Nasya Karma
Types of Nasya
Karma
1. Virechan
2. Brimhana
3. Samana
It is also known as shiroveraechan. A
very important part of the panch
karma therapy. Nasya karma is a
procedure mentioned in ayurvedic
texts regarding the diseases related to
head, eyes, nose etc. i.e. in urdhv jatru
gata roga. Nasya karma means
administration medicine through the
nostrils. Nostril is considered as the
pathway to the brain.
Importance of nasya karma
The importance of administration of
treatment through nostril has been
practiced in India since ages. Nasal
douching with the clean and pure
water early morning is considered
good for improving eyesight, prevents
premature graying of hairs and hair
fall. Purpose of performing nasya
karma is to through out the vitiated
dosha in the head region. Nasya karma
is particularly advised in disease of
head such as inflammation of nasal
sinuses, diseases of eyes such as pains,
inflammation, reddishness and
weakness, diseases of ears and
diseases of the upper throat. It has
been regularly being prescribed in
insanity.
Diseases in which nasya karma is
used
Shirh stambh Manya stambh
Hanugrah Peenus
Dant stanbh shool Gal shalook
Netra roga Timir
Vartam roga Upjhivika
Ardh vibehdak Griva roga
Skandh roga Ans shool
Mukh roga Karn shool
Nasa shool Akshi shool
Shirh shool Ardit
Aptantrak Galgand
Dant shool Dant harsh
Arburd Swar bheda
Following are the diseases in which
nasya karma is not to be given
Ajirn Pitt sneh
Shudha yukt Shrammit
Moorcha Shastra dand hatt
Vyayamkalant Nav jwar
Shok santapt Garbhini
Baal Vridh
Vegavrodhit Swasgrast
Rakta sravit Sutika
Kaas grasit Gar peerit
krudh
Timings of performing nasya
karma
Usually nasya karma is to be
performed in early morning for kapha
related disorders. In pitta related
disorders nasya is to be performed in
the noon or mid day time. Evening is
the time for treating vata related
disorders.
Nasya is also advised in night time for
certain disease s like excessive
salivating, talking in sleep, grinding of
teeth, greaning in sleep, difficulty in
opening the eye lids, offensive
breathe, karna naada (tinnitus aurium),
hemiplegia, disease of head, swas roga
(asthma), cough and excessive
sleepiness.
It is to be kept in mind that before
performing nasya karma, Snehan and
swedan is to be done to the head
region. Usually paanitaap sweda
(application of heat with the heated
palms) is to be done all over the head Important points to be noted for
nasya karma
1. Nasya karma may be at the most
consecutively performed for seven
days.
After completion of virechan nasya
(avapeed or pradhamana) some oil
drops are to be put into the nostril.Paschat karma of nasya karma
Following are the things that are to be
performed after nasya karma.
1. Dhumapanam
2. Kaval and Gandusha
3. Life style
Dhumapanam
Dhumapanam is the inhalation of
medicated smoke. It is employed in
certain diseases i.e. kapha and vata
disorders pertaining to head and neck.
The patient is made to smoke through
pipe, or through inhalation of dhum
(fumes) or by specially prepared
cigars.
It is also of three types
1. Snigdh
2. Madyam
3. Tikshan. If the dosha is situated in the
head region or in the nose and if it
moved from its seat (utklishta). In
such a case person should smoke
through nose. In contrast, if the dosha
is firmly attached in the head or nose
and is not moving, then he may take
the smoke through the mouth. If the
dosha is situated in the throat then, he
should first take the smoke through
the nostril and next through the
mouth.In all the cases, this inhalation of
smoke should be left off through the
mouth and never through the nose.
The smoke is to be drawn in and then
left off and this process is repeated
three times on an occasion.
Herbs used for Dhumapanam
Shallaki, laksha, prithveeka, lotus, lily,
nyagrodha bark, udumbara, aswatha,
plaksha, lodhar, sugar, muklethi,
suwarnatwak, padmakam, manjishtha
and all the fragrants substavces
excepts kushta and tagra. These are
saman dravya (herbs), if after these still
some doshas are left then
administration of tikshan dhum is
done.
Disease in which Dhumapanam is
indicated
Disease or symptoms like cough,
asthma, peenus, loss of voice,
offensive breath, anemia, premature
graying of hairs, ottorrhoea, discharge
from eyes, excessive salivation, itching
and pain in the eyes, ears and mouth,
stiffness in these parts, sleepiness and
sluggishness and hiccough. These
symptoms or disease are prevented in
a person who uses proper
Dhumapanam.
Dhum may be applied to the ulcers
and at that procedure it is called
vranadhupnah (fumigation of the
wound.)Kaval and Gandusha
Gandusha means holding a mouthful
of tailam or any decoction for a while
after filling the mouth wit it.
Kaval means filling the mouth partially
and gargling with it.
Gandusha is of for types
1. Snigdh Gandusha : it is done with
oils. These are medicated with sweet,
sour and saltish substances. It is useful
in pitta disorders.
2. Saman Gandusha : it is done by
decoction prepared with the bitter,
astringent and sweet substance. It is
useful in kapha disorders.
3. Shodhana Gandusha: it is done with
the decoction etc. prepared with
astringent and sweet substance. It is
useful in vata disorder.
4. Ropana Gandusha: it is done with
the decoction which is prepared with
astringent and bitter substances. It is
useful in ulceration of mouth.Dravya (herbs) used in Gandusha
For performing Gandusha oils, ghee,
milk, water mixed with honey, liquors,
meat juice, cow’s urine, and
dhaanyaamlam etc, mixed or unmixed
with other herbs may be used. These
herbs have rasa or the taste, as
indicated the disease we are treating.
Sweet gingerly oil or meat juice may
be employed for Gandusha daily by all
the people, even they are not
suffering from any disease also.
In mukh paak (stomatitis) or the
ulceration of the mouth or in
inflammation of any part of the mouth
accompanied with burning sensation
or in injuries caused in the mouth,
Gandusha with honey, ghee and milk
are very effective. If there is kapha in
mouth, Gandusha with ksharodaka is
very useful.

VASTI

in the sutrasthana of the
Ashtanga Hrdaya, 19/63-65,
Vagbhata mentions
three types of vasti therapy: karma vasti: alternating
anuvasana and niruha vasti
for 24 days,
followed by five (or six) days
of anuvasana
kala vasti: alternating anuvasana and niruha vasti
for 12 days,
followed by three days of
anuvasana
yoga vasti: alternating
anuvasana and niruha vasti for 6 days, followed
by two days of anuvasana

2.According to the traditional texts of Ayurveda there are eight main types of basti * Anuvasana
* Niruha-Asthapana
* Uttara Basti
* Matra Basti
* Karma Basti
* Kala Basti * Yoga Basti
* Bruhana Bast

3.Maatra vasti is a type of
Anuvaasana vasti(unctous
enema). In maatra vasti the
quntity of sneha dravya is
very less.

4.Maatra vasti can be
administered to child,
aged, lady, king
, one who regularly
indulges in long walks,
weight lifting, travelling , exercise,
thinking, one who
induleges in sexual intercourse
daily, delicate
personality, weak
, one who suffers from vata roga, low
digestive fire.

5.It should not be administered
to a indigetion patient. One
should not sleep during day
time while undergoing
anuvaasana vasti and
maatraavasti.

6.It can be administered daily
and though the unctous
substance stays inside the
body through out the day it
does not creat any
complications. That's why it is called as Anuvaasana vasti.

7.The quantity of unctous
substance of maatra vasti is
same as that of hraswa
snehapaana maatra.

8.Sushruta samhita: According to sushruta vasti is
of two types. 1. Nairuhika vasti 2. Snaihika vasti Anuvasana vasti is a type of
sneha vasti. The quantity of
unctous substance used in
anuvaasana basti is 1/4th of
that of the snaihika vasti. The vasti which can be
administered daily and which
does not cause any injury to
the body even if retained in
the body for a whole body is
called anuvaasana vasti. Matravasti is a type of
anuvasana vasti. The quantity
of the unctous substance used
in maatravasti is half of that
of the anuvasana vasti.