosting group.

The effect on other symptoms shows statistically highly

significant results which indicates that sattvavajay chikitsha or self
induced hypnotherapy is become the powerful tool for the patients of
various psycho-somatic disorder.
Conclusions

Since the study was under taken with certain aims and objects in
involving fundamental principles of sattvavajay chikitsha vis- a-vis
hypnotherapy. It would be necessary to access the study in the light of
fundamental aims and objective. Through out the discussion on the
obtain data of clinical study reviles the following conclusions.

5. There are direct references found for sattvavajay chikitsha in

ayurvedic classics. However, the portion of psychiatry is very less.
Ayurveda also describe the examination of mental statues in the form
of manas bhava.

7. Darsanika and ayurvedic review regarding mana is all most equal

theoretically but ayurveda is a since of medicine, therefore,
applicability is slightly different.

9. To draw out a complete Indian psychiatry, with ayurveda, is quite

impossible because scattered but important fundamentals regarding
psychology is found in other text also.
1. Yoga sastra deals in detail with the portion of
psychic disorder.

3. Sattvavajay chikitsha and self in use

hypnotherapy are quite identical. However
sattvavajay chikitsha deals in details.
Sabdanavit sattvavajay is nothing but
hypnotherapy. Thus, the hypnotherapy is a part
of sattvavajay chikitsha.

6. Memory boosting is related with age factor

because madhyamavaya (15 to 35 year) is the
age in which pitta is dominant.
1. Statistically highly significant improvement has been
observed in intellectual parameters like smrti, medha,
etc.

3. Middle class people, house wives, depressed personality

etc. are more prone to the disease insomnia.

5. Tamo adhikya kapha vruddhi are the cause for disturb

sleep whereas rajo vruddhi and vata vruddhi may
disturb duration of sleep.

7. Sara samhanana etc. parameters were no significant

involvement.

9. The study indicate that with responsibility, stress is

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