“Science is a light that illuminates. One’s own intellect is vision. One who applies both seldom errs.”
To understand this holistic therapy let’s answer a few questions.
Thus, Ayurveda is a science of life, touching every aspect of human health, for example, preventive, curative, social, spiritual.
Ayurveda originated from Lord Brahma, who revealed this knowledge in the form of the Brahma Samhita.
Since then its development can be classified into four phases:
There are two major aims of Ayurveda which are nowhere found in any other therapeutic systems.
“Svasthasya svasthya rakshanam aaturasya vikar prashamanam cha I”
- To maintain the normal health of healthy ones
Ayurveda is a holistic system of human health which provides great scientific contributions as a medical science in the form of prevention and treatment of diseases. It teaches how to maintain healthy body throughout life.
“Dhatusamya
kriya
cha
ukta
tantrasyasya
prayojanam I”
Ayurveda describes dhatus as the ultimate responsible factors for disease. So, the second object is to restore their balance by uprooting the root cause of disease rather than merely symptomatic treatment.
Brief introduction of Doshas, Dhatus, Mala, Agni, Panch-mahabhuta:
Three Doshas
There are three doshas (humors): vata, pitta and kapha. In a balanced condition these three doshas maintain health, but when this equilibrium is disturbed, the normal functions of the body are hampered and this eventually manifests as disease. This imbalance may be in the form of a decrease or increase of one, two or all three doshas.
Vata usually means air, wind or gas, but in the body, as a dosha, it is representative of the vayu (air) and akash (space) mahabhuts (basic elements). It is the principle kinetic energy responsible for all bodily movements and nervous system functions.
The properties of vata are dryness, cold, lightness, mobility, roughness and penetrable to most minute space of the body.
Pitta is composed of the basic elements tej (fire) and jal (water) and governs the enzymatic and hormonal activities of the body. It is responsible for digestion, pigmentation, body temperature, thirst, hunger, sight, courage and mental activities.
The properties of pitta are hot, light, intense, fluid, putrid, pungent and acrid. It is able to digest and transform the substance into different forms suitable to the body.
Kapha is phlegm, which is made up of the basic elements of prithvi (earth) and jal (water). It is responsible for the cohesion and stability of the body. It lubricates joints, maintains sexual power and strength, and controls patience.
The properties of kapha are heavy, viscous, cold, stable, dense, soft and smooth. It provides the body mass and firmness, and immune protection.
Seven Dhatus
The seven dhatus, or tissues, are responsible for sustaining the body. Each dhatu is the source from which the next dhatu is formed and nourished.
- Rasa (Sap): comes from digested food. Takes the form of lymph, tissue fluid, chyle and plasma, through which it provides nourishment to the entire body.
- Rakta (Blood): includes red blood cells and functions to invigorate the body.
- Mansa (Flesh): includes muscles and ligaments, and functions to support and stabilize the body structure.
- Meda (Fat): comprises fatty tissues, and reduces friction at the interfaces of body tissues.
- Asthi (Bone): consists of bones and cartilage and functions as support.
- Majja (Marrow): includes red and yellow bone marrow and functions as a filling for bones.
- Shukra (Sexual fluid): includes male and female sexual fluids and functions in reproduction and immunity.
Three
Malas
These
are the waste products
of digested food and
drink. Ayurveda delineates
three principal malas:
feces, urine and sweat.
Regular elimination
of these malas cleanses
the body and maintains
proper functioning of
body systems.
Agni
There
are three categories
of agni:
The
major type is jatharagni (digestive
enzymes of GI system)
that assists in digestion
and assimilation of
food; it is active in
the mouth, stomach and
gastrointestinal tract.
The
second type is bhutagni, which
comprises five subtypes,
which are located in
the liver. They effect
the molecular transformation
of digested food into
usable form, which is
then released into the
blood to be circulated
in all dhatus (body
tissues).
The
third type is dhatwagni, which
comprises seven subtypes,
one for each of the
seven dhatus. Each
has its own dhatwagni to
convert the earlier dhatu material
into its functional
form.
Panch-Mahabhuta
Ayurveda
proposes that the cosmos
is composed of five basic
elements: space
(akash),
air (vayu),
fire (agni or tejas),
water (jala),
earth (prithvi).
Human beings are miniature
representations of the
universe and contain within
them everything that makes
up the surrounding world. Dosha, dhatu, mala and agni also
arise from these basic
elements.
All
aspects of nature, including
different phases of day-night
and geographical locations
are expressed in terms
of these five elements.
These elements are in
a balanced state in the
human body. Any imbalance
in these elements results
in various health disorders.
Ayurveda
believes that these five
elements exist in different
proportions in all forms
of matter. The state and
properties of matter depends
on the proportions of these
basic elements.
The panch-mahabhutas can
be defined in a material
as well as a subtle sense.
These basic elements constantly
change and interact with
each other resulting in
a dynamic world.
In
the
case
of
a complex
human
body,
earth
provides
structure
to
the
cell
as
it
manifests
in
the
solid
structure
of
the
body.
The
basic element
of water
is present
in all
body fluids,
such as,
plasma, saliva,
digestive juices
and enzymes.
Water has
the property
of flowing
and holding
the things
together.
The
basic element
of fire
is the
universal force
in nature
that produces
heat and
radiates light.
It regulates
the metabolic
processes regulating
the cell
by controlling
the functioning
of various
enzymes.
The
element of
air consists
of the
movement present
in the
body. This
element sets
the universe
in motion.
It is
an invisible
kinetic force
that moves
the blood
through vessels,
wastes from
the body
and thoughts
through the
mind. It
also denotes
the muscular
movements of
the body.
The
basic element
of space
is present
in all
cells. It
is everywhere
and generally
touches everything.
It also
corresponds to
spaces within
the body
like mouth,
nostrils and
abdomen.
In
summary:
- Everything
solid is the earth.
In the body it provides
definite mass to the
human body.
- All
liquid is water which
is responsible for binding
all structures with
each other in body.
- Fire
is the transformer of
one thing into another
and within the body
it provides definite
color, brightness and
performs the process
of digestion.
- Air
provides definite motion
in the body’s
internal environment.
- Space
is the field upon which
everything rests, like
structural organs of
the body.
Ayurveda
views every person as
a unique individual made
up of these five elements.
All these elements have
the ability to combine
with each other to perform
various physiological
functions. These five
elements when joined in
different combinations
form three biological
humors or doshas that
form the nature of an
individual, known as the
body’s
composition or prakriti.
This is why Ayurveda treats
each person as an independent
unit.
The
combination of air
and space forms vata or
the kinetic biological
mode. Vata is
responsible for all
in and out movements
of the system.
The
combination of fire and
water forms pitta or
the transformative biological
mode. It transforms the
outer non-acceptable
elements directly into
the inner acceptable elements
of the body.
The
combination of
earth and
water forms kapha or
the constructive
biological mode.
It is
responsible for
lubrication and
providing structure
to the
body.
Each
individual is
a combination of
two modes,
of which
one is
primary and
the other
is secondary.
The primary
mode represents
the characteristics
of an
individual and
treatment is
based on
that.
Ayurveda
designs treatment,
lifestyle and
nutritional guidelines
depending on
the three
modes (doshas).
There
are
five
sense
organs
in
the
human
body
and
each
of
the
senses
is
associated
with
a specific
basic
element.
The
sense of
touch is
associated with
air, smell
with earth,
hearing with
space, seeing
with fire
and taste
with water.
Ayurveda
describes
six
types
of
taste: sweet,
sour,
salty,
pungent,
bitter
and
astringent.
Each
of
these
is
comprised
of
at
least
two
basic
elements.
Sweet
is produced
by earth
and water,
sour by
earth and
fire, salty
by water
and fire,
pungent by
fire and
air, bitter
by air
and space,
and astringent
by air
and earth.
Thus,
the panch-mahabhutas form
the basis
of all
diagnoses and
treatments in
Ayurveda. Balancing
these panch-mahabhutas is
essential for
maintaining health
and curing
diseases from
any cause.
Diagnosis:
10 Investigatory Steps
- Prakriti:
Physical and Mental
constitution
- Vikriti:
Pathology
- Sara:
Strength of Systems
- Samhanan:
Body strength
- Pramana:
Organic anomalies
- Satmya:
Homologation
- Sattva:
Mental state
- Ahar
Shakti:
Food intake and
digestive
capacity
- Vyayam Shakti:
Physical strength
of
body
- Vaya:
Age
Treatment:
This
age-old science of purifying
the body is an important
branch of Ayurveda.
Treatment in Ayurveda
consists of two main
types.
One
is Shaman
Chikitsa,
used to subdue the
vitiated doshas,
due to which any ailments
may be produced. It
is administered by
using
various medicinal herbo-mineral
preparations.
However,
if the doshas are
spoilt beyond a particular
level, they give rise
to various endotoxins,
which have a tendency
to accumulate in the
minute body channels.
These are harmful and
hence need to be eliminated
from the body. In such
cases, the second type
of treatment, which
is called Shodhan
Chikitsa, or
cleansing therapy,
is prescribed.
Panchakarma:
Panchakarma is
a
combination
of
two
Sanskrit
words panch,
meaning ‘five’,
and karma, meaning ‘action’.
It
means ‘five
actions’ or ‘fivetreatments’.
It
is
generally
performed
as
part
of
a
treatment
regime.
Panchakarma is
the cornerstone
of the
Ayurvedic management
of disease.
It is
the process
which targets
the root
cause of
the problem
and corrects
the essential
balance of
three doshas in
the body. Panchakarma is
not only
good for
alleviating disease,
but is
also a
useful tool
in maintaining
excellent health.
Ayurveda advises
undergoing panchakarma at
the transitions
of the
seasons to
cleanse the
body, improve
digestion and
improve the
metabolic processes.
Panchakarma has
been given
a special
place in
all ancient
Ayurvedic texts.
Acharya Charak,
the author
of the
most important
ancient text
on internal
medicine, Charak
Samhita,
has described
a wide
use of panchakarma therapy
for almost
all the
major diseases.
Two
separate sections, Kalpa
Sthanam,
and Siddhi
Sthanam in Charak
Samhita describe
the details of special
decoctions and other
preparations used
for panchakarma therapy.
Panchakarma involves
three
phases:
- Purva
Karma (Preparatory
Methods):
- Pachan – Digestion
- Snehan – Internal
and external
oleation (i.e.,
ingestion and
external application
of oils)
- Svedan – Fomentation
- Pradhan
Karma (Main
Methods):
- Vaman – Induced
vomiting
- Virechan – Induced
purgation
- Basti – Medicated
enema
- Nasya – Nasal
medicine
- Rakta
Mokshan – Artificial
bloodletting
- Pashchat
Karma (Post-Therapeutic
Measures):
This
includes sansarjan
kram (specific
diets), dhum
pan (smoking
of medicinal cigars)
and some general rules
to follow specific activities.
Purva
Karma (Pre-purification
Measures):
Before
the actual process
of
purification begins,
there is a need to
prepare the body by
the prescribed
methods to encourage
it to let go of the
toxins.
This is done by two
procedures: snehan and svedan.
Snehan is
oil
massage.
Oil
is
applied
to
the
entire
body
with
a
particular
type
of massage which
helps
the
toxins
to
move
towards
the
gastrointestinal
tract.
Oil
massage
also
makes
the
superficial
and
deep
tissues
soft
and
supple. Snehan is
given
daily
for
three
to
seven
days,
as
indicated.
Svedan is
sudation
or
sweating
and
is
given
every
day
immediately
following
the snehan.
A
herbal
concoction
may
be
added
to
the
steam
to
further
loosen
the
toxins
from
the
individual. Svedan liquefies
the
toxins
and
increases
the
movement
of
toxins
into
the
gastro-intestinal
tract.
After
three
to
seven
days
of snehan and svedan,
the doshas become
well
ripened
and
then
ready
to
exit
out
of
the
body
from
their
residing
centre.
A
particular panchakarma method
is
then
given
according
to
the
individual’s
constitution
and
disorder, prakriti and vikriti,
respectively.
Five
Basic
Shodhans: (Cleansing
Methods)
Vaman: Emesis
Therapy
When
there is
congestion in
the lungs
causing repeated
attacks of
bronchitis, colds,
cough or
asthma, the
Ayurvedic treatment
is therapeutic
vomiting, vaman,
to eliminate
the kapha causing
the excess
mucus.
First,
after the snehan and svedan,
three to
four glasses
of licorice
or saltwater
is administered.
Then vomiting
is stimulated
by gently
rubbing the
posterior part
of the
tongue. Alternatively,
one may
take two
to three
glasses of
saltwater, which
will also
aggravate kapha, and
then rub
the tongue
to induce
vomiting. Once
the mucus
is released
the patient
will feel
instant relief.
It is
likely that
congestion, wheezing
and breathlessness
will disappear
and that
the sinuses
will become
clear. Therapeutic
vomiting is
also indicated
in chronic
asthma, diabetes,
chronic cold,
lymphatic congestion,
chronic indigestion
and edema.
Virechan: Purgation
Therapy
When
excess bile, pitta,
is secreted
and accumulated
in the
gall bladder,
liver and
small intestine,
it tends
to result
in rashes,
skin inflammation,
acne, chronic
attacks of
fever, bilious
vomiting, nausea
and jaundice.
Ayurveda recommends
the administration
of therapeutic
purgation or
a therapeutic laxative. Virechan is
facilitated with
senna leaves,
flax seeds,
psyllium husks
or triphala in
a combination that
is appropriate
for the
individual person.
In
cases of
blood impurities
and skin
diseases, too, virechan is
recommended.
Basti: Enema
Therapy
The
predominant site
of vata is
the colon.
Ayurvedic basti involves
the introduction
into the
rectum of
herbal concoctions
of sesame
oil, and
certain herbal
preparations in
a liquid medium.
Basti is
the
most
effective
treatment
for vata disorders,
although
many
enemas
over
a
prescribed
period
of
time
are
usually
required.
It
relieves
constipation,
distention,
chronic
fever,
cold,
sexual
disorders,
kidney
stones,
heart
pain,
backache,
sciatica
and
other
joint
pains.
Many
other vata disorders
such
as
arthritis,
rheumatism,
gout,
muscle
spasms
and
headaches
may
also
be
treated
with basti.
Vata is
a very active principle
in pathogenesis. If
we can control vata through
the use of basti,
we have gone a long
way in going to the
root cause of the vast
majority of diseases.
Vata is
the main etiological
factor in the manifestation
of diseases. It is the
motive force behind the
elimination and retention
of feces, urine, bile
and other excreta.
There
are eight
main types
of basti,
according to
traditional texts,
each with
their own
indications and
contra-indications as
listed below:
- Anuvasan (oil
enema) is
used in
pure vata disorders
and when
a person has
excess hunger
or dryness
related to vata imbalances.
- Niruh-Asthapan (decoction
enema) is
used in,
among other
conditions, nervous
diseases, gastrointestinal vata conditions,
gout, certain
fevers, syncope,
certain urinary
conditions, pain,
hyperacidity and
heart diseases.
- Uttar
Basti (through
the urethra
in men
or vagina
in women)
is used
for selected
semen and
ovulation disorders
and for
some problems
involving painful
urination or
bladder infections.
This is
not to
be used
for someone
with diabetes.
- Matra
Basti (daily
oil enema)
is used
by someone
emaciated by
overwork, too
much exercise,
too much
heavy lifting,
walking too
long a distance,
too much
sexual activity
or someone
with chronic vata disorders.
It does
not need
to be
accompanied
by
any strict
dietary restriction
or daily
routine and
can be
administered,
in
appropriate cases,
in all
seasons. It
gives strength,
promotes weight
and helps
elimination
of
waste products.
- Karm
Basti (schedule
of 30 bastis).
- Kal
Basti (schedule
of
15
bastis; 10
oil
and
5 decoction).
- Yog
Basti (schedule
of 8 bastis;
5 oil
and
3
decoction).
- Bruhan
Basti (nutritional
enema)
is
used
for
providing
deep
nutrition
in
selected
conditions.
Traditionally,
highly
nutritive
substances
have
been
used,
such
as
warm
milk
and
herbs
like shatavari or ashwagandha.
Nasya: Nasal
Administration
The
nose is the doorway to the
brain and it is also the
doorway to consciousness.
The nasal administration
of medication is called nasya.
An excess of bodily humors
accumulated in the sinus,
throat, nose or head areas
is eliminated by means of
the nearest possible opening,
the nose.
Prana,
a life force as nerve
energy, enters the body
through the breath taken
into the nose. Prana is
primarily stays in the
brain and maintains
sensory and motor functions. Prana also
governs mental activities,
memory, concentration
and intellectual activities.
Deranged prana creates
defective functioning
of all these activities
and produces headaches,
convulsions, loss of
memory and reduced sensory
perception. Thus, nasal
administration, nasya, is
indicated for prana disorders,
sinus congestion,
migraine headaches,
convulsions and certain
eye and ear problems.
There
are six
main types
of nasya,
as listed
below:
- Pradhaman (virechan) Nasya (cleansing
nasya) uses
dry powders
(rather than
oils) that
are blown
into the
nose with
a tube. Pradhaman
nasya is
mainly used
for kapha disorders
involving headaches,
heaviness in
the head,
cold, nasal
congestion, sticky
eyes, hoarseness
of voice
due to
sticky kapha,
sinusitis, cervical
lymphadenitis, tumors,
worms, some
skin diseases,
epilepsy, drowsiness,
Parkinsonism, inflammation
of the
nasal mucosa.
Traditionally, powders
such as brahmi are
used.
- Bruhan
Nasya (nutrition nasya)
uses ghee,
oils, salt, shatavari ghee, ashwagandha ghee
and medicated
milk and
is used
mainly for vata disorders.
It is
said to
benefit conditions
resulting from vata imbalances
such as vata-type
headaches, migraine
headaches, dryness
of voice,
dry nose,
nervousness, anxiety,
fear, dizziness,
heaviness of
eyelids, bursitis,
stiffness in
the neck,
dry sinuses
and loss
of sense
of smell.
- Shaman
Nasya (sedative nasya)
is used
according to
which dosha is
aggravated but
mainly for pitta-type
disorders such
as thinning
of hair,
conjunctivitis
and
ringing in
the ears.
Generally, certain
herbal medicated
decoctions, teas
and medicated
oils are
used.
- Navan
Nasya (decoction nasya)
is used
in vata-pitta or kapha-pitta disorders
and is
made from
decoctions and
oils together.
- Marshya
Nasya (ghee
or oil nasya).
- Prati
Marshya (daily
oil nasya).
This helps
to open
deep tissues
and can
be done
every day
and at
any time
to release
stress.
Raktamokshan: Traditional
Ayurvedic method for
purification and cleansing
of the bloodToxins present
in the gastrointestinal
tract are absorbed into
the blood and circulated
throughout the body.
This condition is called
toxemia, which is the
basic cause of repeated
infections, hypertension
and certain other circulatory
conditions. This includes
repeated attacks of skin
disorders such as urticaria,
rashes, herpes, eczema,
acne, leukoderma, chronic
itching or hives. In such
conditions, along with
internal medication, elimination
of the toxins and purification
of the blood is necessary. Raktamoksha is
also indicated for cases
of enlarged liver or
spleen, and in gout.
Extracting
a small amount
of blood
from a vein
relieves the
tension created
by the pitta-genic
toxins in
the blood.
Bloodletting also
stimulates the
spleen to
produce antitoxic
substances which
helps to
stimulate the
immune system.
Toxins are
neutralized enabling
radical cures
in many
blood-borne disorders.
Bloodletting
is contraindicated
in cases
of anemia,
edema, extreme
weakness, diabetes,
and in
children and
elderly persons.
Today,
Ayurveda has
become accepted
as a safe
system for
the holistic
treatment of
disease and
maintenance of
health. It
is a therapy
which teaches
us to
keep our
physical, mental
and spiritual
health in
balance to
live a long,
happy and
healthy life.
