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Amit Swarnakar, et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-2(4) 2014 [334-339]
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IJAMSCR |Volume 2 | Issue 4 | Oct-Dec- 2014
www.ijamscr.com
Review article Ayurvedic research
Sleep is a complex programme in-built in the human body naturally
1
Amit Swarnakar, 2
T.Borah, 3
D. Baruah, 4
B.K.Bharali
1
SRF (Ayurveda), 2RO (S-4) Ayu, 3RO (S-3) Ayu, 4AD (S-4) Incharge, North eastern India Ayurveda
research Institute, Bletola, Guwahati, Assam, India
Corresponding author: Amit Swarnakar
Email address: dramit.swarnakar@gmail.com
.
INTRODUCTION
Today’s Human world is a very complex world.
Craving for sophistication is a very true phenomenon
of the humans leading to pugnacious situation creating
chaos in the human society. Humans are becoming
more and more prone to mental hazards and thus
creating hurdles in the physiological process of the
human body. Aggressive approach, unrealistic
thoughts, stress and strain, insomnia, mental hazards
are some of the common complex complications are
prevailing in the human society. These dark features
are very complicated features, making the human world
very dark and showing the path of misery and making
them prone to dreaded kind of diseases and making the
human society a disease society. Many sophisticated
measures are coming out by the efforts of scientist
around the world who are trying their level best to
improve the living condition of the human being. It is
seen that, these sophistications are some of the liable
cause for the sufferings of the human being. Changes
are necessary for the developmental process but un-
natural changes are very chaotic and illogical because it
creates hurdles in the long run of human life.
Sleep, one of the greatest gifts showered to the human
society by the grace of god. Sleep brings peace and
harmony in one’s life. Sleep is a natural process or in
the broad sense it can be said that, it is a programme
that is built in the human body. The human brain is like
a battery and it needs seven hour sleep to get recharged.
Ayurveda, the origin of Indian system of medicine has
given priority for proper sleep. Ayurveda has regarded
sleep as one of the sub-pillars of the human life. As the
human society is changing day by day the longevity of
the human world is also declining day by day and here
it can be said that improper sleep can be regarded as
one of the liable factor for changing the physiological
de-arrangement of the human body. Due to the de-
arrangement of the physiological process, several
clinical characteristics are prevailing in the human
society which is not a good feature for the human
world. Ayurveda has given a very distinct thought in
this regard and said that improper sleep can even lead
to death of the person.
Literary approach
Ayurveda one of the ancient Indian System of
medicine, is providing necessary curative measures for
the sufferings of the people. The acharyas of Ayurveda
with their tiring efforts could bring peace and harmony
in one’s life. Many necessary regimes are being coated
in the literatures of Ayurveda which are very necessary
for the survival of the human society. The
acharrasayana is being described very elaborately
which can play a very significant role in maintaining
International Journal of Allied Medical Sciences
and Clinical Research (IJAMSCR)
Amit Swarnakar, et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-2(4) 2014 [334-339]
www.ijamscr.com
335
the mental hazards of the human society. 1
Sleep, one of
the important topics in Ayurveda is regarded as the
sub-pillar of the human life. Sleep is described in
details in 21st
chapter of Charak Sutrasthana. Here,
2
Charaka said that when the mana (human mind) as
well as the karma (actions) of mana become tired then
the mana become unable to get the knowledge from the
vishayas of indria (subject matter of sense organs). In
this stage the human being falls asleep. Mana or human
mind can be regarded as one of the complex features of
the human civilization. Day to day activities, carrying
out necessary responsibilities as well other factors
which are necessary for the survival are happening by
the conjoint action of mana, indriya, indriya vishayas
and atman. Without mana the other said factors are
meaningless and because of this reason in Ayurveda
mana has been given as one of the important topic to be
studied very elaborately to understand every nook and
corner of the functional activities of the human race.
Mana plays an utmost role in getting proper
knowledge. 3
The vishayas of the indriyas are sabda,
sparsha, rupa, rasa and gandha. 4
Proper knowledge is
obtained by the conjoint action of mana, indriya,
indriya vishyas and atman. If any of these factors are
having some predicament then the formation of
knowledge is convulse and human being are left in dark
stage of civilization. With the developmental process
the human mind is getting more and more poise and on
the other hand stress factors are also increasing in day
to day life of the human being. As sleep is a natural
process and the circadian rhythm is maintained
physiologically in day to day life of a person. In normal
condition the mana become abjure from getting
knowledge from the factors and in that condition sleep
comes. This is a natural process and it is happening in
day to day life of a person. But in today’s world
irregular sleep has become a greatest problem and it is
hampering the normal condition or day to day life of a
person. It has become havoc in the society creating
nuisance and ambiguous problems. If the matter is
closely watched from the Ayurveda point of view then
it can be seen that the mana or human mind is in
constant use and there is incessant development of
implausible knowledge. The human mind is not
detached from the looming knowledge as a result of
which the normal physiological process is hampered
and proclivity to irregular sleep and insomnia is
increasing day by day. The thought process as well the
judgemental process and other features which are
regarded as the subject matter of mana are in
continuous use and the human being become unable to
detach itself from the on-going process. Much
tangential thought process is one of the causative
factors for the people suffering from insomnia. Here
the mind becomes unable to detach itself from the
ongoing process. These factors are increasing day by
day in the society and more and more peoples are
trying to adopt some of trivial paths as a result of which
the quantity of addicted people are increasing day by
day.
Ayurveda one of the ancient Indian Traditional
Systems of medicine has given special attribute to
sleep. Ayurveda has also accepted the physiological
changes of the body due to improper sleep and has
given stress that 5
improper sleep may even lead to
death of the person. According to Ayurveda, mana and
sleep work conjointly and it lead to proper and
efficacious sleep bringing peace and harmony in one’s
life. 6
Ayurveda has said that proper sleep leads to
mental stability, nourishment of the body, increase of
strength, increase of virya (semen) , proper functioning
of sensory system and longevity of a person whereas
improper sleep leads to sorrow, weakness, impotency,
lack of knowledge and may even leads to death of the
person. So, from the above said facts and
circumstances the importance of sleep can be generated
and one can understand the factual circumstances in
relation to proper sleep. In producing proper sleep
mana plays a very important role. 7
Mana is regarded as
ubhayindria because it works in between karmendriya
and gyanendriya. 8
Getting proper knowledge or no
knowledge is regarded as the lakshana of mana. 9
When
atman, indirya and indriya vishayas works conjointly in
the presence of mana then proper knowledge is
obtained. The knowledge obtained is of any form and
this knowledge is very necessary for the survival of the
human race. Without these functional activities no
proper knowledge can develop and it would become
very difficult to run the day to day activities of the
human race.10
After the proper formation of knowledge,
the obtained knowledge is again judged by mana and
this judgment is regarded as the subject matter of
mana.11
After proper judgment the mana decides which
particular indriya to be stimulated. 12
Because, at the
same mana cannot stimulate all the indriyas of the body
and it also depends upon the desire of the person at that
Amit Swarnakar, et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-2(4) 2014 [334-339]
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period to which particular indriya to be stimulated.
13
After that, development of buddhi (intellect)
eventuate then only person become able to speak and
do some actions. This whole process occurs within a
fraction of second and this process is very necessary to
carry out necessary activities of human life. Without
this process the developmental process is totally
hampered and necessary activities will curtail down
making the human civilization a very down trodden
civilization. 14
When these above features stop
physiologically then the person falls asleep and this
feature happens because mana becomes tired and as a
result of which the ongoing process of knowledge is
obstructed. Automatically the other related ongoing
process will stop leading the person to fall asleep. But
in case of physiological insomnia the whole process is
hampered and mana cannot make itself abstain from
the upcoming knowledge’s and because of this reason
people used to suffer from insomnia which is one of the
relevant causes of chaos in the society.
Ayurveda very deeply studied the matter and after
tiring efforts could able to bring out some of the
effective remedies for insomnia and has proved very
effective in treating insomnia cases. 15
Buffalo milk a
very popular drink in India is one of the very good and
effective remedy for treating insomnia cases. Clear cut
descript ion is given in Ayurveda regarding buffalo
milk and it has been told that buffalo milk is very
heavy and cold in nature. For that reason it is used for
the treatment of insomnia. Regarding treatment purpose
an elaborate description can be found in Ayurvedic
classics for treating insomnia. These are as follows-
1) 16
Taking bath by applying oil, utsadan (a paste of
mustard seeds, turmeric, oil and water).
2) Taking meat soup of domestic, water and jungle
animals.
3) Sali rice is also a very effective product to generate
sleep.
4) Dadhi, dugdha, Ghrita and madya are effective in
generating sleep.
5) Pleasing smell and sound as well massage of the
body are very effective to generate sleep.
6) Applying tarpana in the eye, applying lepa in the
facial areas as well in the head.
7) Sleeping bed should be clean and well maintained.
9) The time of sleep should be properly maintained.
These are some of the effective measures described in
Ayurveda to generate proper sleep. Beside this, dhyana
has proved to be a very effective measure in generating
proper sleep. Ayurveda had regarded dhyana as one of
the special practice for controlling the mental hazards
and generating sleep.17
When reciprocity occurs
between atman, mana, indriya and indriya vishayas
then formation of knowledge occurs and this
knowledge may bring happiness or sadness in one’s
life. It’s opposite when mana takes shelter in atman in
unperturbed manner then at this stage knowledge of
happiness or sadness do not occur and the person
become free from the clutch of happiness or sadness
knowledge. This stage of dominancy is highly effective
and to attain this stage requires years of practice.
Practicing yogic principles are sufficient for controlling
the mental hazards and to gain peace in one’s life.
When mental hazards will get controlled then
automatically the difficulties to get good sleep will get
controlled. Many research articles were done on this
principles and it has been seen that-
18
Electroencephalographic (EEG) studies of meditative
states have been conducted for almost 50 years, but no
clear consensus about the underlying neuro-
physiological changes from meditation practice has
emerged. Sensory evoked potential (EP) and cognitive
event-related potential (ERP) assessments of meditative
practice also reflect variegated results. Some reliable
meditation-related EEG frequency effects for theta and
alpha activity, as well as EEG coherence and ERP
component changes, have been observed. Positron
emission tomography (PET) and functional magnetic
resonance imaging (fMRI) studies are beginning to
refine the neuro-electric data by suggesting possible
neural loci for meditation effects, although how and
where such practice may alter the central nervous
system (CNS) have not yet been well characterized.
The word meditation is used to describe practices that
self regulate the body and mind, thereby affecting
mental events by engaging a specific attention set.
These practices are a subset of those used to induce
relaxation or altered states such as hypnosis,
progressive relaxation, and trance-induction techniques
(Vaitl et al., 2005). Given that regulation of attention is
the central commonality across the many divergent
methods (R. J. Davidson & Goleman, 1977), meditative
styles can be usefully classified into two types—
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mindfulness and concentrative— depending on how the
attention processes are directed. Most meditative
techniques lie somewhere on a continuum between the
poles of these two general methods (Andresen, 2000;
Shapiro & Walsh, 1984; B. A.Wallace, 1999).
However, meditative traditions often do not
characterize themselves according to this schema but
rather place more emphasis on the benefits from the
practice. Mindfulness practices involve allowing any
thoughts, feelings, or sensations to arise while
maintaining a specific attention stance: awareness of
the phenomenal field as an attentive and non-attached
observer without judgment or analysis. Examples
include Zen, Vipassana, and the Western adaptation to
mindfulness meditation (Kabat-Zinn, 2003).
Concentrative meditational techniques involve focusing
on specific mental or sensory activity: a repeated
sound, an imagined image, or specific body sensations
such as the breath. Examples include forms of yogic
meditation and the Buddhist Samatha meditation focus
on the sensation of breath. Transcendental meditation
(TM) fits somewhat within the concentrative forms,
because practice centers on the repetition of a mantra,
but the method places a primary emphasis on absence
of concentrative effort and the development of a
witnessing, thought-free “transcendental awareness.”
The mantra is thought to eventually occupy awareness
during meditative practice without concentrative effort,
thereby possibly distinguishing the technique from
other concentrative practices (Mahesh Yogi, 1963;
Travis, Teece, Arenander, & Wallace, 2002). However,
the development of a transcending observer’s
Perspective on their mental contents is an implicit or
explicit goal of most meditative traditions (Goleman,
1996; Kabat-Zinn, 1990; Walsh, 1982). This
distinction, if more thoroughly assessed across
meditative traditions, might evolve as a second
dimension for the state space into which different
techniques could be categorized usefully. Although
these perspectives make it difficult to classify a given
meditative practice as purely mindfulness or
concentrative meditation, the two styles overlap in their
approach toward similar goals. The former requires the
maintenance of attention in a state of open perceptivity,
and the latter requires narrowing of attention focus.
Mindfulness-based practices tend to encourage a
continual return to an attentive set that is characterized
by open, nonjudgmental awareness of the sensory and
cognitive fields and include a meta-awareness or
observation of the ongoing contents of thought.
Concentrative techniques incorporate mindfulness by
allowing other thoughts and sensations to arise and
pass without clinging to them and bringing attention
back to a specific object of concentrative awareness to
develop an internal “witnessing observer.” Thus, the
methods used to elicit specific states differ across
practices, but the results similarly produce reported
trait changes in self-experience: eliciting shift toward
expanded experience of self not cantered on the
individual’s body schema and mental content (Mahesh
Yogi, 1963; Naranjo & Ornstein, 1971; Ornstein, 1972;
Wallace, 1999; West, 1987). An early theoretical
model for understanding the neurophysiology of
meditative states and traits used a continuum of
autonomic arousal from parasympathetic (trophotropic)
to sympathetic (ergotrophic) dominance (Fischer, 1971;
Gellhorn & Kiely, 1972).Mystical experiences of
consciousness can be considered related to ergotrophic
states similar to those seen in psychiatric disturbance,
ecstatic ritual, and hallucinogenic drug intoxication, but
they also can be elicited through trophotropic
meditative practice by means of a hypothetical rebound
effect (Fischer, 1971). This framework has utility in
reconciling the neuro-physiological arousal of peak
experiences in meditative states with the more
commonly observed hypo arousal of meditative
practice (J. M. Davidson, 1976). However, broad and
encompassing statements about “the neurophysiology
of meditation” are as yet unrealistic, because brain
differences among meditative practices have not been
well established (Dunn, Hartigan, & Mikulas, 1999;
Lazar et al., 2003; Lehmann et al., 2001; Lou et al.,
1999; Lutz, Greischar, Rawlings, Ricard, & Davidson,
2004). Some progress has been made to identify
structure–function CNS relationships of meditative
states and traits (Travis & Wallace, 1999); changes in
arousal and attention state involved in meditation are
also related to hypnosis (Holroyd, 2003; Otani, 2003),
drowsiness, sleep, and unconsciousness (Austin, 1998;
Vaitl et al., 2005). After initial reports advocating a
fourth state of consciousness originating from TM (R.
K. Wallace, 1970; R. K. Wallace et al., 1971), several
EEG meditation studies reported sleep like stages
during meditation with increased alpha and then theta
power (Pagano, Rose, Stivers, & Warrenburg, 1976;
Younger, Adriance, & Berger, 1975). Subsequent
Amit Swarnakar, et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-2(4) 2014 [334-339]
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studies also seemed to suggest that meditation was a
physiological twilight condition between waking and
sleep, although this viewpoint did little to explain
meditation state other than to indicate that it is not
waking or sleeping as normally experienced (Fenwick
et al., 1977; Williams & West, 1975). However, the
ability to stay suspended between normal sleep and
waking influenced meditation state assessment; EEG
differences were found among meditation, baseline,
and sleep (Corby et al., 1978; Elson et al., 1977;
Stigsby et al., 1981; Williams & West, 1975). These
results contributed to the perspective that meditation
training affects conscious awareness at a level similar
to sleep Stage I, with marked increased alpha–theta
power and a suspension of hypnagogic effects in a
manner not reported by non-mediators (Fenwick, 1987;
Fenwick et al., 1977; Schuman, 1980; Stigsby et al.,
1981; Tebecis, 1975; Young & Taylor, 1998).
Mediators may stay suspended in a physiological state
similar to the brief period of Stage I, in which theta
predominates before transitioning to Stage II in normal
individuals; such an explanation may account for
increased theta levels observed in proficient mediators
(Elson et al., 1977).
20
Changes in autonomic activity had been reported with
respect to specific sleep states with predominant
parasympathetic activity in SWS and sympathetic
activity during REM sleep (Pivik et al., 1996;
Otzenberger et al., 1997; Trinder et al., 2001;
Pedemonte et al., 2005). Such sleep state dependent
autonomic changes maintain the homeostasis during
sleep. Aging alters autonomic flexibility leading to an
overall increase in sympathetic activity along with
reduced parasympathetic activity, thereby bringing
about autonomic arousal and decrease in sleep quality.
Reduced parasympathetic activity along with
inefficient baroreflex mechanisms during REM sleep
have been reported to cause unfavorable cardiac events
(Somers et al., 1993; Ramaekers et al., 1999; Jones et
al., 2003). Meditation practices help to bring about
sympatho-vagal balance with parasympathetic
predominance among experienced meditators and also
in novice meditators with less practice (Wu and Lo,
2008; Zeidan et al., 2010). Meditation practices are
reported to enhance the melatonin levels (Tooley et al.,
2000), the precursors of melatonin especially the
serotonin (Bujatti and Riederer, 1976) and noradrenalin
(Lang et al., 1979). Meditation increases melatonin
concentration by slowing its hepatic metabolism or
augmenting the synthesis in the pineal gland (Massion
et al., 1995). Diurnal melatonin levels were found to be
significantly high in meditators (approximately 300 pg
ml) than non-meditating controls (65 pg ml;
unpublished data). By considering the role of melatonin
in sleep maintenance, it might be concluded that
meditation practices enhance melatonin levels and
hence quality of sleep.
DISCUSSION
Sleep one of the important feature for human
civilization is gaining interests among the scientists
around the world. Ayurveda regards sleep as one of the
sub-pillars of human life and has described all the
beneficiary effects of sleep in the human body which
are very necessary for the survival of the human race.
Insomnia or loss of sleep creates hurdles in one’s life
and in this matter Ayurveda has described all the
harmful effects which can lead even to death of the
person. Mana, one of the important entities is described
very elaborately in Ayurveda in relation to sleep. It is
said that when mana becomes tired and become unable
to receive the knowledge from the indriya vishayas
then in this stage sleep comes. The role of mana in
producing sleep is very important because it is seen that
because of mental hazards many people become prone
to insomnia which is one of the dreaded disease that the
society is facing in today’s world. Road traffic
accident, mental hazards, addiction and other relevant
features are gaining leverage in today’s world.
Psychotic features are increasing day by day in the
society creating hurdles in the society. Ayurveda has
described much relevant treatment in this connection.
Yogic practices one of the effective treatments for
insomnia described in Ayurveda gaining much
importance in the society. In many research articles it
has been seen the beneficiary effects of meditation in
producing good sleep. Changes in brain waves as well
as autonomic activities were recorded and showed good
result in mediators then in non-mediators.
CONCLUSION
Sleep one of the dominant and necessary physiological
processes necessary for the survival of the human race.
Amit Swarnakar, et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-2(4) 2014 [334-339]
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339
Without sleep all the physiological processes of the
body become disrupted leading to prevalence of
dreaded kinds of diseases which is hindering the human
civilization. Controlling the human mind trough yogic
practices as well other treatment procedure described in
Ayurveda may bring peace and harmony in one’s life.
So it can be concluded that sleep is a programme that is
built in the human body naturally and any kind of
change in this programming may lead to insomnia
creating hurdles in one’s life. This article needs further
discussion so that we can reach a final conclusion in
the near future.
REFERENCE
[1] Charak Samhita/su/21/35, Tripathy B.
[2] Charak Samhita/su/21/35, Tripathy B.
[3] Charak Samhita/su/8/11, Tripathy B.
[4] Charak Samhita/sa/1/18, Tripathy B.
[5] Charak Samhita/su/21/36, Tripathy B.
[6] Charak Samhita/su/21/36, Tripathy B.
[7] Charak Samhita/su/8, Tripathy B.
[8] Charak Samhita/sa/1/18, Tripathy B.
[9] Charak Samhita/sa/1/18, Tripathy B.
[10]Charak Samhita/sa/1/20, Tripathy B.
[11]Charak Samhita/sa/1/21, Tripathy B.
[12]Tripathy B, Charak samhita, Page Number 796.
[13]Charak Samhita/sa/1/22,23, Tripathy B.
[14]Charak Samhita/su/21/35, Tripathy B.
[15]Charak Samhita/su/27/219, Tripathy B.
[16]Charak Samhita/su/21/52, 53, 54, Tripathy B.
[17]Charak Samhita/sa/1/138,139, Tripathy B.
[18]Meditation States and Traits: EEG, ERP, and Neuroimaging Studies, Cahn B. Rael, University of California,
San Diego, and University of Zurich Hospital of Psychiatry, Polich John, The Scripps Research Institute.
[19]Meditation and its regulatory role on sleep, P.Nagendra Ravindra, Maruthai Nirmala and M.Kutty Bindu
Department of Neurophysiology,National Institute of Mental Health and Neurosciences, Bangalore, India.

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Sleep is a complex programme in built in the human body naturally

  • 1. Amit Swarnakar, et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-2(4) 2014 [334-339] www.ijamscr.com 334 IJAMSCR |Volume 2 | Issue 4 | Oct-Dec- 2014 www.ijamscr.com Review article Ayurvedic research Sleep is a complex programme in-built in the human body naturally 1 Amit Swarnakar, 2 T.Borah, 3 D. Baruah, 4 B.K.Bharali 1 SRF (Ayurveda), 2RO (S-4) Ayu, 3RO (S-3) Ayu, 4AD (S-4) Incharge, North eastern India Ayurveda research Institute, Bletola, Guwahati, Assam, India Corresponding author: Amit Swarnakar Email address: dramit.swarnakar@gmail.com . INTRODUCTION Today’s Human world is a very complex world. Craving for sophistication is a very true phenomenon of the humans leading to pugnacious situation creating chaos in the human society. Humans are becoming more and more prone to mental hazards and thus creating hurdles in the physiological process of the human body. Aggressive approach, unrealistic thoughts, stress and strain, insomnia, mental hazards are some of the common complex complications are prevailing in the human society. These dark features are very complicated features, making the human world very dark and showing the path of misery and making them prone to dreaded kind of diseases and making the human society a disease society. Many sophisticated measures are coming out by the efforts of scientist around the world who are trying their level best to improve the living condition of the human being. It is seen that, these sophistications are some of the liable cause for the sufferings of the human being. Changes are necessary for the developmental process but un- natural changes are very chaotic and illogical because it creates hurdles in the long run of human life. Sleep, one of the greatest gifts showered to the human society by the grace of god. Sleep brings peace and harmony in one’s life. Sleep is a natural process or in the broad sense it can be said that, it is a programme that is built in the human body. The human brain is like a battery and it needs seven hour sleep to get recharged. Ayurveda, the origin of Indian system of medicine has given priority for proper sleep. Ayurveda has regarded sleep as one of the sub-pillars of the human life. As the human society is changing day by day the longevity of the human world is also declining day by day and here it can be said that improper sleep can be regarded as one of the liable factor for changing the physiological de-arrangement of the human body. Due to the de- arrangement of the physiological process, several clinical characteristics are prevailing in the human society which is not a good feature for the human world. Ayurveda has given a very distinct thought in this regard and said that improper sleep can even lead to death of the person. Literary approach Ayurveda one of the ancient Indian System of medicine, is providing necessary curative measures for the sufferings of the people. The acharyas of Ayurveda with their tiring efforts could bring peace and harmony in one’s life. Many necessary regimes are being coated in the literatures of Ayurveda which are very necessary for the survival of the human society. The acharrasayana is being described very elaborately which can play a very significant role in maintaining International Journal of Allied Medical Sciences and Clinical Research (IJAMSCR)
  • 2. Amit Swarnakar, et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-2(4) 2014 [334-339] www.ijamscr.com 335 the mental hazards of the human society. 1 Sleep, one of the important topics in Ayurveda is regarded as the sub-pillar of the human life. Sleep is described in details in 21st chapter of Charak Sutrasthana. Here, 2 Charaka said that when the mana (human mind) as well as the karma (actions) of mana become tired then the mana become unable to get the knowledge from the vishayas of indria (subject matter of sense organs). In this stage the human being falls asleep. Mana or human mind can be regarded as one of the complex features of the human civilization. Day to day activities, carrying out necessary responsibilities as well other factors which are necessary for the survival are happening by the conjoint action of mana, indriya, indriya vishayas and atman. Without mana the other said factors are meaningless and because of this reason in Ayurveda mana has been given as one of the important topic to be studied very elaborately to understand every nook and corner of the functional activities of the human race. Mana plays an utmost role in getting proper knowledge. 3 The vishayas of the indriyas are sabda, sparsha, rupa, rasa and gandha. 4 Proper knowledge is obtained by the conjoint action of mana, indriya, indriya vishyas and atman. If any of these factors are having some predicament then the formation of knowledge is convulse and human being are left in dark stage of civilization. With the developmental process the human mind is getting more and more poise and on the other hand stress factors are also increasing in day to day life of the human being. As sleep is a natural process and the circadian rhythm is maintained physiologically in day to day life of a person. In normal condition the mana become abjure from getting knowledge from the factors and in that condition sleep comes. This is a natural process and it is happening in day to day life of a person. But in today’s world irregular sleep has become a greatest problem and it is hampering the normal condition or day to day life of a person. It has become havoc in the society creating nuisance and ambiguous problems. If the matter is closely watched from the Ayurveda point of view then it can be seen that the mana or human mind is in constant use and there is incessant development of implausible knowledge. The human mind is not detached from the looming knowledge as a result of which the normal physiological process is hampered and proclivity to irregular sleep and insomnia is increasing day by day. The thought process as well the judgemental process and other features which are regarded as the subject matter of mana are in continuous use and the human being become unable to detach itself from the on-going process. Much tangential thought process is one of the causative factors for the people suffering from insomnia. Here the mind becomes unable to detach itself from the ongoing process. These factors are increasing day by day in the society and more and more peoples are trying to adopt some of trivial paths as a result of which the quantity of addicted people are increasing day by day. Ayurveda one of the ancient Indian Traditional Systems of medicine has given special attribute to sleep. Ayurveda has also accepted the physiological changes of the body due to improper sleep and has given stress that 5 improper sleep may even lead to death of the person. According to Ayurveda, mana and sleep work conjointly and it lead to proper and efficacious sleep bringing peace and harmony in one’s life. 6 Ayurveda has said that proper sleep leads to mental stability, nourishment of the body, increase of strength, increase of virya (semen) , proper functioning of sensory system and longevity of a person whereas improper sleep leads to sorrow, weakness, impotency, lack of knowledge and may even leads to death of the person. So, from the above said facts and circumstances the importance of sleep can be generated and one can understand the factual circumstances in relation to proper sleep. In producing proper sleep mana plays a very important role. 7 Mana is regarded as ubhayindria because it works in between karmendriya and gyanendriya. 8 Getting proper knowledge or no knowledge is regarded as the lakshana of mana. 9 When atman, indirya and indriya vishayas works conjointly in the presence of mana then proper knowledge is obtained. The knowledge obtained is of any form and this knowledge is very necessary for the survival of the human race. Without these functional activities no proper knowledge can develop and it would become very difficult to run the day to day activities of the human race.10 After the proper formation of knowledge, the obtained knowledge is again judged by mana and this judgment is regarded as the subject matter of mana.11 After proper judgment the mana decides which particular indriya to be stimulated. 12 Because, at the same mana cannot stimulate all the indriyas of the body and it also depends upon the desire of the person at that
  • 3. Amit Swarnakar, et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-2(4) 2014 [334-339] www.ijamscr.com 336 period to which particular indriya to be stimulated. 13 After that, development of buddhi (intellect) eventuate then only person become able to speak and do some actions. This whole process occurs within a fraction of second and this process is very necessary to carry out necessary activities of human life. Without this process the developmental process is totally hampered and necessary activities will curtail down making the human civilization a very down trodden civilization. 14 When these above features stop physiologically then the person falls asleep and this feature happens because mana becomes tired and as a result of which the ongoing process of knowledge is obstructed. Automatically the other related ongoing process will stop leading the person to fall asleep. But in case of physiological insomnia the whole process is hampered and mana cannot make itself abstain from the upcoming knowledge’s and because of this reason people used to suffer from insomnia which is one of the relevant causes of chaos in the society. Ayurveda very deeply studied the matter and after tiring efforts could able to bring out some of the effective remedies for insomnia and has proved very effective in treating insomnia cases. 15 Buffalo milk a very popular drink in India is one of the very good and effective remedy for treating insomnia cases. Clear cut descript ion is given in Ayurveda regarding buffalo milk and it has been told that buffalo milk is very heavy and cold in nature. For that reason it is used for the treatment of insomnia. Regarding treatment purpose an elaborate description can be found in Ayurvedic classics for treating insomnia. These are as follows- 1) 16 Taking bath by applying oil, utsadan (a paste of mustard seeds, turmeric, oil and water). 2) Taking meat soup of domestic, water and jungle animals. 3) Sali rice is also a very effective product to generate sleep. 4) Dadhi, dugdha, Ghrita and madya are effective in generating sleep. 5) Pleasing smell and sound as well massage of the body are very effective to generate sleep. 6) Applying tarpana in the eye, applying lepa in the facial areas as well in the head. 7) Sleeping bed should be clean and well maintained. 9) The time of sleep should be properly maintained. These are some of the effective measures described in Ayurveda to generate proper sleep. Beside this, dhyana has proved to be a very effective measure in generating proper sleep. Ayurveda had regarded dhyana as one of the special practice for controlling the mental hazards and generating sleep.17 When reciprocity occurs between atman, mana, indriya and indriya vishayas then formation of knowledge occurs and this knowledge may bring happiness or sadness in one’s life. It’s opposite when mana takes shelter in atman in unperturbed manner then at this stage knowledge of happiness or sadness do not occur and the person become free from the clutch of happiness or sadness knowledge. This stage of dominancy is highly effective and to attain this stage requires years of practice. Practicing yogic principles are sufficient for controlling the mental hazards and to gain peace in one’s life. When mental hazards will get controlled then automatically the difficulties to get good sleep will get controlled. Many research articles were done on this principles and it has been seen that- 18 Electroencephalographic (EEG) studies of meditative states have been conducted for almost 50 years, but no clear consensus about the underlying neuro- physiological changes from meditation practice has emerged. Sensory evoked potential (EP) and cognitive event-related potential (ERP) assessments of meditative practice also reflect variegated results. Some reliable meditation-related EEG frequency effects for theta and alpha activity, as well as EEG coherence and ERP component changes, have been observed. Positron emission tomography (PET) and functional magnetic resonance imaging (fMRI) studies are beginning to refine the neuro-electric data by suggesting possible neural loci for meditation effects, although how and where such practice may alter the central nervous system (CNS) have not yet been well characterized. The word meditation is used to describe practices that self regulate the body and mind, thereby affecting mental events by engaging a specific attention set. These practices are a subset of those used to induce relaxation or altered states such as hypnosis, progressive relaxation, and trance-induction techniques (Vaitl et al., 2005). Given that regulation of attention is the central commonality across the many divergent methods (R. J. Davidson & Goleman, 1977), meditative styles can be usefully classified into two types—
  • 4. Amit Swarnakar, et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-2(4) 2014 [334-339] www.ijamscr.com 337 mindfulness and concentrative— depending on how the attention processes are directed. Most meditative techniques lie somewhere on a continuum between the poles of these two general methods (Andresen, 2000; Shapiro & Walsh, 1984; B. A.Wallace, 1999). However, meditative traditions often do not characterize themselves according to this schema but rather place more emphasis on the benefits from the practice. Mindfulness practices involve allowing any thoughts, feelings, or sensations to arise while maintaining a specific attention stance: awareness of the phenomenal field as an attentive and non-attached observer without judgment or analysis. Examples include Zen, Vipassana, and the Western adaptation to mindfulness meditation (Kabat-Zinn, 2003). Concentrative meditational techniques involve focusing on specific mental or sensory activity: a repeated sound, an imagined image, or specific body sensations such as the breath. Examples include forms of yogic meditation and the Buddhist Samatha meditation focus on the sensation of breath. Transcendental meditation (TM) fits somewhat within the concentrative forms, because practice centers on the repetition of a mantra, but the method places a primary emphasis on absence of concentrative effort and the development of a witnessing, thought-free “transcendental awareness.” The mantra is thought to eventually occupy awareness during meditative practice without concentrative effort, thereby possibly distinguishing the technique from other concentrative practices (Mahesh Yogi, 1963; Travis, Teece, Arenander, & Wallace, 2002). However, the development of a transcending observer’s Perspective on their mental contents is an implicit or explicit goal of most meditative traditions (Goleman, 1996; Kabat-Zinn, 1990; Walsh, 1982). This distinction, if more thoroughly assessed across meditative traditions, might evolve as a second dimension for the state space into which different techniques could be categorized usefully. Although these perspectives make it difficult to classify a given meditative practice as purely mindfulness or concentrative meditation, the two styles overlap in their approach toward similar goals. The former requires the maintenance of attention in a state of open perceptivity, and the latter requires narrowing of attention focus. Mindfulness-based practices tend to encourage a continual return to an attentive set that is characterized by open, nonjudgmental awareness of the sensory and cognitive fields and include a meta-awareness or observation of the ongoing contents of thought. Concentrative techniques incorporate mindfulness by allowing other thoughts and sensations to arise and pass without clinging to them and bringing attention back to a specific object of concentrative awareness to develop an internal “witnessing observer.” Thus, the methods used to elicit specific states differ across practices, but the results similarly produce reported trait changes in self-experience: eliciting shift toward expanded experience of self not cantered on the individual’s body schema and mental content (Mahesh Yogi, 1963; Naranjo & Ornstein, 1971; Ornstein, 1972; Wallace, 1999; West, 1987). An early theoretical model for understanding the neurophysiology of meditative states and traits used a continuum of autonomic arousal from parasympathetic (trophotropic) to sympathetic (ergotrophic) dominance (Fischer, 1971; Gellhorn & Kiely, 1972).Mystical experiences of consciousness can be considered related to ergotrophic states similar to those seen in psychiatric disturbance, ecstatic ritual, and hallucinogenic drug intoxication, but they also can be elicited through trophotropic meditative practice by means of a hypothetical rebound effect (Fischer, 1971). This framework has utility in reconciling the neuro-physiological arousal of peak experiences in meditative states with the more commonly observed hypo arousal of meditative practice (J. M. Davidson, 1976). However, broad and encompassing statements about “the neurophysiology of meditation” are as yet unrealistic, because brain differences among meditative practices have not been well established (Dunn, Hartigan, & Mikulas, 1999; Lazar et al., 2003; Lehmann et al., 2001; Lou et al., 1999; Lutz, Greischar, Rawlings, Ricard, & Davidson, 2004). Some progress has been made to identify structure–function CNS relationships of meditative states and traits (Travis & Wallace, 1999); changes in arousal and attention state involved in meditation are also related to hypnosis (Holroyd, 2003; Otani, 2003), drowsiness, sleep, and unconsciousness (Austin, 1998; Vaitl et al., 2005). After initial reports advocating a fourth state of consciousness originating from TM (R. K. Wallace, 1970; R. K. Wallace et al., 1971), several EEG meditation studies reported sleep like stages during meditation with increased alpha and then theta power (Pagano, Rose, Stivers, & Warrenburg, 1976; Younger, Adriance, & Berger, 1975). Subsequent
  • 5. Amit Swarnakar, et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-2(4) 2014 [334-339] www.ijamscr.com 338 studies also seemed to suggest that meditation was a physiological twilight condition between waking and sleep, although this viewpoint did little to explain meditation state other than to indicate that it is not waking or sleeping as normally experienced (Fenwick et al., 1977; Williams & West, 1975). However, the ability to stay suspended between normal sleep and waking influenced meditation state assessment; EEG differences were found among meditation, baseline, and sleep (Corby et al., 1978; Elson et al., 1977; Stigsby et al., 1981; Williams & West, 1975). These results contributed to the perspective that meditation training affects conscious awareness at a level similar to sleep Stage I, with marked increased alpha–theta power and a suspension of hypnagogic effects in a manner not reported by non-mediators (Fenwick, 1987; Fenwick et al., 1977; Schuman, 1980; Stigsby et al., 1981; Tebecis, 1975; Young & Taylor, 1998). Mediators may stay suspended in a physiological state similar to the brief period of Stage I, in which theta predominates before transitioning to Stage II in normal individuals; such an explanation may account for increased theta levels observed in proficient mediators (Elson et al., 1977). 20 Changes in autonomic activity had been reported with respect to specific sleep states with predominant parasympathetic activity in SWS and sympathetic activity during REM sleep (Pivik et al., 1996; Otzenberger et al., 1997; Trinder et al., 2001; Pedemonte et al., 2005). Such sleep state dependent autonomic changes maintain the homeostasis during sleep. Aging alters autonomic flexibility leading to an overall increase in sympathetic activity along with reduced parasympathetic activity, thereby bringing about autonomic arousal and decrease in sleep quality. Reduced parasympathetic activity along with inefficient baroreflex mechanisms during REM sleep have been reported to cause unfavorable cardiac events (Somers et al., 1993; Ramaekers et al., 1999; Jones et al., 2003). Meditation practices help to bring about sympatho-vagal balance with parasympathetic predominance among experienced meditators and also in novice meditators with less practice (Wu and Lo, 2008; Zeidan et al., 2010). Meditation practices are reported to enhance the melatonin levels (Tooley et al., 2000), the precursors of melatonin especially the serotonin (Bujatti and Riederer, 1976) and noradrenalin (Lang et al., 1979). Meditation increases melatonin concentration by slowing its hepatic metabolism or augmenting the synthesis in the pineal gland (Massion et al., 1995). Diurnal melatonin levels were found to be significantly high in meditators (approximately 300 pg ml) than non-meditating controls (65 pg ml; unpublished data). By considering the role of melatonin in sleep maintenance, it might be concluded that meditation practices enhance melatonin levels and hence quality of sleep. DISCUSSION Sleep one of the important feature for human civilization is gaining interests among the scientists around the world. Ayurveda regards sleep as one of the sub-pillars of human life and has described all the beneficiary effects of sleep in the human body which are very necessary for the survival of the human race. Insomnia or loss of sleep creates hurdles in one’s life and in this matter Ayurveda has described all the harmful effects which can lead even to death of the person. Mana, one of the important entities is described very elaborately in Ayurveda in relation to sleep. It is said that when mana becomes tired and become unable to receive the knowledge from the indriya vishayas then in this stage sleep comes. The role of mana in producing sleep is very important because it is seen that because of mental hazards many people become prone to insomnia which is one of the dreaded disease that the society is facing in today’s world. Road traffic accident, mental hazards, addiction and other relevant features are gaining leverage in today’s world. Psychotic features are increasing day by day in the society creating hurdles in the society. Ayurveda has described much relevant treatment in this connection. Yogic practices one of the effective treatments for insomnia described in Ayurveda gaining much importance in the society. In many research articles it has been seen the beneficiary effects of meditation in producing good sleep. Changes in brain waves as well as autonomic activities were recorded and showed good result in mediators then in non-mediators. CONCLUSION Sleep one of the dominant and necessary physiological processes necessary for the survival of the human race.
  • 6. Amit Swarnakar, et al / Int. J. of Allied Med. Sci. and Clin. Research Vol-2(4) 2014 [334-339] www.ijamscr.com 339 Without sleep all the physiological processes of the body become disrupted leading to prevalence of dreaded kinds of diseases which is hindering the human civilization. Controlling the human mind trough yogic practices as well other treatment procedure described in Ayurveda may bring peace and harmony in one’s life. So it can be concluded that sleep is a programme that is built in the human body naturally and any kind of change in this programming may lead to insomnia creating hurdles in one’s life. This article needs further discussion so that we can reach a final conclusion in the near future. REFERENCE [1] Charak Samhita/su/21/35, Tripathy B. [2] Charak Samhita/su/21/35, Tripathy B. [3] Charak Samhita/su/8/11, Tripathy B. [4] Charak Samhita/sa/1/18, Tripathy B. [5] Charak Samhita/su/21/36, Tripathy B. [6] Charak Samhita/su/21/36, Tripathy B. [7] Charak Samhita/su/8, Tripathy B. [8] Charak Samhita/sa/1/18, Tripathy B. [9] Charak Samhita/sa/1/18, Tripathy B. [10]Charak Samhita/sa/1/20, Tripathy B. [11]Charak Samhita/sa/1/21, Tripathy B. [12]Tripathy B, Charak samhita, Page Number 796. [13]Charak Samhita/sa/1/22,23, Tripathy B. [14]Charak Samhita/su/21/35, Tripathy B. [15]Charak Samhita/su/27/219, Tripathy B. [16]Charak Samhita/su/21/52, 53, 54, Tripathy B. [17]Charak Samhita/sa/1/138,139, Tripathy B. [18]Meditation States and Traits: EEG, ERP, and Neuroimaging Studies, Cahn B. Rael, University of California, San Diego, and University of Zurich Hospital of Psychiatry, Polich John, The Scripps Research Institute. [19]Meditation and its regulatory role on sleep, P.Nagendra Ravindra, Maruthai Nirmala and M.Kutty Bindu Department of Neurophysiology,National Institute of Mental Health and Neurosciences, Bangalore, India.