Ayurveda

Chikitsa (Treatment)

2008-09-08T17:04:00.001-07:00

The classical management of tamaka svasa is the management of kapha dosha. Proper management requires an appreciation of the patients agni, ojas, and whether or not ama is present. Purification therapy should be performed in accordance with the patients strength. Following proper preparation, strong patients may undergo vamana, virechana, and niruha basti as well as nasya therapies. Agni can be improved with the use of dipana (pungent) herbs. These herbs allieviate kledaka kapha at the origin of the condition. Many pungent herbs also dry up excess mucous secretions in the pranavaha srota (respiratory system). Espeically effective are cloves and black pepper.

Weak patients require either tonification or palliation therapies. Tonification is required for the weakest patients whose ojas is depleted or where there is significant weight loss. Patients with moderate strength may undergo palliation therapy. All patients benefit by following the principles of samsarjana karma following any kind of purification.

Yogic Techniques for Managing the Breath
The practice of pranayama purifies the nadi. Depending upon the type of pranayama performed, the flow of pranic energy may be increased or decreased in either one or more of the major nadi: ida, pingala, or sushumna nadi. While Ayurveda understands the role of pranayama in regards to prana, tejas, and ojas and their corresponding effects on the mind, relaxation along with conscious breathing of almost any type will improve the functioning of the respiratory system. Simple diaphragmatic breathing increases the volume of air moving through the lungs on inhalation and exhalation. Experience with pranayama and meditation enables patients to take some control over autonomic function, offering the patient an opportunity to relax and dilate the bronchial passages at the onset of an asthmatic episode. This may also benefit patients with additional breathing challenges such as chronic bronchitis.

Common Herbs For Easing the Breath
Herbs that enhance the flow of breath come in two major categories; expectorants and bronchodilators. Expectorants soften or liquify accumulated mucous making it easier to expel. Bronchodilators expand the air passages allowing greater air flow. Bronchidilators are essential to the management of asthma and chronic bronchitis, which obstruct normal flow. Expectorants are beneficial for reducing mucous associated with colds and chronic bronchitis.

An important Indian herb in the management of kapha type respiratory complaints is Vasa (Adhatoda Vasica). Vasa is an important bronchodilator and expectorant, and has cool virya. Having a bitter and astringent rasa it is both rough and dry. These qualities make it best for pacifying pitta and kapha.

An additional herb of importance for those with vata type respiratory complaints is Bala (Sida Cordifolia). Bala is a respiratory tonic with a mild bronchodilating action. Bala has a sweet rasa, cool virya, and sweet vipaka. It has both oily and heavy qualities most suitable to vata. Bala has a multitude of additional actions making it one of the best rasayanas for people with a vata nature.

An important Chinese herb is Ma Huang (Ephedra Sinica, Ephedra Vulgaris). Ephedra is a strong bronchidilator and stimulant which dries up mucous secretions. It has a pungent, bitter and astringent rasa, warm virya, and pungent vikpaka. In additional to dilating the bronchial passageways it is a potent vasoconstrictor and cardiac stimulant. Hence, care must be used in its administration to patients at risk of cardiovascular disease and stroke. Ma Huang is best for those with kapha type respiratory disorders.

An important American herb is Mullein (Verbascum Thapu). Mullein is an effective astringent, expectorant and anti-inflammatory reducing the intensity of all mucousy conditions and respiratory allergies. With a bitter and astringent rasa, cool virya, and pungent vipaka, it is best for conditions of pitta and kapha nature. However, with a secondary sedative action, it will only aggrevate vata with long term use.

An important herb used in many parts of the world for kapha type respiratory conditions is Elecampane (Inula Helinum). Considered one of the best herbs for long term use, Elecampane is warming and dry and is an effective expectorant. Elecampane has the unique effect of strengthing respiratory tissue making them less susceptible to irritants of all kinds.

The common Indian spice, Long Pepper (Piper longum) is also important. With a pungent rasa, warm virya, and pungent vipaka, it is best for pacifying the kapha dosha. It also has a light, sharp, and surprisingly oily nature. Although best for kapha, it is also beneficial for pacifying vata. Long pepper is commonly used for preventing recurrent attacks of asthma. For this purpose, one peppercorn is taken on the first day of treatment. This is then followed each day for seven days by the administration of one additional peppercorn. (One peppercorn fills about two 00’ capsuls). Hence, by day seven, the patient is taking 14 capsules of peppercorn. The herbs are taken with hot water and the dose can be divided up during the day. This program continues for 6 more days as the patient reduces the dose by one peppercorn each day. Black pepper (Piper Nigrum) is less effective.

There are many additional beneficial herbs and spices to be considered by the practitioner. These include amalaki, ashwanganda, clove, cardamom and licorice.

Purva Rupa (Prodromal Symptoms)

2008-09-08T17:03:00.001-07:00

Common purva rupa of svasa include chest, heart and flank pain, headaches, and gas.

Nidana (etiology) and Rupa (symptoms):

The presentation of Tamaka svasa (asthma) varies according to the doshic dominance of the condition. Vata type asthma is precipitated by physical or emotional stress along with a diet that is light, dry and cold. Vata type asthma presents with a dry cough following the asthmatic episode. There may also be accompanying weight loss which can be quite profound. Additional signs of vata vitiation may be present in any system of the body.

Kapha type asthma is the most common. The condition is precipitated by an excess of cold, heavy, moist foods, and over-eating. Attacks present with a moist, productive cough following an asthmatic episode. Mucous appears cloudy and white in color. Patients may be overweight and additional signs of kapha vitiation may present in any system of the body.

Pitta vitation may combine with either a vata or kapha type asthma. Attacks are precipitated by exposure to allergens or microbes. Inflammation of the bronchial passages reduces airway patency. Coughing following an asthmatic attack may produce yellow or green mucous. Additional signs of pitta vitation may be present in any system of the body.

Ayurveda and the Understanding and Management of Respiratory Disease

2008-09-08T17:02:00.000-07:00

Introduction

Disorders of the breath affect almost every human being at some time in their lifetime. Whether due to a common cold resulting in bronchitis or something more serious such as asthma or emphysema, the ability of people to simply breath is not always as easy as it seems.

Ayurveda refers to breathing disorders (dyspnea) as “swasa”. There are five basic types. They are characterized by the type of breath they create, rather than the doshic disturbances that create them. The five types are called: ksudra, tamaka, chinna, urdhva and mahan.

Descriptions

Ksudra svasa is the name for heavy breathing such as might occur after exercise. However, the condition can also arise from anything that taxes the respiratory system resulting in increased respiration, including heavy eating.

Tamaka svasa is the name for forceful respiration that leads to great distress. The condition is due primarily to kapha doshs vitiation and results in the eyes opening wide and gazing in an upward direction during an attack. The condition term is used synonymously with bronchial asthma. Ayurvedic folklore attributes Tamaka svasa to past life karma resulting from the indiscriminant killing of animals.

Chinna svasa is the name for interrupted breathing such as that which is seen in the terminal stages of illness. The term is used synonymously with “Cheyne – Stokes”, respiration which occurs somewhat near the time of death. When Chinna svasa occurs the eyes gaze downward and one eye often appears red. Chinna svasa often preceeds the onset of coma.

Urdhva svasa is the name for prolonged expiration and an inability to inhale. Like tamaka svasa, patients eyes gaze upward and the eye balls may even roll back. Often times the mouth is covered with mucous. It should not be surprising that the patient is described as being in great fear. Urdhva svasa does not directly correlate with any one specific syndrome noted in the West.

Mahan svasa means “The Great Dyspnea” as this is the most serious of all breath disorders. The condition occurs shortly before death. The breath is described as being similar to a bull in heat. There is a sound which accompanies the breath which is high pitched. Patients with mahan svasa are usually delusional, there urine and feces are often obstructed, and death is impending.

Ayurveda and Massage

2008-09-08T17:01:00.001-07:00

Ayurveda, the ancient science of healing from India has always utilized massage as a part of its regimens for healing. From an Ayurvedic perspective, different forms of massage are useful to different people. The form of massage utilized is based upon a person’s constitution and imbalance.

One’s constitution is the inborn or inherent balance of energies in his or her body and mind. In Ayurveda these are quantified in the understanding of the Doshas. There are three Doshas known as Vata, Pitta and Kapha. These three energies control the formation and functions of the body on the physical and emotional levels. In harmony the body is healthy but as the doshas move out of harmony the body expresses itself in the form of disease. Each individual has his/her own unique balance of these energies. As a result each individual expresses himself differently in the world. Each person has a different type of body frame, degree of oiliness in the skin, sensitivity to pain and many more characteristics that can be understood by knowing a person’s unique constitution. This is why Ayurveda sees all people as individuals recognizing that one person’s elixirs is another person’s poison.

As an example, people of Kapha nature have skin which is naturally oily, soft, and supple. They also tend toward being heavy, feeling cool and moving slowly. If these individuals use cooling oils like coconut, the cool and heavy quality of the oil will sedate them even more and may cause oozing skin conditions. On the other hand warm, lighter oils like safflower can be added to another warm oil like almond to make a much more balancing massage oil for Kapha individuals. In addition other warm, stimulating essential oils could be added. While other people of Kapha nature can do well with warm, stimulating oils, they also thrive with dry massage using powders.

In addition to the science of choosing or making oils for massage, Ayurveda recommends different forms of massage for different people. These principles can help a person understand why some people are drawn to polarity when others are drawn to deep tissue therapy and Rolfing. If a person is receiving the wrong form of massage for them, it can lead to greater imbalance physically and emotionally. Following our example above, people of Kapha nature who tend to be stocky, muscular, carry a little more weight and tend toward lethargy benefit from deep tissue massage which is more stimulating while gentle massage strokes like effleurage or polarity can add to their already sedate nature.

Massage is also used in the Ayurvedic therapy known as Pancha Karma. This is a therapy, which aids in detoxification. While massage with appropriate oils is only one part of this therapy, the knowledge of its role helps a person understand the effects of massage on their individual body type. During this form of massage called abyhanga, two practitioners participate in a rhythmic massage, which in conjunction with the oils used, liquefies toxins in the body so they can be easily expelled through other processes.

Finally, another area Ayurveda includes which is related to massage is the art of “Marma Point Therapy.” Marmas are special energetic points in the body with relationships to organ function, metabolism and emotional states. They bare similarities to Acupuncture points and many scholars hold to the view that Ayurveda is the foundation of Chinese medicine. Marma points are typically stimulated by hand pressure, massed with special oils or stimulated with medicated steam.

Dr. Marc Halpern is the founder and director of the California College of Ayurveda located in Nevada City, California. He is a nationally known lecturer on the subjects of Ayurveda and Yoga and has written numerous articles in newspapers and magazines.

Traditional Cancer Therapy

2008-09-08T17:00:00.000-07:00

Traditional cancer therapies are based on two simple principles. Remove the cancerous cells when possible and destroy any cells that remain. To accomplish these goals, surgery is utilized when a malignant cancer is found that has not metastasized. Surgery may also be performed if there is metastasis if the removal of a tumor will increase the quality of life or if all surrounding lymph nodes are easily accessible.

Either in addition to or as an alternative to surgery, radiation therapies are employed. These therapies utilize gamma, neutron, proton, and electron radiation to destroy localized tumors. For some cancers such as Prostatic cancer and certain brain cancers, a radioactive seed may be implanted into the tumor to destroy the tumor from the inside out. Radiation may also be employed as an isotope injected into the blood if the cancer has a tendency to pick up the isotopes from the blood stream. This is common to thyroid cancers. While radiation damages or kills malignant cells it also causes damage to near by healthy cells.

Chemotherapy is the use of drugs to destroy cancer cells. Drugs are non specific and are spread throughout the entire body. These drugs are highly toxic and destroy both healthy and cancerous cells. As crude as it sounds, the success is dependant upon the ability of the drug to kill the cancerous cells before it kills the patient. Common side effects of chemotherapy include vomiting, mouth sores, hair loss and loss of appetite.

For some cancers, endocrine therapies are somewhat effective. Endocrine therapies involve altering levels of hormones in the body. In the management of prostate cancer, an orchietomy (removal of the testes) may be performed to decrease testosterone levels. In addition, estrogen may be administered. By decreasing testosterone and increasing estrogen the growth of prostatic cancer cells is slowed. Other cancers such as breast cancer respond positively to lower estrogen levels. A drug called Tamoxofin is sometimes used as a part of the treatment for breast cancer. It works by lowering estrogen levels. In addition, the ovaries are often removed to further reduce estrogen levels.

Biological Therapies are employed in the treatment of certain blood and lymph cancers. Interferon and Interleukins are anti-viral drugs. These slow down the progression of leukemia and lymphomas and in some cases leads to cure.

The Western approach to managing Cancer brings both opportunities for cure as well as great challenges. With early detection, prior to metastasis, Western Medicine can often offer patients excellent results. However, the long term prognosis for cancers which have metastasized is much less optimistic. In part two of this series, the Ayurvedic knowledge and approach to cancer will be explored as well as important nutritional and herbal therapies.

Ayurveda - Principles & Practice

2008-09-08T16:58:00.000-07:00

Ayurveda which has been evolved around 600 BC, apart from treating ailments concentrated more in its prevention. This was followed by the Aryans & Dravidians who were inhabiting India and has been practiced ever since. In the 21st century, Ayurveda has become an indispensable branch of medicine due to its naturalistic approach, that depends on the diagnosis of ones physical base ie Vata, pitta and kabha, and to maintain a right balance.

One of the important principle of Ayurveda treatment is that , treatment is given not only to the ailments or the affected part, but to the person as a whole. This creates an enviornment for purifying your body naturally, which eliminates all toxic imbalances from your body, enabling you to regain natural resistance from diseases and attain good health.

Kerala's equable climate, natural abundance of forests, which caters to the demand for herbs and medicinal plants, and the cool monsoon season (June-November) are best suited for Ayurveda's curative and restorative packages. In fact, today, Kerala is the only State in India which practices this system of medicine with absolute dedication.

Every object-plant, animal or human - according to the Panchabhootha Philosophy (5 elements of philosophy), is constituted of Vata, Pitta, Kapha.

The concentration of these elements vary in each individual and therefore the time, place, duration and kind of treatment required to restore the balance also needs to change. This is why Ayurveda have a separate system of diagnosis and treatment for each patient. And a season for undergoing Ayurvedic programmes - the monsoon. The atmosphere remains dust-free and cool, opening the pores of the body to the maximum, making it most receptive to herbal oils and therapy.

Rejuvenative Programmes

The following are the major rejuvenational therapies practacied in Ayurveda.

Rasayana chikitsa

Tones up the skin and rejuvenates and strengthens all the tissues so as to achieve ideal health and longevity. Increases Ojas (primary vitality) and improves Sattva (mental clarity) and thereby increases the resistance of the body. Includes head and face creams, body massage with herbal oil or powder by hand and foot intake of rejuvenative medicines and medicated steam bath. Herbal baths are also used.

Kayakalpa Chikitsa

Prime treatment for retarding the ageing process, arresting the degeneration of body cells and immunization of the system. Includes intake of Rasayana (special Ayurvedic medicines and diet) and comprehensive body care programmes. Most effective for either sex if undertaken before the age of 50.

Sweda Karma

Medicine steam baths eliminate impurities from the body, improve the tone and complexion of the skin, reduce fat and are recommended for certain rheumatic diseases, particularly for pain. Precious herbs and herbal leaves are boiled and the steam is passed over the entire body for 10 to 20 minutes daily.

Hand massage with herbal oils or herbal powder improves blood circulation and tones up the muscles.

Meditation and Yoga

Mental and physical exercises meant to isolate the ego from the body and mind-designed to home your concentration, improve health and help attain peace of mind through 8 stages of training.

Disciplined behaviour yama Self purification niyama Bodily postures such as the lotus position asana.

Control of breathing Pranayama Control of the senses Pratyahara, fixing of the mind on a chosen object dharsana. Meditation dhyana and Samadhi - a state of being where you experience absolute tranquility and well being.

Beauty care

Herbal face pack, herbal oil massage, intake of herbal tea etc. improves complexion and beautifulness of the body.

Body Slimming

Medicated herbal powder and medicated herbal oil massages, and Ayurvedic diet of herbal juices etc. are part of the programme.

Overal Fitness

Panchakarma Treatment

A five fold treatment for mental and physical well being tunes the body, organs, mind, breath, nerves and purifies the blood.

Therapeutic Programmes

Treatment for chronic head-aches, insomnia, mental tension and cases of hysteria, hallucination and insanity.

Dhara: Herbal oils, medicated milk or buttermilk and decoctions are poured on the forehead/whole body in a special manner.

Variations include Oorhwanga Dhara (good for diseases of the eyes, ears and skin). Takra Dhara (for those suffering from memory loss, severe headache or insanity) and Sarvanga Dhara (for both head and body).

Treatment to alleviate osteoarthritis, leukemia etc.

Snehapanam: Medicated ghee is given internally in a gradually increased quality of specific periods.

Treatment for spondilosis, rheumatic diseases like arthritis, paralysis, hemiplegia, nervous weakness and nervous disorders.

Pizhichil: Lukewarm herbal oil is applied with fresh linen all over the body by trained masseurs in a rhythmic manner for a period of 1 to 11/2 hours daily for 7 to 21 days.

Treatment for diseases like hemiplegia, paralysis, obsety and certain rheumatic ailments.

Udvarthanam: Therapeutic massage with herbal powders.

Treatment for musculoskeletal ailments due to trauma or accidents.

Marma Chiksta: Treatment that works on the extremely sensitive vital points of the body (the 107 marmas).

Treatment for nasal ailments:

Nasyam: Inhalation of medicated herbal preparations, decoction oils, ghee etx. to eliminate the morbid factors from the head and neck area.

Treatment for ear ailments

Karnapooranam: Medicated oils are applied to the ear for 5 to 10 minutes daily to clean as well as treat specific ailments.

Preventing cataract and strengthening vision:

Tharpanam: A treatment for the eyes effective in preventing cataract and strengthening the optic nerve.

Treatment for wasting of muscles, all types or rheumatism, sports injuries, pain in the joints, emaciation of the body or parts of the body and certain kinds of skin diseases.

Navarakizhi: The whole body is made to perspire by the external application of medicated rice packs in the form of blouses tied in muslin bags.

Treatment for dryness of nostrils, mouth and throat, severe headaches, facial paralysis and burning sensation in the head.

Sirovasti: Lukewarm herbal oils are poured into a leather cap fitted on the head for specific durations as per physician's recommendation.

2008-09-06T08:11:00.001-07:00

The Tridoshas

The Tridoshas (tri meaning three and doshas being the basic physical energies) are the primary and essential factors of the human body that govern our entire physical structure and function. Derived from the Panchmahabhutas, each dosha – which like the elements cannot be detected with our senses but their qualities can be – is a combination of any two of the five bhutas with the predominance of one. Called Vata, Pitta and Kapha in Sanskrit, these three are responsible for all the physiological and psychological processes within the body and mind – dynamic forces that determine growth and decay. Every physical characteristic, mental capacity and the emotional tendency of a human being can therefore be explained in terms of the tridoshas.

Most of the physical phenomena ascribed to the nervous system by modern physiology for example, can be identified with Vata. Just as the entire chemical process operating in the human body can be attributed to Pitta, including enzymes, hormones and the complete nutritional system. And the activities of the skeletal and the anabolic system, actually the entire physical volume of an organism, can be considered as Kapha.

*Vata* (Air and Space)	*Pitta* (Fire and Water)	*Kapha* (Water and Earth)
Light	Light	Heavy
Cold	Hot	Cold
Dry	Oily	Oily
Rough	Sharp	Slow
Subtle	Liquid	Slimy
Mobile	Sour	Dense
Clear	Pungent	Soft
Dispersing
Erratic
Astringent

Each dosha thus shares a quality with another (although there remain slight differences in the nature of shared quality), the third having just the opposite quality. Also, each has an inherent ability to regulate and balance itself, coming from the antagonistic qualities that arise from the doshas constituent elements.

When the doshas are in balance i.e. in a state of equilibrium, we remain healthy. As Charaka, the great ayurvedic sage, explained: "Vata, pitta and kapha maintain the integrity of the living human organism in their normal state and combine so as to make the man a complete being with his indriyas (sense organs) possessed of strength, good complexion and assured of longevity." It is only when that there is imbalance within the three that disease is caused. And since it is the strongest dosha in the constitution that usually has the greatest tendency to increase, one is most susceptible to illnesses associated with an increase of the same.

It is important to realise that these three are forces and not substances. Kapha is not mucus; it is the force that causes mucus to arise. Similarly pitta is not bile; but that which causes bile to be produced. And they are called doshas – literally meaning `faults’ or `out of whack’- as they indicate the fault lines along which the system can become imbalanced.

It is equally important to understand that the three doshas within any person keep changing constantly, due to the doshic qualities of specific lifestyle and environment, such as time and season. And that these three are not separate energies but different aspects of the same energy, present together in an infinite variety of combinations, wherein their qualities overlap and interrelate.

Ayurveda however considers only three types of constitution – in monotypes just one dosha predominates, in duo types two have near similar strength, and in the very rarely found third type all three are equally powerful. Within this broad classification, there are in the first category various sub-types that are listed below for easier reference.

The Panchamahabhutas

2008-09-06T08:08:00.000-07:00

According to Ayurveda everything in life is composed of the Panchamahabhutas – Akash (Space), Vayu (Air), Jal (Water), Agni (Fire) and Prithvi (Earth). Omnipresent, they are mixed in an infinite variety of relative proportions such that each form of matter is distinctly unique. Although each element has a range of attributes, only some get evident in particular situations. Constantly changing and interacting with each other, they create a situation of dynamic flux that keeps the world going.

Within a simple, single living cell for example the earth element predominates by giving structure to the cell. The water element is present in the cytoplasm or the liquid within the cell membrane. The fire element regulates the metabolic processes regulating the cell. While the air element predominates the gases therein. The space occupied by the cell denoting the last of the elements.

In the case of a complex, multi-cellular organism as a human being for instance, akash corresponds to spaces within the body (mouth, nostrils, abdomen etc.); vayu denotes the movement (essentially muscular); agni controls the functioning of enzymes (intelligence, digestive system, metabolism); jal is in all body fluids (as plasma, saliva, digestive juices); and prithvi manifests itself in the solid structure of the body (bones, teeth, flesh, hair et al).

The Panchmahabhutas therefore serve as the foundation of all diagnosis & treatment modalities in Ayurveda and has served as a most valuable theory for physicians to detect and treat illness of the body and mind successfully.

Basis for Ayurvedic Philosophy

2008-09-06T08:03:00.000-07:00

Ayurveda is applicable to every living thing, as implied by its name, the science of life. Vedic sciences attribute life to more things than we normally do - the things such as air, wind, fire, the earth, planets, stars, etc. are all thought to possess conscience like living beings.

The basic premise of Ayurveda is that the entire cosmos or universe is part of one singular absolute. Everything that exists in the vast external universe (macrocosm), also appears in the internal cosmos of the human body (microcosm). The human body consisting of 50-100 million cells, when healthy, is in harmony, self-perpetuating and self-correcting just as the universe is. The ancient Ayurveda text, Charaka, says, "Man is the epitome of the universe. Within man, there is as much diversity as in the world outside. Similarly, the outside world is as diverse as human beings themselves." In other words, all human beings are a living microcosm of the universe and the universe is a living macrocosm of the human beings.

How Ayurveda works.

2008-09-06T08:01:00.000-07:00

Contrary to Western medicine, which often only treats symptoms and can have serious side-effects, Ayurveda treats the patient as a whole, connected to all influences surrounding him. Ayurvedic medicines have no side-effects and are used to increase the patient's natural resistance to disease.

One of the main principles of Ayurvedic theory is the concept of the Five Elements: Earth, Water, Fire, Air and Ether. They form the universe and are also present in the human body. That is why there is an inherent connection between nature and man.

According to Ayurveda the nature and health of the body are determined by the three Dosha's: Vata, Pitta and Kapha. These vibration-characteristics of the body-energy are a vital part of all Ayurvedic treatments and diagnoses. According to Ayurveda the state of the psyche and body-energies have a very important influence on our health. Since it is a holistic medicine it places man within the whole context of environment, way of life, work, diet,...

Principles of Ayurveda

2008-09-06T07:54:00.000-07:00

Introduction

According to ayurvedic philosophy an individual bundle of `spirit’, desirious of expressing itself, uses subjective consciousness or Satwa to manifest sense organs and a mind. Spirit and mind then project themselves into a physical body, created from the five (Pancha) great (maha) eternal elements (bhutas) – together called the Panchamahabhutas – which arise from Tamas. The sense organs then using Rajas to project from the body into the external world to experience their objects. The body becoming the mind’s vehicle, its physical instrument for sense gratification.

The Bhutas combine into "tridoshas" or bioenergetic forces that govern and determine our health or physical condition. While the three gunas (Rajas or activity, Tamas or inertia and Satwa, which balances the first two) or psychic forces determine our mental and spiritual health. Ayurveda is thus a holistic system of health care that teaches us to balance these energies in order to achieve optimum health and well being.

Disease management

2008-09-05T10:19:00.000-07:00

Shamana and Shodhana are the two concepts of disease management in Ayurveda. Shamana means alleviation. Shamana methods mitigate the disease and its symptoms. Shodhana means elimination and Shodhana methods aim at the elimination of the basic cause of disease. There are 5 types of shodana which is well known as panchakarma. Panchakarmas are vamana, virechana, nasya, basti and raktha mokshana. In shamana usually medicines are given internally where as in shodana external treatments are given. Shodana karma have 2 poorvakarma for prepraring the patients body for treatment, ie. snehana and swedana.

Tastes and effects

Ayurveda holds that the tastes of foods or herbs have specific physiological effects. Those tastes that transform after digestion (Vipaka) are more powerful.

Sweet (Madhura) - Sweet foods nourish, cool, moisten, oil, and increase weight
Sour (Amla) - Sour foods warm, oil, and increase weight
Salty (Lavana) - Salty foods warm, dissolve, stimulate, soften, oil, and increase weight
Bitter (Katu) - Bitter foods cool, dry, purify and decrease weight
Pungent (Tikta) - Pungent foods warm, dry, stimulate, and decrease weight
Astringent (Kashaya) - Astringent foods cool, dry, reduce stickiness.
Hot (Jhala)

Medications

2008-09-05T10:17:00.001-07:00

Ayurveda operates on the precept that various materials of vegetable, animal, and mineral origin have some medicinal value. The medicinal properties of these materials have been documented by the practitioners and have been used for centuries to cure illness and/or help maintain good health. Ayurvedic medicaments are made from herbs or mixtures of herbs, either alone or in combination with minerals, metals and other ingredients of animal origin. The metals, animals and minerals are purified by individual processes before being used for medicinal purposes.

Writers and compilers of Ayurvedic literature such as Charaka, Sushruta, Vagabhatta, Bhav Mishra, Shaligram and others have written about the qualities, characteristics and medicinal uses of the herbs, mineral, metals, chemicals, animal parts, cooked food articles, natural foods, fruits etc. Among them, the Bhav Prakash Nighantu, written by Bhav Mishra, is known for its detail .The composition of the Nighantu part (Ayurvedic Materia Medica) of the Bhav Prakash is part of the classical book. The details of the medicinal herbs are given according to the nature, effects, and curative properties as observed by the Ayurvedic practitioners.

Ayurvedic literature has been written by several authors in languages such as Sanskrit, Hindi, Kannada, Tamil, Telugu and more recently, in English.The Shaligram Nighantu was written in Sanskrit. The Banaushadhi Chandrodaya was written in Hindi.The Indian Materia Medica was written in English.

Panchakarma and Ayurvedic massage

2008-09-05T10:13:00.000-07:00

Panchakarma (the five therapeutic modalities) is a collection of purification techniques that Ayurveda prescribes for specific conditions and diseases and for periodic cleansing. A course of Pancharkarma typically includes a nutritional adjustments, herbs, pre or co panchakarma therapies (such as oil massages, hot baths, steam or sauna, shirodhara, dehadhara, hot rice massage etc) and one or some of the main therapies (such as vamana - removal of the kapha toxins, virechana - removal of the pitta toxins, vasti - removal of the vata toxins, raktamoksha - removal of the toxins trapped in blood stream, and nasya - removal of toxins trapped in sinuses and cranial area.

Abhyanga - oil application and mardana - massage form the background of a course of therapy. This combination helps heal pain, circulatory problems, residue of stress, disturbed sleep, stiffness and tiredness. Massage therapy can soothe pain, relax stiff muscles, and reduce the swelling that accompanies arthritis. Advocates claim that, with Ayurvedic massage, deep-seated toxins in the joints and tissues are loosened and released into the system for elimination through natural toxin-release processes. There are several different types of Ayurvedic treatments such as panchakarma, marma massage and abhyangam. Ayurvedic massage is especially developed in Sri Lanka and the Indian state of Kerala.

Development

2008-09-05T10:08:00.000-07:00

Ayurvedic practice was flourishing during the time of Buddha (around 520 BCE), and in this period the Ayurvedic practitioners were commonly using Mercuric-sulphur combination based medicines. In this period mercury, sulphur and other metals were used in conjunction with herbs to prepare the different medications. An important Ayurvedic practitioner of this period was Nagarjuna, a Buddhist herbologist, famous for inventing various new drugs for the treatment of ailments. Nagarjuna was accompanied by Surananda, Nagbodhi, Yashodhana, Nityanatha, Govinda, Anantdev, Vagbhatta etc. The knowledge of Ayurveda progressed a lot during this period, including development of newer and more effective medicines, and is therefore termed as the Golden Period of Ayurveda.

After emerging victorious at the Kalinga War, Emperor Ashoka (304 BC-232 BCE) influenced by the Buddhist teachings, banned any bloodshed in his kingdom in 250 BCE. Therefore many Ayurveda practitioners, who were practicing surgery along with medicine, left the surgical intervention and adopted totally new medicinal treatments. In this period, Ayurveda again evolved and flourished with the invention of new drugs, new methodology and new innovations. The practice of the accompanying surgery slowly died out during this period.

During the regime of Chandragupta Maurya (375-415 AD), Ayurveda was part of mainstream Indian medical techniques, and continued to be so until the colonisation by the British.

Chakrapani Dutta (DuttaSharma) was a Vaid Brahman of Bengal who wrote books on Ayurveda such as "Chakradutta" and others. Chakrapani Dutta was the Rajavaidya of Great King Laxman Sen {some says rajVaid of King Nayapala (1038–1055)}. It is believed by some practitioners that Chakradutta is the essence of Ayurveda.

During the 17th century the colonial Dutch Governor in India (based in Kochi)used the palm leaf manuscripts and services of Ayurvedic physician Itty Achudan to compile his botanical treatise Hortus Malabaricus. Ayurveda has always been preserved by the people of India, despite increasing adoption of European medical techniques during the time of British rule. For several decades the reputation and skills of the various Ayurvedic schools declined markedly as Western medicine and Western-style hospitals were built. However, beginning in the 1970s, a gradual recognition of the value of Ayurveda returned, and today Ayurvedic hospitals and practitioners are flourishing throughout all of India. As well, the production and marketing of Ayurvedic herbal medicines has dramatically increased, as well as scientific documentation of benefits. Today, Ayurvedic medicines are available throughout the world.

History

2008-09-05T08:56:00.000-07:00

History

A statue of the Hindu deity Brahma. Hinduism believes in the divine origin of Ayurveda

Where ayurvedic knowledge ultimately developed is unknown, but oral myths, circumstantial evidence, and several early texts have been used to research its origins. Indigenous Indian medicine is probably as old as the Indus Valley Civilization dating back to 3000 BCE. The meticulously planned cities of Harappa and Mohenjodaro are pointers not only to India’s rich cultural heritage but also to its advanced systems of hygiene and health care. The remains of deer antler and bitumen found in Harappa testify to the existence of a medical practice. It was between 1200 and 700 BCE, that the four sacred Vedas were composed. References to diseases, herbs and herbal cures can be seen in all the four Vedas especially in the Rig Veda. The Atharva Veda has many hymns eulogizing herbs. Many plants were worshipped as deities and invoked by incantations. There were also many Mantras (invocations) to combat jaundice, consumption and hereditary diseases among others. The Atharvan hymns chanted for the cure of diseases were known as Bhaishajyams and those for attaining longevity and prosperity were called Ayushyams. These hymns, especially the Ayushyams are considered to be the foundation for advances in later medicine.

In in inception, the system of Ayurvedic medicine was orally transferred via the Gurukul system until a written script came into existence. In this system, the Guru gave a solemn address where he directed the students to a life of chastity, honesty, and vegetarianism. The student was to strive with all his being to heal the sick. He was not to betray patients for his own advantage. He was required to dress modestly and avoid alcohol or drugs. He was to be collected and self-controlled, measured in speech at all times. He was to constantly improve his knowledge and technical skill. At the patient's home, he was to be courteous and modest, directing all attention to the patient's welfare. He was not to divulge any knowledge about the patient and his family. If the patient was incurable, he was to keep this to himself if it was likely to harm the patient or others.

The normal length of the student's training appears to have been seven years. Before graduation, the student was to pass a test. But the physician was to continue to learn through texts, direct observation (pratyaksha), and through inference (anumāna). In addition, the vaidyas attended meetings where knowledge was exchanged. The practitioners also gained knowledge of unusual remedies from laypeople who were outside the huffsteter community such as hillsmen, herdsmen, and forest-dwellers.

A common myth states that ancient "rishis" (seers) revealed the knowledge after meditations on the questions of life. The result was a treatise of philosophy encrypted in poetry and mythology, partly to reveal the knowledge to true students and partly to help memorize the voluminous oral content. Ayurveda is said to have been first compiled as a text by Agnivesha, in his book Agnivesh tantra, which was written during Vedic times. The book was later revised by Charaka, and renamed to Charaka Samhitā (encyclopedia of the physician Charaka). Other early texts of Ayurveda include the Charaka Samhitā and the Sushruta Samhitā The system was orally transferred via the Gurukul system until a script came into existence. The earliest scripts would have been written on perishable materials such as Taalpatra and Bhojapatra, which could not be readily preserved. The script was later written on stone and copper sheets. Verses dealing with Ayurveda are included in the Atharvaveda, which implies that some form of Ayurveda is as old as the Vedas. Ayurvedic practices have also evolved over time, and some practices may be considered innovations upon earlier Vedic practices, such as the advances made during the Buddhist period in India.

Dhanvantari, the God of Ayurveda

According to India's Council for Research on Ayurveda, the Ayurvedavatarana (the "descent of Ayurveda") or origin of Ayurveda is said to be a divine revelation of the Hindu deity as he awoke to recreate the universe. It was revealed to the gods through the means of the divine physician Dhanvantari who emerged from the churning of the celestial ocean. This knowledge was passed directly to Daksha Prajapati in the form of shloka sung by Lord Brahma, and this was in turn passed down through a successive chain of deities to Lord Indra, the protector of dharma. According to this account, the first human exponent of Ayurveda was Bharadvaja, who learned it directly from Indra. Bharadvaja in turn taught Ayurveda to a group of assembled sages, who then passed down different aspects of this knowledge to their students. According to tradition, Ayurveda was first described in text form by Agnivesha, in his book the Agnivesh tantra. The book was later redacted by Charaka, and became known as the Charaka Samhitā. Another early text of Ayurveda is the Sushruta Samhitā, which was compiled by Sushruta, the primary pupil of Dhanvantri, sometime around 1000 BCE. Sushrut is known as the Father of Surgery, and in the Sushrut Samhita, the teachings and surgical techniques of Dhanvantri are compiled and complemented with additional findings and observations of Sushrut regarding topics ranging from obstetrics and orthopedics to ophthalmology. Sushrut Samhita together with Charaka Samhitā, served as the textual material within the ancient Universities of Takshashila and Nalanda. These texts are believed to have been written around the beginning of the Common Era, and are based on a holistic approach rooted in the philosophy of the Vedas and Vedic culture. Holism is central to ayurvedic philosophy and elements of holism is found in several aspects of ayurveda.

In the Mahabharata it is stated that Lord Krishna had a son named Samb. He was suffering from leprosy. In order to treat him, Krishna invited special Brahmins from shakdvipa (believed as present-day Iran). They were sun worshipers and famous astronomers. They treated Samb and cured him of leprosy. Shakdvipiya brahmins originated from those shakdvipa origin brahmins and are also called as magi brahmins. Sakaldwipya are said to be specialized in ayurveda, astronomy, astrology and the Sakaldwipiya are the sun worshipper or so-called Saura.

The most detailed account of the origin of Śākadvīpīs or Bhojakas occurs in Bhavishya Purana (chapter 133). They also played a great role in Ayurveda. The founder of modern Ayurveda Charaka was a Maga or Sakaldwipiya. Different schools of Sanskrit philosophy such as Nyaya, Vaisheshika, Sankhya, Yoga, Vedanta and Mimamsa influenced Ayurveda. The principles expounded in these philosophies facilitated the development within Ayurveda of its theory of humoral pathology which propounds that the human body is composed of Tridoshas, the three humors – Vata, Pitta and Kapha. When these are in equilibrium they are called the Tridhatus. The body in which these three humors are in a state of equilibrium enjoys perfect health; their disequilibrium causes ill health.

Although Ayurveda was formulated in ancient times, there were a number of additions made during the Middle Ages. Alongside the ancient physicians Sushruta and Charaka, the medieval physician Vagbhata, who lived in the 7th century, is considered one of the three classic writers of Ayurveda. In the 8th century, Madhav wrote the Nidāna, a 79-chapter book which lists diseases along with their causes, symptoms, and complications. He also included a special chapter on smallpox (masūrikā).

Current status

2008-09-04T12:15:00.000-07:00

In the early 20th century, Ayurvedic physicians began to organize into professional associations and to promote their case for national recognition and funding. This began to become a reality after Indian independence in 1947. Ayurveda is now a statutory, recognised medical system of health care in India. The Central Council of Indian Medicine (CCIM) governs and recommends policies for the research and development of the system. An Encyclopedia on Ayurveda - Ayushveda.com has been developed to promote the knowledge of Ayurveda worldwide. Elsewhere in the world, ayurveda is an alternative medicine.

In India, practitioners in Ayurveda undergo five and a half years of training including a year of internship in select Ayurveda medical schools wherein they earn the professional doctorate degree of Bachelor of Ayurvedic Medicine and Surgery (BAMS). A Bachelor's degree with a major in Science [Physics, Chemistry, Biology] and a minor in Sanskrit is desirable for candidates interested in taking up the course. Select institutions like the Banaras Hindu University, Varanasi, offer higher doctorates and postgraduate training such as MD (Ayurveda) which includes a three-year residency and a dissertation similar to the MD or MS degrees in modern systems of western medicine.

Approximately 80% of the world population uses traditional medicine as their primary health care.

Scientific evidence

2008-09-04T12:12:00.000-07:00

As a traditional medicine, many ayurvedic products have not been tested in rigorous scientific studies and clinical trials. The National Center for Complementary and Alternative Medicine states that "most clinical trials of Ayurvedic approaches have been small, had problems with research designs, lacked appropriate control groups, or had other issues that affected how meaningful the results were."

In India, research in Ayurveda is largely undertaken by the statutory body of the Central Government, the Central Council for Research in Ayurveda and Siddha (CCRAS), through a national network of research institutes. However, "even staunch advocates of Ayurveda like cardiologist Dr. M.S. Valiathan...admit that 'clinical studies that would satisfy the liberal criteria of WHO World Health Organisation have been alarmingly few from India, in spite of patients crowding in Ayurvedic hospitals"'.

Despite these misgivings, some ayurvedic products, mainly herbs used for phytotherapy, have been tested with promising results. Turmeric has been used in Ayurvedic medicine since 1900 BC, and its derivative curcumin appears to have beneficial properties. Tinspora cordifolia has been tested. Among the medhya rasayanas (intellect rejuvenation), two varieties of sage have been been tested; one improved word recall in young adults, and another improved symptoms in Alzheimer's patients. In some cases Ayurvedic medicine may provide clues to therapeutic compounds. For example, derivatives of snake venom have various therapeutic properties. Many plants used as rasayana (rejuvenation) medications are potent antioxidants. Neem appears to have beneficial pharmacological properties as well.

A systematic review of Ayurveda treatments for rheumatoid arthritis concluded that there was insufficient evidence, as most of the trials were not done properly, and the one high-quality trial showed no benefits. A review of Ayurveda and cardiovascular disease concluded that while the herbal evidence is not yet convincing, the spices are appropriate, some herbs are promising, and yoga is also a promising complementary treatment.

Safety concerns

2008-09-04T12:09:00.000-07:00

There is evidence that using some ayurvedic medicine, especially those involving herbs, metals, minerals, or other materials involves potentially serious risks, including toxicity.

A research study published in 2004 in the Journal of the American Medical Association studied the chemistry of ayurvedic compounds and found significant levels of toxic heavy metals such as lead, mercury and arsenic in 20% of Ayurvedic preparations that were made in South Asia for sale around Boston and extrapolated the data to America. The Journal found that, if taken according to the manufacturers' instructions, this 20% of remedies "could result in heavy metal intakes above published regulatory standards" Similar studies have been performed in India, and have confirmed the presence of heavy metals. The main concern of metal toxicity from misuse of ayurvedic medicines are well known. What is not well-known however is the field and detailed knowledge of Rasa Shastra, the practice of using heavy metals therapeutically as anti-microbials and anti-cancer agents much as cisplatin or silver are used in mainstram medicine. In Rasa Shastra, the metals are meticulously and elaborately processed to oxides, salts and ashes that do not have the same biological activity as the more active, unprocessed compounds. Experienced practitioners of ayurveda assert that "heavy metals are integral to some formulations and have been used for centuries. There is no point of doing trials as they have been used safely and have mention in our ancient texts." In addition, tens of thousands of patients are using the Rasa Shastra formulations in clinical settings in India under supervision and show no deleterious clinical effects. Vaidyas assert there are four main problems with the heavy metals issue: 1) manufacturers are often taking short-cuts in production for profit incentives, 2) there are adulterants in the products due to environmental contamination, 3) modern medical doctors are not well-versed in medicinal chemistry and the methodology known for testing bioavailability in Rasa Shastra, 4)there are too many other sources of heavy metals in modern patients that are not being identified, such as hair dyes, eye makeup, medical preservatives, and occupational exposures.

There is a technique of detoxification applied to heavy metals and toxic herbs called samskaras, which is similar to the Chinese pao zhi although the Ayurvedic technique is more complex and may involve prayers as well as physical pharmacy techniques.

The described detoxification is a simple chemical process which involves four successive rounds of boiling the crude Aconitum root in cow's urine (twice) and cow's milk (twice). This process is claimed to chemically modify both toxic and proposed therapeutic components of the root. It also extracts some of these compounds from the root into the boiling solvents, thereby decreasing their concentration in the final product.

Institutions and practitioners

2008-09-04T12:07:00.000-07:00

Ayurvedic practitioners have been appointed as Honorary Ayurvedic Physician to the President of India. Every year on the occasion of Dhanvantari jayanti, a prestigious Dhanvantari Award is conferred on a famous personality of Medicine, including Ayurveda. Traditionally Kerala has been the leading state in India that promoted Ayurveda as a medical system, because there existed about 8 families known as 'Ashtavaidyas' who practised ayurveda generation after generation. Even now a few number of these families exist (Pulamanthole Mooss, Thaikkattu mooss,Vayaskara mooss,Olassa mooss,Kuttancheri mooss,Chirattaman mooss,Vellod mooss,& Alathiyur Nambi, Vaidyamadhom,). They taught the ayurveda system of treatment to several people and it spread through them. It led to the establishment of Ayurveda colleges and also inspired research activities in Ayurveda. Now there are many Ayurvedic centers all over Kerala, and, of late, several Ayurveda colleges also have come up. Apart from Ashtavaidyas there had been prominent traditional vaidya families practicing in all the eight branches of Ayurveda with utmost efficacy amongst them the prominent being the descendant of Late Chatharu Nair who was the last word in Ayurveda Pediatrics at the time of his living on whose memmory CNS Ayurveda Chikitsalayam ( Chatharu Nair Smarak) functions in Mezhathur, Kerala.

The National Library of Ayurveda Medicine (NLAM) is attempting a project with the objective of standardizing Ayurveda medicine. The NLAM repository explains in detail the preparation methods of various Ayurveda formulations using standard terms. It gives brief explanation and co-relation of plants, minerals, metals and gemstones (also known as Ratnagarbhas) used as ingredients in Ayurveda medicine. The NLAM digital library / database is being developed per the following guidelines. It has been divided into three active phases of development and is in phase one as of 2008.

In the West, The National Institute Of Ayurvedic Medicine has conducted research in association with the National Cancer Institute.

Practice in the West

Attempts are being made by westerners to export the essence of ayurveda to complement their own medical systems, where steadily biomedicine industry predominates.

As a result of regulations in medical practice in Europe and the America, the most commonly practised Ayurvedic treatments in the west are massage, dietary counseling and herbal advice. The National Ayurvedic Medical Association-USA (NAMA) is one of several groups seeking to set standards for Ayurveda in the West. There are 26 schools in the US and dozens in Europe which are teaching 500-plus hour courses for proficiency as Ayurvedic health practitioners that are then certified but not licensed.

Ayurveda

2008-09-04T12:05:00.000-07:00

Ayurveda (Devanagari: आयुर्वेद) or Ayurvedic medicine is the most ancient of the six recognized Indian Systems of Medicine to the Indian subcontinent. It is sometimes considered to be a Hindu system of health care because of its origins in the oral advice on living from the Vedic metaphysics (Charaka Samhita). It is used by millions of people in India, Nepal, Sri Lanka and increasingly in the Western world as alternative medicine. It is widely considered to be the oldest continously practiced system of medicine on the planet, dating back to the pre-vedic period of 5000 BC. The oldest Indian texts, Rigveda and Atharva-veda, discuss medicine, and classical Ayurvedic texts of Charak Samhita and Sushruta Samhita were written around 1000 BC.

The word "Ayurveda" is a tatpurusha compound of the word āyus meaning "life," "life principle," or "longevity" and the word veda, which refers to a system of "knowledge" or "wisdom." Thus "Ayurveda" roughly translates as the "wisdom for living" or "knowledge of a long life". According to Charaka Samhita, "life" itself is defined as the "combination of the body, sense organs, mind and soul, the factor responsible for preventing decay and death, which sustains the body over time, and guides the processes of rebirth." The related term of Suddha (pure) medicine refers to classical Ayurvedic medicine. According to this perspective, Ayurveda is concerned with measures to protect "ayus", which includes healthy living along with therapeutic measures that relate to physical, mental, social and spiritual harmony. Ayurveda is also one among the few traditional systems of medicine to contain a sophisticated system of surgery (which is referred to as "salya-chikitsa"(chikitsa=examination)).