ROLE OF AACHAR RASAYANA IN CONTEXT OF PSYCHOSOMATIC DISORDERS by - Dr. Satish Chand Gupta

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In present day medical practice we find a major proportion of patients, who are suffering from psychosomatic disorders like irritable bowel syndrome, diabetes mellitus, hypertension, ulcerative colitis, bronchial asthma etc. The reason behind this being changing lifestyle, never ending desires and needs, moral degradation and more struggles of human being in each and every aspect of life. The Somatological and Psychological solutions which have been put forward in the past have not  succeeded much, and now the scientists have began to think in terms of ‘Psyche in soma’. This concept has given origin to the term ‘psychosomatic disorders’. Psychosomatic disorders (a term coined by Heinorth, 1918) are those disorders in which psychological factors are important.

 

Definition  :

 

Those physical disorders which are either initiated or exacerbated by the presence of meaningful psychosocial environmental stressors are called psychosomatic disorder. Those refer to a group of disorders in which condition are disturbed due to psychological factors such as stress and anxiety.

 

Clinical Manifestation1:

 

The commonly recognized psychosomatic conditions classified according to the organ system involved are-

 

1. Gastrointestinal : Peptic Ulcer, Ulcerative colitis, Anorexia nervosa, Irritable bowel syndrome, Chron’s disease.

2. Cardiovascular : Hypertension, Myocardial infarction, Angina pectoris.

3. Respiratory : Bronchial Asthma.

4. Urogenital : Menstrual disorders like amenorrhea, Dysmenorrhoea, Menorrhagia.

5. Dermatological : Urticaria, hyperhidrosis, psoriasis, neurodermatitis, rosacea, Acne vulgaris.

6. Endocrinal : Thyrotoxicosis, Diabetes.

7. Musculoskeletal : Rheumatoid arthritis.

8. Vasomotor : Migraine.

9. Immune disorder : Auto immune disorder, Allergic disorder.

 

Psychological factors are not the only responsible agents but genetic, constitutional, endocrinological and metabolic disturbances also contribute to the development of these condition. It is a complex interaction of all these varied etiological factors which result in the manifestation of any psychosomatic disorder.

 

With this background, let us think the solution to the problem as met in our classics.  Manas and Sharira are regarded as separate entities in our classics, but not in the sense of separation. Because an organism is the complex combination of Aathma, indriyas, Manas and Sharira i.e. soul, sense organs, mind and body (C.Su.1/42).

 

The Ayurvedic approach to disease is definitely psychosomatic in nature. As we find following references, which are as follows:

 

Vata vridhi leads to Nidra Nasha (S. Su 15/15)

Pitta vridhi leads to Murcha (S. Su 15/15)

Kapha vridhi leads to Tandra and Nidra (S. Su 15/15)

Kama and Shoka aggravates Vata (C. Ci 3/115)

Krodh leads to Pitta Prakopa (C. Ci 3/115)

Atisara due to Bhaya (C.Ci 19/12)

Kushtha is due to irrespect to Guru and Bhramans, manasik abhighat, paapkarma etc.(C.Ci 7/8)

Vata vyadhi due to chinta, kroda, shoka etc.   (C.Ci 28/16)

 

So our Acharyas have given the equal importance for the mind also and more emphasis were given to the integration aspect of these two i.e. Manas & Sharira. To keep the mind in balanced state they have given some guidelines in the form of Aachaar Rasayana.

 

AACHAAR RASAYANA (C. Ci. 1/4/30-35)

 

In Rasayanadhya our Acharyas put forward the unique concept of Aachaar Rasayana. The Rasayana is divided into two groups i.e.

1. Dravya Bhoota : With involvement of herbs.
 

2. Adravya Bhoota: Without any involvement of herbs.

 

The Aachaar Rasayana belongs to the Adravya Bhoota group.

 

Aacharya Charaka has mentioned the Aachara rasayana for perfect mental, physical, social, spiritual health of human being. It has been designate as a Rasayana i.e. a vitalizing agent for the entire span of life. This is a measure having no involvement of herbs but replenish and maintain the total life process free from ailments. Aachar means behavioral discipline which guides and motivates the persons to have social happiness and mental stability. This deals with practice of social ethics and regimen collectively known as behavioral science. Some of the social ethics are - be honest, calm, non violent, be cheerful, speak truth, practice incantation of holy hymns, courageous, devoted to God-Cow-Teachers, well behaved etc. A person consumes milk and ghee every day for benefits of Aachar Rasayana.

 

Bio-Psycho-Social Model for Psychosomatic Disorders

 

On reviewing psychosomatic disorders from the modern point of view, its evident that George Angel in 1977, gave a Bio-Psycho-Social model to explain the complex interaction between biological, psychological and social spheres. The interaction of these three spheres will result into the psychosomatic problem.

 

The biological component of the Bio-Psycho-Social model demands the understanding of the cause of the illness by observing the functioning of an individual's body.

 

The psychological component of the above said model looks for potential psychological causes for a health problem such as lack of self-control, emotional turmoil, and negative thinking.

 

The social part of the Bio-Psycho-Social model investigates how various social factors such as socioeconomic status, culture, poverty, technology, and religion can influence on health status of an individual.

 

This view point has become very popular in today’s medical science.

The very same concept was explained by our great Acharyas 3000 years back.

 

1. As in the model we have seen there are mainly three factors which are responsible for the causation of psychosomatic disorders. If a person adopt the Aachara Rasayana in the beginning (i.e. child hood), or during the disease process, these four aspect of Aachar Rasayana will help to resolve the biological, psychological and social factors there by the person will overcome the psychosomatic diseases.

2. Besides the use of Rasayana drugs and Ajasrika Rasayana in terms of nutritious diet, it has been claimed that Rasayana affects both mind and as well as body.  It can be achieved by improving the practice of ‘code of conduct’ i.e. Aachaar Rasayana.

3. Aachara Rasayana keeps a person’s emotional status in balance and permits a less stressful life with health and happiness.

4. Aacharya Charaka explains in context of Aachaar Rasayana – The person who follows the instructions given in Aachar Rasayana he will achieve all the benefits of  Rasayana i.e. if a person does not consume Dravyabhootha Rasayana, then also he will get all the advantages of Rasayana therapy and will be free from psychosomatic disorders throughout his life.

 

 In 1923, Freud divided the mental apparatus into three dynamic structures, The Id, The Ego and Super Ego.

1. The super ego is predominantly unconscious subdivision of mental apparatus is specially concerned with the moral standards. It is derived from the parental influences.

2. This parental influence not only includes the effect of actual parents, but also includes the family members, religion and important people in surrounding environment.

3. Adopting the Aachaara Rasayana in the beginning will help to have strong super ego, which always controls the ego of the person, prevents  in  involving  bad activities, behavior, which effects  the psyche. So that he will not suffer from psychosomatic diseases, at the same time making the person understanding the reality.

 

So, by adopting the Aachaara Rasayana we can overcome and prevent the psychosomatic   disease.

 

CONCLUSION

 

1. From the above one can say that the Ayurveda has the perfect answer for the psychosomatic problems, which can be applied effectively in today’s world.

2. This is beneficial not only for an individual but also for the society as a whole.

3. It can be co-opted as a compulsory course of children and public education at every level, so that the incidence of psychosomatic disorders will be decreased in future.

 

Reference

1.Aspi F. Golwalla, Medicine for Students, 21st edition 2005, published by empress court, Mumbai.

 

Abbreviation

1. C. Ci –Charak Samhita Cikitsa sthan.

2. S. Su- Susutra Samhita Sutra sthan.


By - Dr. Satish Chand Gupta

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