Review Article Volume 5 Issue 6
Aradhya Ayurvedic Hospital & Panchkarma research Centre, India
Correspondence: Arpit Kumar Ranawat, Aradhya Ayurvedic Hospital & Panchkarma research Centre, 42, tirupati nagar, behind railway station road, Near baafna deep school, Mandsaur 458001(M.P.) India, Tel +91-9584737163
Received: May 24, 2016 | Published: March 15, 2017
Citation: Ranawat AK (2017) A Brief Review about Ayurveda. Int J Complement Alt Med 5(6): 00170. DOI: 10.15406/ijcam.2017.05.00170
The word “AYURVEDA” is a combination of two words - 1. Ayur (means life) 2. Veda (means science)
So we have to know both of the words to know “AYURVEDA”.
We want to live a healthy life. Mostly and generally, we were healthy by birth. But due to climatic condition, food, life style and by some important factors by our mother and father we engaged with some physical, mental and anatomical problems. Definitely we want to cure ourselves, so we try to find solutions for a healthy life.
Ayurveda described each and every thing about healthy life (mental, physical, and anatomical) since thousands of the years.
The main classical books of ayurveda are Charak samhita, Susrut samhita, Ashtang Hridayam. Commonly we can say them “Vrihatrayi”. Ayurveda is also called as “5th veda”. It means, ayurveda is an important part of “atharv veda”.
VedaVeda means science. A complete source which helps to know in a proper way. 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. Ayurvedais thus a holistic system of health care that teaches us to balance these energies in order to achieve optimum health and well being.
The main source of knowledge in this field therefore remains the Vedas, the divine books of knowledge they propounded, and more specifically the fourth of the series, namely Atharvaveda that dates back to around 1000 BC. Ayurveda is the oldest surviving complete medical system in the world. Derived from its ancient Sanskrit roots - ‘ayus' (life) and ‘ved' (knowledge)- and offering a rich, comprehensive outlook to a healthy life, its origins go back nearly 5000 years. To when it was expounded and practiced by the same spiritual rishis, who laid the foundations of the Vedic civilisation in India, by organising the fundamentals of life into proper systems.
Of the few other treatises on Ayurveda that have survived from around the same time, the most famous are Charaka Samhita and the Sushruta Samhita which concentrate on internal medicine and surgery respectively. The Astanga Hridayam is a more concise compilation of earlier texts that was created about a thousand years ago. These between them forming a greater part of the knowledge base on Ayurveda as it is practiced today.
The art of Ayurveda had spread around in the 6th century BC to Tibet, China, Mongolia, Korea and Sri Lanka, carried over by the Buddhist monks travelling to those lands. Although not much of it survives in original form, its effects can be seen in the various new age concepts that have originated from there.
No philosophy has had greater influence on Ayurveda than Sankhaya’s philosophy of creation and manifestation. Which professes that behind all creation there is a state of pure existence or awareness, which is beyond time and space, has no beginning or end, and no qualities. Within pure existence, there arises a desire to experience itself, which results in disequilibrium and causes the manifestation of the primordial physical energy. And the two unite to make the "dance of creation" come alive.
Imponderable, indescribable and extremely subtle, this primordial energy- which and all that flows from its existing only in pure existence -is the creative force of all action, a source of form that has qualities. Matter and energy are so closely related that when energy takes form, we tend to think of it in terms of matter only. And much modified, it ultimately leads to the manifestation of our familiar mental and physical worlds.
It also gives rise to cosmic consciousness, which is the universal order that prevades all life. Individual intelligence, as distinct from the everyday intellectual mind, is derived from and is part of this consciousness. It is the inner wisdom, the part of individuality that remains unswayed by the demands of daily life, or by Ahamkara, the sense of `I-ness’.
A Sanskrit word with no exact translation, Ahamkara, is a concept not quite understood by everyone as it is often misleadingly equated to `ego’. Embracing much more than just that, it is in essence that part of ‘me’ which knows which parts of the universal creation are ‘me’? Since ‘I’ am not separate from the universal consciousness, but ‘I’ has an identity that differentiates and defines the boundaries of `me’. All creations therefore have Ahamkara, not just human beings.
There arises from Ahamkara a two-fold creation. The first is Satwa, the subjective world, which is able to perceive and manipulate matter. It comprises the subtle body (the mind), the capacity of the five sense organs to hear, feel, see, taste and smell, and for the five organs of action to speak, grasp, move, procreate and excrete. The mind and the subtle organs providing the bridge between the body, the Ahamkara and the inner wisdom, which three together is considered the essential nature of humans.
The second is Tamas, the objective world of the five elements of sound, touch, vision, taste and smell- the five subtle elements that give rise to the dense elements of ether or space, air, fire, water and the earth- from which all matter of the physical world is derived. And it is Rajas, the force or the energy of movement, which brings together parts of these two worlds.
It is worth noting that even at the stage of the dense elements the philosophy of creation-which according to Sankaya is now and in the present, without any past and any future- is still dealing with aspects of existence beyond our simple physical realms. The point of contention being that we are the first and foremost spirit experiencing existence. To use Ayurveda in daily life, one has neither to accept nor even understand this philosophy. But it does provide a deeper insight into how Ayurveda works towards betterment of your health.
Ayurveda therefore is not simply a health care system but a form of lifestyle adopted to maintain perfect balance and harmony within the human existence, from the most abstract transcendental values to the most concrete physiological expressions. Based on the premise that life represents an intelligent co-ordination of the Atma(Soul), Mana (Mind), Indriya (Senses) and Sharira (Body).
That revolves around the five dense elements that go into the making of the constitution of each individual, called Prakriti. Which in turn is determined by the vital balance of the three physical energies - Vata, Pitta, Kapha and the three mental energies - Satwa, Rajas, Tamas.
Ayurveda thus offers a unique philosophy that balances the physical, mental, emotional and spiritual components necessary for holistic health.
Ayurveda, being a vast science is divided into eight branches, which are collectively called as Ashtang Ayurveda. Like any other modern medicinal therapies, Ayurveda believes in specialized treatment for different body parts. Thus, the medicinal art have been categorized under branches that deal with psychiatry, internal medicine, treatment of eyes, ears, nose, throat and head, toxicology and gerentorology separately. Ayurveda is the first ever medicine system to categorize pediatrics, aphrodisiacs and surgery as the branches of any medicinal science.
List of the eight branchesAyurveda is oldest medical science known to mankind and mainly aims at healthy living and long life unlike other medical science which simply focus on the treatment of ailments and diseases. According to Ayurvedic science, there should be proper balance between the inner constituent elements of the body for a healthy existence.
Kaumara BhrityaAyurveda is a very elaborate and vast medicinal science. It deals with several kinds of complex ailments and surgeries. The science of Ayurveda is divided into eight different categories in order to clearly demarcate the treatment of one ailment from another. That is why the science of Ayurveda is often referred as Astang Ayurveda i.e. the life science with eight branches.
Graha ChikitsaAyurveda is an ancient medicinal science. It originated in the Indian subcontinent about 5000 years ago and is considered to be one of the most advance medical therapies existing in the world till now. In contemporary times, it has also gained popularity in the western world and is considered to be a form of complementary and alternative medicine (CAM).
Rasayana ChikitsaRasayana Chikitsa is the branch of Ayurvedic science, which deals with various aspects of preventive health care. This branch of Ashtang Ayurveda aims at achieving a long and healthy life. It includes longevity, improved memory, health, youthfulness, glow, complexion, generosity, strength of body and senses.
KayachikitsaAyurveda is the holistic approach, which is mainly concerned with the treatment of the body. In the process, the person undergoes a change in the lifestyle, which includes change in food, clothing and sometimes even residence. Ayam and vyayam, yogasadhana and gati are some of the vital components that are included in an ayurvedic treatment.
Shalakya TantraOne out of the eight branches of Ayurveda, Shalakya Tantra deals with the etiology, diagnosis, prognosis, prevention and treatment of diseases that are located above the neck region such as the head, ear, nose, eye and throat. It is responsible for all types of problems in and around the head.
Shalya ChikitsaIn the ancient India, surgery was principally pioneered by Ayurveda. Shalya Chikitsa is a significant branch of Ayurvedic science. The name of the sage-physician, Susruta, is synonymous with surgery. From his treatise Susruta Samhita, we have become aware of the thousand of years ago sophisticated methods of surgery that were practiced in India.
Vrishya ChikitsaVrishya Chtikitsa is a branch of Ayurveda that explains the art of producing healthy progeny for the creation of a better society. It deals with various diseases like infertility and conditions relating to weak shukra dhatu or the vital reproductive fluids of the body. Vrishya Chtikitsa is also known as Vajikarana, which means the medicine or therapy by which a man becomes capable of copulating with a woman.To know about ayurveda, we have to understand in following basics of ayurveda-
“TRI” means three and “DOSHA” is hypothetical factors of ayurveda which are most essential for the body. So the “tridosha” are
Ayurveda described all diseases and wellness on the basis of “TRIDOSHA”.
Pittam Pangu Kafam pangu, Pango mal dhatavah,
Vayun yatra niyanti tatra gachchhanti meghvata.
Vata governs movement in the body, the activities of the nervous system and the process of elimination. Vata influences the other doshas.
Cold, light, dry, irregular, rough, moving, quick, changeable
If Vata dosha predominates, movement and change are characteristic of your nature. You will tend to always be on the go, with an energetic and creative mind. As long as Vata is in balance, you will be lively and enthusiastic, with a lean body.
Those with a predominance of Vata dosha are usually have a thin, light frame and excellent agility. Their energy comes in bursts, and they are likely to experience sudden bouts of fatigue. Vatas typically have dry skin and hair and cold hands and feet. They sleep lightly and their digestion can be sensitive. When the Vata dosha becomes imbalanced, it manifests in the body as weight loss, constipation, hypertension, arthritis, weakness, restlessness, and digestive challenges.
Vatas love excitement and new experiences. They are quick to anger but also to forgive. When Vatas are in balance, they are energetic, creative, and flexible. They also take initiative and are lively conversationalists. When unbalanced, they are prone to worry and anxiousness and often suffer from insomnia. When they feel overwhelmed or stressed, their response is, “What did I do wrong?”
If excessive stress in your life leads to your Vata force becoming imbalanced, your activity will start to feel out of control. Your mind may race, contributing to anxiety and insomnia. You may start skipping meals, resulting in unintended weight loss, and your digestion may become irregular. If you notice these early symptoms of a Vata imbalance, slow down, take time to meditate, don’t skip meals, and get to bed earlier. A regular lifestyle routine helps ground Vata so you are not carried away into the ethers.
According to ayurveda, it is important to eat foods that have a balancing effect upon the dominant dosha or that will pacify (stabilize) a dosha that has become excessive or aggravated. Since Vata is drying, cooling and light, favor foods that are oily, warming, or heavy. The best tastes to pacify Vata are sweet, salty and sour. Minimize foods that are pungent, bitter, or astringent.
Note: Favoring heavy foods such as sweets, oils, and richer foods may contribute to weight gain. Focus on natural grains, and heavy, moist fruits and vegetables. Keep your sweets to a minimum and use low-fat milk products. Cook your food for easy digestion.
This is second dosha of the body. Generally it refers to heat/fir. All sensation of the body which represent heat or burning sensation of body are related to the Pitta dosha.
The Pitta dosha controls digestion, metabolism, and energy production. The primary function of Pitta is transformation.
Hot, light, intense, penetrating, pungent, sharp, acidic. Those with a predominance of the Pitta principle have a fiery nature that manifests in both body and mind.
Pittas are usually of medium size and weight. They sometimes have bright red hair, but baldness or thinning hair is also common in a Pitta. They have excellent digestion, which sometimes leads them to believe they can eat anything. They have a warm body temperature They sleep soundly for short periods of time and have a strong sex drive. When in balance, Pittas have a lustrous complexion, perfect digestion, abundant energy, and a strong appetite. When out of balance, Pittas may suffer from skin rashes, burning sensations, peptic ulcers, excessive body heat, heartburn, and indigestion.
Pittas have a powerful intellect and a strong ability to concentrate. When they’re in balance, they are good decision makers, teachers, and speakers. They are precise, sharp-witted, direct, and often outspoken. Out-of-balance Pittas can be short-tempered and argumentative.When Pittas are overstressed, their typical response is “What did you do wrong?”
Since an excess of Pitta dosha overheats the mind and body, favor cool foods and liquids. Foods with sweet, bitter, and astringent tastes are best. Reduce foods that are pungent, salty, and sour.
It represents power, strength, heaviness, passion etc. its features little same to vata dosha. But vata has dryness which is opposite of kapha dosha.
Kapha governs the structure of the body. It is the principle that holds the cells together and forms the muscle, fat, bone, and sinew. The primary function of Kapha is protection.
Heavy, slow, steady, solid, cold, soft, oily.
Kapha types have a strong build and excellent stamina. Large, soft eyes; smooth, radiant skin; and thick hair are also important Kapha characteristics. Those who are predominantly Kapha sleep soundly and have regular digestion. But when Kapha builds to excess, weight gain, fluid retention, and allergies manifest in the body. When they’re out of balance, Kapha types may become overweight, sleep excessively, and suffer from asthma, diabetes, and depression.
Kaphas are naturally calm, thoughtful, and loving. They have an inherent ability to enjoy life and are comfortable with routine. When in balance, Kaphas are strong, loyal, patient, steady, and supportive. People with an excess of Kapha tend to hold on to things, jobs, and relationships long after they are no longer nourishing or necessary. Excess Kapha in the mind manifests as resistance to change and stubbornness. In the face of stress, the typical Kapha response is “I don’t want to deal with it.”
According to ayurveda, it is important to eat foods that have a balancing effect upon the dominant dosha or that will pacify (stabilize) a dosha that has become excessive or aggravated. Because Kapha is heavy, oily and cold, favor foods that are light, dry, or warm. Foods with pungent, bitter, and astringent tastes are most beneficial for pacifying Kapha. Reduce foods with sweet, sour, and salty tastes.
Ayurveda described anatomy, physiology of the body in a another hypothetical way, which call as dhatus.
According to ayurveda, human body have seven dhatu, which regulate normal and abnormal anatomy and physiology of the body.
The Sapta (seven) Dhatus (tissues) elements form the pillars of the body that form the means of nourishment and growth while providing support to the body as well as the mind. As followings
All dhatus formed in a particular order in our body. Firstly when we use to eat food then our dhatwagni starts to make dhatus start with rasa, then rakta, mansa, meda, asthi, majja and lastly shukra.
There is some concept of formation of all dhatus in the body.
Since the dhatus support and derive energy from each other, affecting one can influence others. For instance, interference in the manufacture of the plasma affects the quality of the blood, which in turn affects the muscle. Each tissue type has its own agni, which determines metabolic changes in the tissues. And forms by-products, which are either used in the body or excreted. Menstural periods for example are a by-product of rasa. The tissues are also governed by the three doshas, and any imbalance in them also causes imbalances in dhatus. Heavy periods therefore can also be caused by the effects of the excess of Kapha on plasma.
Malas are the various waste products of the dhatus produced during the normal metabolical process. The three primary malas being Purisa(faeces), Mutra (urine) and Sweda (sweat). Ayurveda clearly states that only a balanced condition of doshas, dhatus and malas is arogya (good health or disease free condition) and their imbalance is the cause of ill health or disease.
Purisa is the waste left back after nutrients of digested food have been absorbed in the small intestine. While water and salt absorbed in the large intestine, the residue now converted into solid faces, leaves the body. The consistency of the faeces depending both on gastrointestinal mobility and nature of diet.
The tridosha must be in balance to ensure normal evacuation. Pitta and kapha help digestion and vata governs the mobility throughout the process. Any discrepancy or imbalance between these can lead to various symptoms of abdominal heaviness or pain, flatulance, constipation or diarrohea. It may also give rise to diseases as rheumatoid arthritis, osteoarthritis, low-back pain, asthama, bronchitis as well as stomach ulcers and irritable bowels.
Mutra is derived during the course of biological processes within the human body. The first stage of urine formation begins in the large intestine where fluids are absorbed into the system. The entire urinary system (kidneys, uterus, bladder and urethra) takes part in the formation and elimination of urine, regulating the fluid balance in our body and also maintaining blood pressure. Any imbalance of increased or decreased urine may result in disorders as kidney stones urinary infections, cystitis, abdominal pain and bladder disorders.
Sweda is the third primary mala, and it occurs as a waste product during the synthesis of meda dhatu (fatty tissue). Eliminated through skin pores, it controls body temperature and helps to regulate the electrolytic balance. The channels responsible for bringing the sweat to skin surface are known as sweda vaha srotas. It is essential that normal formation and flow of sweat takes place as otherwise it may lead to skin infections, itching/burning sensation over the body, loss of fluid balance and reduced body temperature.
Balanced Doshas (humours), healthy Agni, a good state of tissues and their metabolic end- products lead to a balanced state of the senses, mind and spirit, all of which lead to health.
In Ayurveda, food (Ahar), sleep (nidra) and brahmacharya (controlled sex) are regarded as the three pillars or tripods of healthy living. It is important for our body to be adjusted to timely intake of good quality and proper food, regular sleeping habits and controlled indulgence in sex because as all this ensures long and healthy life. It is thus vital to have a regular systematic food and sleeping habit so that the body has a regularized automatic system of maintenance. It is even mandatory to maintain a balanced sex life and avoid extra indulgence worldly life. This practice of celibacy along with a proper daily regime not only promotes life and preserves health but also give enrichment to the soul and other cognitive organs and the mind. Given below is the description of the three pillars or tripods of healthy living- Three Tripods In Ayurveda.
Diet: We are what we eat. So, it is essential to know what to eat, when to eat, how much to eat and how to eat. Though there are concepts of generalized diets, which are applicable to one and all, Ayurveda says that it is the individual who knows best what suits his body and mind and he should thus, act accordingly. The popping of all the vitamin pills in the world is not going to make you healthy - for all you know your body might just reject them. One important principle in Ayurveda is that ‘there is nothing in the world which is not a good food’, it is only the combination of several factors that renders a substance unfit for consumption for a particular individual while the same substance might be absolutely palatable and digestible and in fact, good for the health of another individual.
The second important point to be noted that whatever the substance, however good it may be, if taken in excess, will become toxic and harmful to the body. Timely and moderate eating habits will serve you well.
Ayurveda also accept panchmahabhoota concept.
The concept is “Each and everything of the universe is made up of panchmahabhoota.”
It means that everything of the universe that visible or non-visible but made up of panchmahabhoota (five elements).
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.
Panch Mahabhutas |
Sense Organs |
Sensory Faculty |
Properties |
Actions |
|
|
|
*Creates natural void in the body |
Produces softness, lightness and porosity |
|
|
|
*Light, clear and dry. |
Creates dryness, lightness and emaciation. |
|
|
|
*Rough & bright eyes |
Helps in digestion, maturation, improves eye sight |
|
|
|
*Heavy, immobile, compact & rough. |
*Increases firmness & strength of the body |
|
|
|
*Cold, heavy fluid |
*Imparts glossiness. |
The meaning of “swastha vritta” is life style to live a healthy life.
All acharya wrote on swastha vritta in detail.
We can understand about swastha vritta mainly in following headings.
Dincharya means life style on daily basis.
In Sanskrit, the word 'dincharya' means daily routine. According to Ayurveda, one should follow the dincharya in order to lead a healthy and disease-free life. Every day, two cycles of change pass through the human body, each bringing a Vata, Pitta, or Kapha predominance. Based on the cycles of vata, pitta and kapha, our daily routine should be divided into morning, noon, evening/twilight, dinner and bedtime.
In the Ayurvedic texts, it is written that a person should wake up two hours prior to the sunrise, if he/she is not suffering from any diseases such as fever or diarrhea. Very young, very old and sick people are some of the exceptions. According to dincharya, the day should be kick-started by eliminating the colon and the bladder, followed by a thorough cleaning of the senses - ears, eyes, mouth etc. This should be followed by oil self massage. Exercise in the morning, just after the massage, helps rejuvenate the body and soul. After bathing, one should head towards the dining table for breakfast. The day follows by activities like studying, working or traveling. During the lunch, one should consume nutritious meal. After working for the day, twilight is the time to offer evening prayers. Dinner should consist of a light meal. Before going to bed, one should sit back and relax. By following the dincharya of Ayurveda, one can ensure a healthy life.
Though it is difficult to follow a stringent dinacharya in this fast moving life, it is highly recommended by Ayurvedic physicians, because a number of health benefits are associated with it. The dinacharya makes one to lead a healthy and disciplined life. According to the latest studies in the field of medical science, people who stick to the daily routine are more fit than those, who do not have a particular time to perform their everyday activities. It is said that dinacharya reduces the stress level to a great extent. In addition to this, the person's body is purified and detoxified. Therefore, barring a few exceptions like sickness, very old and young age, Ayurvedic dinacharya is recommended for everyone.
The Ayurvedic classics give us detailed descriptions of how to maintain healthy and disciplined lifestyle. Charaka has given a comprehensive and detailed account of the mode of living and rules of good conduct to be followed if we want a good, healthy and happy life. The average span of life for human beings should be one hundred years, but this may decrease if the prescribed good conduct is not adhered to.
The Ayurvedic classics give us detailed descriptions of how to maintain a healthy and disciplined lifestyle. According to the science of life, the average span of life for human beings is one hundred years, which may decrease if the prescribed good conduct is not adhered to. The ancient medicinal form suggests that in order to achieve the fourfold objective of life-dharma (virtuous duty), artha (wealth), kama (enjoyment) and moksha (salvation), we must have good health.
Ritucharya means life style according to season of nature.
As we know that the climatic and seasonal changes have an important effect on the health of a person, it is important to make our body immune enough to adjust to those changes and adapt itself accordingly. Ayurveda recognizes that seasonal changes have a profound effect on our health, and recommends many helpful suggestions for how we can adapt our lifestyle to stay balanced in each season.
Ayurveda made the suggestions person specific because one lifestyle or diet cannot suit everybody as people have different constitutional make up. Seasonal Regime in Ayurveda According to Ayurveda the constitution or dosha of the body and the seasons are intimately related.
Our health is affected by the qualities of the climate we live in; our outer environment influences our inner world. For example, when the air is damp, cold and wet it increases these qualities in your body. Hence there is an increase in mucous, catarrh and colds in winter. There are various environmental factors like temperature, humidity, wind, rain, clouds and atmospheric pressure and sunlight etc that affect our health.
Swastha vritta tell us that what should we have to do for healthy life. Here healthy means well being of mental, physical, anatomical health.
To know about ayurvedic treatment, we have to classify like that,
Shaman chikitsaShaman Chikitsa, used to subdue the vitiated Doshas, due to which any ailments may be produced. It is administered by using various medicinal herbo-.
Shodhan chikitsaShodhan chikitsa means treatment to remove or excrete out the increased/affected dosh from the body.
Acharya says that treatment by shodhan is very effective and long lasting more than shaman chikitsa. Every human must use shodhan treatment once in a year for healthy living. Generally, shodhan treatment also known as Panchakarma treatment Shodhan chikitsa (Purification of the body according to the ayurveda) has following treatment procedure.
Snehan (oleation/massage) and Swedan (steam) are associated procedures which should be done before pradhan karmas and are so called Purva karma. Purva karma is a preparatory stage for the main procedures, it brings the aggravated doshas in koshtha for their elimination. Snehan (Massage /Oleation therapy) and Swedan (Sudation) are the two Purva karmas.
Acharya Charaka first used the term Panchakarma. He included following 5 procedures or therapies in Panchakarma:
a. Vamana; b. Virechana; c. Asthapana Basti; d. Anuvasana Basti; e. Shirovirechana Sushruta-samhita, Ashtanga-sangraha and Ashtanga-hridaya described following Samshodhana-karma:
a. Vamana; b. Virechana; c. Basti; d. Nasya; e. Raktamokshana;
These are the Pradhana-karma (main procedure) of Panchakarma as described in Bhrihattrayee.
These fivefold therapies work wonders when performed properly under supervision of well experienced, efficient Ayurvedic consultant and obedient patient who is willing to follow all the necessary rules Do’s and Dont’s as advised by the Doctor.
It includes-
After the elimination of the Doṣa by any one measure the Pañcakarma, for improving digestion and assimilation and also for regaining strength and vitality, Paścāta Karma is indicated. In Paścāta Karma, the steps of gradual dieting and exercise have been mentioned. For taking the patient to his normal diet, the diet should begin with Peyā, then Vilepī, KṛtaYūṣa, AkṛtaYūṣa, Māṁsa-Rasa with the increase in quantity and quality gradually; this process is known as SaṁsarjanaKrama. The dietary regime for PravaraŚuddhi is as follow:
On the evening of performing Śodhana e.g. Vamana, or Virecana etc. Yavāgu should be given. In the same way Yavāgu should also be given for the next day for two meals i.e. in the noon and evening. At the fourth meal time, Vilepī (thick gruel) with or without Sneha and salt should be administered. The same diet on fifth and sixth meal time should be taken. At the seventh meal time he may be given well cooked rice with gree green soup mixed with a little of Sneha and salt. The same to be given on the eighth and ninth meal time. At the tenth meal time he may be given rice with meat juice. The same should be repeated at the eleventh and twelfth meal time. Thereafter the patient should take normal diet gradually as on the seventh night he returns to the normal state.
Modern lifestyles lead to poor health in many ways. However, the use of simple and natural methods can significantly improve health and vitality. Purification therapy is a unique feature of Ayurveda involving the complete cleansing of body and thereby eliminating vitiated doshas. The technique effectively treats doshic balances in their advanced stages. Vitiated doshas causing blocked channels in a system, which needs purification, approach. Shirodhara is one of the great purification and rejuvenating therapy.
Shirodhara is an ancient Ayurvedic healing practice performed in India for over 5,000 years. The word shirodhara breaks down into two ideas: shiro, meaning head, and dhara which means flow. Together they form a concept that aims to bring physical and emotional balance by rejuvenating the spirit and preserving health. This is achieved through a relaxing technique in which warmed oil is poured over a client?s forehead for an extended period of time.
There are specialized forms of shirodhara called tailadhara, ksheeradhara, takradhara and jaladhara.
Shirodhara is traditionally used to calm the nerves, harmonize vata constitutions, restore the nerves, release stored emotions, and purify the mind. In Ayurvedic Medicine, it is considered an important tool in the pursuit of higher states of consciousness. Shirodhara has been traditionally shown to help with fatigue, mental exhaustion, anxiety, insomnia, some mental disorders, headache, excessive thinking, nervousness, and many other conditions commonly affecting persons in today?s active lifestyle.
©2017 Ranawat. This is an open access article distributed under the terms of the, which permits unrestricted use, distribution, and build upon your work non-commercially.