Definition Of Ayurveda

 

Ayurveda is a holistic system of healing which evolved among the Brahmin sages of ancient India some 3000-5000 years ago. There are several aspects of this system of medicine which distinguish it from other approaches to health care:

1. It focuses on establishing and maintaining balance of the life energies within us, rather than focusing on individual symptoms.

2. It recognizes the unique constitutional differences of all individuals and therefore recommends different regimens for different types of people. Although two people may appear to have the same outward symptoms, their energetic constitutions may be very different and therefore call for very different remedies.

3. Ayurveda is a complete medical system which recognizes that ultimately all intelligence and wisdom flows from one Absolute source (Paramatman). Health manifests by the grace of the Absolute acting through the laws of Nature (Prakriti). Ayurveda assists Nature by promoting harmony between the individual and Nature by living a life of balance according to her laws.

4. Ayurveda describes three fundamental universal energies which regulate all natural processes on both the macrocosmic and microcosmic levels. That is, the same energies which produce effects in the various galaxies and star systems are operating at the level of the human physiology--in your own physiology. These three universal energies are known as the Tridosha.

5. Finally, the ancient Ayurvedic physicians realized the need for preserving the alliance of the mind and body and offers mankind tools for remembering and nurturing the subtler aspects of our humanity. Ayurveda seeks to heal the fragmentation and disorder of the mind-body complex and restore wholeness and harmony to all people.

Scope Of Ayurvedic Medicine

Classically, Ayurvedic Medicine was conceptualized and practiced as eight major clinical subspecialties of medicine in addition to numerous adjunctive specialties. The eight major subspecialties continue to be taught today and they include:

1. Internal Medicine (Kayachikitsa) 2. General Surgery (Shalya Tantra) 3. Otorhinolaryngology (Shalakya) 4. Pediatrics and Obstetric/Gynecology (Kaumarabhrtya)

5. Psychiatry (Bhutavidya) 6. Toxicology (Agada Tantra) 7. Nutrition, Detoxification and Rejuvenation (Rasayana Tantra) 8. Fertility and Virility (Vajikarana)

For every disease, there is information about: definition, etiology, prodrome, clinical symptoms, pathophysiology, prognosis, principles of treatment, medicines, diet, lifestyle recommendations, and even etymology. This approach is strikingly similar to that of modern medicine and even more comprehensive.

Over the last century, Ayurvedic Medicine has experienced a rebirth and has continued to evolve its holistic approach to health in accordance with modern needs and scientific advances of the day. Today, modern Ayurveda also includes:

1. Kulam Svastyam Kutumbakam: Principles of Preventative Healthcare For the Entire Family

2. Sangakara Chikitsa: Treatment of Addictions. Includes strategies for defeating addictions to alcohol, tobacco, sexual behavior, and food.

3. Panchakarma Chikitsa: Purification and Rejuvenation Treatments. Prescribed with respect to one's individual nature, work, social circumstance, age, and season.

4. Sthaulya Chikitsa: The Ayurvedic Approach To Diet and Weight Loss. This discipline covers practical and effective approaches to maintain a healthy weight through constitutionally-determined diet, exercise, herbs, spices, teas, breathing, and psychological aids.

5. Vatavyadhi Chikitsa: Specific treatment plans for the diseases of Vata origin which affect the musculoskeletal system and nervous system (joints, bones, muscles, nerves) Examples include but are not limited to: osteoarthritis, osteoporosis, osteopenia, multiple sclerosis, spondylosis, sciatica, fibromyalgia, and chronic fatigue syndrome.

6. Svabhaavoparamavaada: Promotion of self-healing and resistance to disease (i.e. immunity) as per your age, sex, occupation, nature, daily routine, medical history, mental status, season, and region.

7. Vajikarana: Specific remedies for Male infertility and impotence as well as Female infertility.

8. Saundarya Sadhana: Beauty and cosmetic treatments for men and women, including skin, hair, eyes, posture, body odor, and general appearance.

The Three Doshas

 

The Five Elements

Everything in the universe is made up of combinations of the Five Elements (Pancha Mahabhutas). This includes the human being which also acquires a soul or spirit. These five elements are known as:

Space or Akasha Air or Vayu Fire or Tejas Water or Apa Earth or Prithvi

These five elements, it should be understood, derive from and are expressions of an unmanifest and undifferentiated Creative Principle, which is One. These five elements are to be understood in a material sense as well as a subtle sense. By earth we are to understand not only the terrain of our planet or the iron in our red blood cells and spleen, but also the quality of steadfastness of mind, strength of one’s moral fiber, one’s slow and quiet undeterred advancement towards a goal, and the resistance to the manifestations of others. By water we mean to imply the cohesive aspects of reality which flows into and holds things together, perfectly and simply witnessed in the ubiquitous H20 molecule. And the other elements too were intended by the ancient vaidyas (physicians) to communicate the essential universal principle inherent in a particular element. By fire we mean the universal force in nature that produces heat and radiates light; it is our passion to pursue despite obstacles and delays; it is what burns away the cloak of ignorance (avidya) and allows the Truth to shine with brilliance. Fire removes doubt from the mother-substance of human heart and replaces it with joy. Air is that transparent, rarefied, kinetic force which sets the universe in motion; it moves the blood through the vessels, wastes from the body, thoughts through the mind; it moves the birds to warmer climates in winter, it moves the planets around their suns. Space is the subtlest of all elements which is everywhere and touches everything; in the mind it is the vessel which receives all impressions, in the heart space accepts love; space is receptivity and non-resistance to what is true.

Thus these Five Subtle Elements (Pancha Mahabhutas) form the basis for all things found in the material creation, from a grain of sand to the complex physiology of every human being. Balancing these elements in just the right way for each unique individual is the key to maintaining health and treating disease should it arise, whether it be physical, mental, or spiritual.

 

The Tridosha

The five elements can be seen to exist in the material universe at all scales both organic and inorganic, from peas to planets. When they enter into the biology of a living organism, man for example, they acquire a biological form. This means that the five elements are coded into three biological forces which govern all life processes. These three forces are known as the three doshas, or simply thetridosha.. The tridosha regulates every physiological and psychological process in the living organism. The interplay among them determines the qualities and conditions of the individual. A harmonious state of the three doshas creates balance and health; an imbalance, which might be an excess (vrddhi) or deficiency (ksaya), manifests as a sign or symptom of disease.

The three doshas are known as Vata, Pitta , and Kapha.

You can think of these three doshas as fundamental biological energies which regulate all the life processes of an individual. And as we will discuss later, although all individuals are made up of these same three energies, we all have them in unique proportions. The doshas obtain their qualities by virtue of their elemental composition as we can see in the simple diagram below.

Each of the three doshas is composed of two elements as shown here:

Elements Composing The Tridosha

VataSpace (Akasha)

Air (Vayu)

PittaFire (Tejas)Water (Apa)

Kapha Water (Apa)

Earth (Prithvi)

 

Thus, Vata is composed of space and air, Pitta of fire and water, and Kapha of water and earth.. Vata dosha has the mobility and quickness of space and air; Pitta dosha the metabolic qualities of fire and water; Kapha dosha the stability and solidity of water and earth. Interestingly, the Sanskrit entomology of the word dosha gives it the meaning of “blemish, that which darkens”. This alerts us to the fact that when in balance these force are life-supporting but when imbalanced they are the agents of disease and misery.

Ayurvedic Living: Trayopastambha

Lifestyle is simply the way in which a person lives. More specifically, a lifestyle is a distinguishing group of behaviors adopted by a person which is recognizable by others and by oneself as defining one’s priorities and understanding of what is important and not important in life. A lifestyle includes one’s social group, mode of dress, general diet, kinds of entertainment, language characteristics, and livelihood. A person’s lifestyle is also the habits, customs, and the manner in which one performs common daily activities of living. Our lifestyle is often an accurate reflection of our deepest values, attitudes, prejudices, moral standards, economic approach, and personal philosophy. Sometimes a person’s individual “philosophy” cannot even be verbally articulated but it is clearly conveyed by one’s lifestyle.

Doctrine of Trayopastambha

Ayurveda places great emphasis on paying attention to many aspects of one’s lifestyle in order to maintain health. Of these, three are seen as so important that they are given their own independent term: trayopastambha, or three pillars of health. These three aspects of one’s lifestyle are said to be so vital in creating one’s positive or negative state of health that they are analogous to the three strong pillars upon which the entire structure of life rests. The trayopastabha of Ayurveda are:

1. Ahara (proper nutrition) 2. Nidra (proper sleep) 3. Brahamacarya (proper sexual behavior)

It is clear that the impulse to seek out food, to sleep, and to procreate are instinctive and are found in all forms of sentient life. What differentiates mankind from all other life forms is his capacity to observe these instincts arising and not only be aware of them but also to exert control over them. Being supported by the instinctive three pillars of health and regulating them according to reason, the mind and body become strong, vibrant, resistant to disease, and long-lived. It is said that properly observed, no other health regimen is required other than the trayopastambha, as long as the individual does not abuse himself in serious ways. The benefits of the trayopastambha come when all three are correctly observed though they have separate modes of action. Ahara is brimhana (nourishing); Nidra is abhiradha (preserving); and brahmacarya is utpadana (creative, generative). Together they form a strong foundation for a long, happy and fruitful life. In addition, one should also follow the recommendations of dinacharya.

In Sanskrit the daily routine is known as "Dinacharya". It means to merge your daily cycle with the natural cycle of the Sun, Moon, Earth and the other universal rhythms. Dinacharya is one of the best things that you can do to stay in balance, prevent disease and follow as a support for the treatment almost any disease.

One way to describe the daily cycle is in terms of the doshas. "Vata", the air element, "Pitta", the fire element and "Kapha", the water element. "Vata" is dominant from 2 to 6 in the morning and afternoon. "Kapha" is from 6 to 10 in the morning and evening, and "Pitta" is during mid day and midnight. Stay mindful of these energies during the day and move with them, not against them by observing the following recommended activities.  

Waking From 2 to 6 the "Vata" element is dominant. The ideal time to arise is around 4:30 to 5:30. This is the time when there is the most sattva in the atmosphere. It is the most fresh and pure time of the day. Some exceptions to this rule of rising are the very young, the old, parents with small children and people with fevers or diarrhea.

Remember (Smriti) Take a moment to remember your true nature. Remember what you are. Recognize and honor That.

Prana Take a short stroll outside and experience the five elements as they are in Nature.

Elimination As soon as possible empty your colon and bladder. If you wait until later in the morning or during the day you are slowly poisoning yourself and creating an opportunity for chronic conditions to arise.

Cleanse The Sense Organs Wash the eyes with rose water and triphala jala (triphala cold infusion) to purify the sight. Wash your ears and apply a tiny amount of sesame or almond oil in them to purify your hearing. Brush your teeth and scrape your tongue with a tongue cleaner to purify your mouth and sense of taste. Tooth powder made from both bitter and fragrant herbs are used to clean the teeth (i.e. neem, khadir, babool, ela, twak, tejpat). Gargle with warm water or an astringent herbal tea. Finally do "jal-neti" followed by a few drops of oil in your nose to purify the sinuses and your sense of smell. The traditional dinacharya also recommends that you inhale the smoke of medicinal herbs (i.e. tulsi, jatamansi) every morning to purify the mind, head, face, neck and lungs.

Oil Massage A major part of aging is the drying out of tissue that results in slower transport of nutrients into the cell and body and toxic wastes out of the body. Oil massage removes this dryness, removes stagnated substances, and nurtures your mind and your body. It also makes your skin youthful and radiant. Ayurveda places special emphasis on massage of the head and feet.Exercise "Vyayama" is the sanskrit word for physical exercise. This can be anything including "Yoga", walking, tai chi, a swim or whatever suits you. This early morning exercise removes lethargy in the body mind, strengthens the digestive fire, promotes excretion of wastes, increases endurance, reduces fat and gives you an overall feeling of lightness and joy. The Ayurvedic guideline for the amount and intensity of exercise is that one should never exercise to more than half of his/her capacity (ardhashakti vyayama).

Bathing (Snana) After exercise bath to remove any excess oil and dirt. Usually warm water baths are suggested, but do not put very warm water o the neck and head, as this will throw you off balance. Bathing increases the digestive fire, especially if the water is a little cold. Put on clean clothing after the bath and apply essential oils as you wish.

Meditation For a few minutes to an hour sit down and see who you really are, remove the focus from any single object and rest your attention in pure awareness. Simply be quiet. Sit in peace for just a little while (15-30 minutes).

Breakfast Eat a light breakfast. Western science has studied the aging process for some time and, to its credit, has at least recognized one practice that is definitely anti-aging: reduce excess calories while maximizing nutrients.

Lunch (11:30 to 12:30) This is the main meal of the day so eat a healthy nutritious meal that has moderate calories. After the meal it is good to take a little walk, a couple hundred steps only, to help the food digest.

Sundown Sundown (goraj muhurta, “time of the cow dust”) is a special time of balance between day and night. This is the time for evening prayers and meditations in many cultures around the world.

Dinner (6:00 to 7:00) This meal should be lighter than lunch and before the sun completely sets. After dinner take a peaceful walk with family and friends.

Evening From dinner to bedtime just take it easy. Spend time with family, read, and relax.

Bedtime Around 10:00 go to sleep so that you can get a minimum 7 hours of sleep before 5:30 am. A good practice is to massage the soles of your feet with calming oil before going to bed. This will calm your system and promote well being.

Vedic Health Care: Knowing the Truth

"Ayu" means life and "Veda" means knowledge from the Vedic texts. This holistic science is the knowledge of complete balance of the Body, Mind and Spirit, including emotions and psychology, on all levels. Ayurveda includes in its consideration, longevity, rejuvenation and self-realization therapies through herbs, diet, exercise, yoga, aromas, tantras, mantras, and meditation.

It is said to have originated from Lord Brahma (Creator of the Universe, according to Indian mythology) and descended to the earth through various generations of gods and saints. The sage-physician-surgeons of the time were the same sages or seers, deeply devoted holy people, who saw health as an integral part of spiritual life. It is said that they received their training of Ayurveda through direct cognition during meditation. In other words, the knowledge of the use of various methods of healing, prevention, longevity and surgery came through Divine revelation (Cosmic Intelligence); there was no guessing or testing and harming animals. These revelations were transcribed from the oral tradition into book form, interspersed with the other aspects of life and spirituality.

The original ancient Ayurvedic scholars also comprehended a true method to study and fully understand Ayurveda. The Vedic Way to study and understand Ayurveda is the same Vedic Way one takes to study life itself.

The Vedas describe life as a series of experiences. Each experience can be seen as the fundamental unit of life. It may be overwhelming to try to understand life as a whole, but by understanding each experience, one can, therefore, understand life itself.

Every experience has three components: (1) an experiencer, (2) an object of experience, and (3) the experience itself.

The experiencer is you. The object of the experience can be any stimulus or environmental influence, e.g. a sight, a

sound, a thought, a material object, a circumstance, a situation, a person, etc. The experience is the interaction between the experiencer and the object.

An experience takes place only with all three components.

The Vedic approach to understand each experience is threefold:

Sravanam (receiving Truth), Mananam (contemplating Truth), and Nidhidhyasanam (absorbing Truth)

These are the three aspects of the study and understanding Ayurveda. It is from this approach that Ayurveda derives its name, for it is a true path for learning the meaning of life. Every popular book written by the burgeoning numbers of uninitiated Ayurvedic ‘authors’ translates the term Ayurveda as “knowledge or science (ved) of life (ayu).” However it is clear that very few individuals realize the profound meaning of this appellation.

Sravanam can be achieved through exposure to the primary Ayurvedic scriptures or other numinous literature and through the teachings of knowledgeable professors.

Mananam can be individual or through discussion and debate with other students of Ayurveda.

Nidhidhyasanam can be approached through a specific form meditation, sometimes referred to as reflection, which allows the truthful understanding to become absorbed Only by absorbing Truth, can one truly understand these principles and put them to use.

It is not necessary to approach sravanam, mananam, and nidhidhyasanam in a serial order (i.e. one after the other), but rather one can incorporate different levels of each throughout one's study of Ayurveda. We can constantly aspire to incorporate all three in our studies and in our lives and perhaps glimpse the same truths as did the ancient Vedic seers.

Here is a brief example of how this approach to learning Ayurveda is used. In the first year of Ayurvedic medical school there is a course known simply as “Charaka”—which is the study of the textbook known as the Charaka Samhita. It is the equivalent of Harrison’s Textbook of Medicine for western medical students, who memorize the myriad of facts and figures in its pages. However, the Charaka Samhita is used in quite a different manner.

Sloka (short passage) from Chapter entitled Sarirasthanam 1/19: "Anutvam chaikatvam cha Gunam manasa smritam."

Translation: “Atomic dimension and indivisible unity Are the two qualities of mind”

Students are asked to read the entire chapter, but reflect on this particular sloka everyday. There are discussions of each students experience.

Ayurveda is an ancient science of life, a traditional and the oldest and most holistic medical system available on the planet today. Its major premise involves the symbiosis of mind, body and spirit. Any imbalance in this synthesis results in physical ailments. This ancient Indian medicine seeks to reestablish the harmony between the mind, body and its environment. It was placed in written form over 5,000 years ago in India, and was said to be a world medicine dealing with both body and the spirit. Before the advent of writing, the ancient wisdom of this healing system was a part of the spiritual oral tradition of the Vedic tradition. This has been handed down to us by means of ancient venerable scripts as palm leaf books, leather leaves, etc. The oldest works in

Ayurveda still available are the Charaka Samhita, Sushuta Samhita and Ashtanga Samgraha, among others.

Vata Dosha

The term vata stems from a Sanskrit word "vaayu" which means “that which moves things”; it is sometimes translated as wind. It is composed of the elements space and air--the lightest and subtlest of the five elements. It is considered in some ways to be the most influential of the three doshas because it is the moving force behind the other two doshas, which are incapable of movement without it. Vata dosha is responsible for all the somatic activities and sensations. It is the intelligence which channels perceptions (temperature, pressure, sweetness, lightening, violin music, etc.) through the appropriate sensory organs, converts them into internal psychological events, and then orchestrates the appropriate response via the organs of action. it is responsible for all movements in the mind and body: the movement of air in and out of the lungs, the flow of blood through the circulatory system, nutrients through the alimentary tract, and thoughts through the mind. Vata promotes a healthy balance between the thought and emotion and gives rise to creativity, activity and clear comprehension.

Because, among other functions, Vata regulates the nervous processes involved with movement, thoughts, emotions, eating, drinking, elimination, and our general functioning, its disturbance can often have far-reaching consequences.

Here is a table which summarizes the manifestations of a balanced or unbalanced (excessive) Vata dosha:

Effects of Vata Dosha

Effect of Balanced VataEffect of Unbalanced (Excess)Vata

Proper coordination of all body functions

Body functions impaired or disorganized.

Normal movements associated with eating, digestion, and elimination

Movements for eating, digestion, and elimination disturbed (bloating, constipation, gas)

Mental activity controlled and precise

Mental agitation, confusion; impaired memory

Control of the organs of perception and the organs of action

Perception and action are inappropriate; senses are dulled; responses untimely

Stimulation of digestive juices Deficiency of the digestive juices

Desire to lead an active life; vitality, curiosity and natural interest

Loss of energy and joy for life

Normal drying of occasional mucous discharges

Persistent bodily discharges

Normal respiratory function Shortness of breath, dry cough, disturbance in respiratory movements

Normal sleep patternInsomnia, light or interrupted sleep

Excellent energy level Non-specific fatigue, anxiety, worry, cold-intolerance, depletion of Life Force

Pitta Dosha

The term pitta comes from the Sanskrit word pinj meaning “to shine” (according to Sir Monier-Williams its exact entomology is a mystery). It carries the meaning of “that which digests” and is associated with the idea of being yellow-tinged or bilious. In its widest sense, Paittika digestive function includes all chemical and metabolic transformations in the body as well as processes which promote heat production (i.e. conversion of iodine to triiodotyrosine in the thyroid gland). Pitta also governs our ability to digest ideas and impressions and to therefore

perceive the true nature of reality. It stimulates the intellect and creates enthusiasm and determination.

Pitta is often regarded as the “fire” within the body. Think of it as the energy stored in the chemical bonds of all the organic substances which make us up: its encoded in our hormones, enzymes, organic acids, and neurotransmitters. Charaka Samhita, an ancient Ayurvedic text, teaches that pitta functions in digestion, heat production, providing color to the blood, vision, and skin luster.

Here is a table which summarizes the manifestations of a balanced or unbalanced (excessive) Pitta dosha:

Effects of Pitta Dosha

Effect of Balanced PittaEffect of Unbalanced (Excess)Pitta

Strong and complete digestionIncomplete digestion; poor differentiation between nutrients and wastes

Normal heat and thirst mechanisms

Irregular body temperature, disturbed perspiration, unregulated fluid intake

Excellent vision Impaired vision

Good complexion; healthy facial tone and coloration

Variable, blotchy skin color, inflamed; unhealthy appearance

Hair lustrous and usually slightly wavy

Irritable, anxious, driven, obsessed

Courageous, cheerful, focused Loss of energy and joy for life

Stimulated, open intellect Dullness of reasoning faculty

Steadfast concentration on the truth; disciplined, responsible

Spiritually impoverished

Efficient assimilation of foodsHeartburn, peptic ulcer, irritable bowels, hemorrhoids, diarrhea, alcoholism

Kapha Dosha

The term kapha derives from the Sanskrit word "shlish" which means “that which holds things together; to embrace; coherent”. In fact, one of the other designations for kapha appearing in some of the older literature is shleshma.. It is the force which provides structure to everything from an individual atom or cell to the sturdy musculoskeletal frame. It gives strength, stability, and endurance--both physical and psychological--and promotes human emotions and capacities such as love, compassion, empathy, understanding, forgiveness, loyalty and patience. One very important function of Kapha dosha in the human body is that it governs immunity and resistance against disease; it’s energy promotes self-healing and the ongoing processes of self-repairs of which we are largely unaware. Where Vata and Pitta effects become active in the body, Kapha acts to limit and control these two forces and prevent their excessive activity. The two mahabhutas which compose Kapha are water and earth. Together, these two prototypical elements form the fundamental protoplasm of life. Kapha imparts mind-body-spirit stability and resilience. It is the anabolic force in the body which governs the formation of neuropeptides, stomach linings, and all new cells and tissues of the body which are constantly being destroyed and re-created.

Here is a table which summarizes the manifestations of balanced and unbalanced (excessive) kapha dosha:

Effects of Kapha Dosha

Effect of Balanced KaphaEffect of Unbalanced (Excess)Kapha

Excellent nutritional status; firm musculature, strong bones

Poor nutritional status, flabby, fatigued

Adequate moisture and lubrication throughout the body

Dry; decreased mucous and saliva

Well-knit joints Loose joints, prone to sprains

Stable, compact, and strong Soft and weakened physique;

physique obese

Sexual potency, strong immunitySexual impotency, sedentary, diminished immunity

Calm, forgiving, understanding, patient

Intolerant, insecure, jealous, rude

Strong digestion, regular appetiteSlow digestion, appetite unregulated

Physiological amounts of respiratory moisture

Excess mucous production

Other Important Ayurvedic Concepts

The Seven Bodily Tissues--Sapta Dhatus

The dhatus are the basic varieties of tissues which compose the human body. The word “dhatu” comes from a Sanskrit word which means “that which enters into the formation of the body”; the root Daa (dha) means “support, that which bears”.

The primary Dhatus are seven in number. They are:

Sukra dhatu (reproductive tissues) Majja dhatu (bone marrow and nervous tissues) Asthi dhatu (bone) Meda dhatu (fatty tissues) Mamsa dhatu (muscle tissues) Rakta dhatu (formed blood cells) Rasa dhatu (plasma)

The most unique feature of Ayurvedic histology (concept of tissue formation) is that each human tissue is formed from the previous tissue in ascending order of complexity. Thus when food is ingested it is digested until, in the small intestines, it becomes a liquidy, chyme-like material known in Ayurveda as ahara rasa, or food essence. With the help of ahara rasagni (each dhatu has its own agni), this ahara rasa is converted into Rasa dhatu (blood plasma)--the first and most simple tissue.

Now, Rasa dhatu--catalyzed by Rasagni--is transformed into Rakta dhatu (formed blood cells), the second fundamental bodily tissue. Rakta dhatu in turn, with the help of raktagni, becomes mamsa dhatu (muscle), and so on.

Sukra dhatu (reproductive tissues)^^^

Majja dhatu (bone marrow and nervous tissues)^^^^^^^

Asthi dhatu (bone)^^^^^^^^^^^

Meda dhaut (fatty tissues)^^^^^^^^^^^^^^^

Mamsa dhatu (muscle tissues)^^^^^^^^^^^^^^^^^^^

Rakta dhatu (formed blood cells)^^^^^^^^^^^^^^^^^^^^^^^

Rasa dhatu (plasma)

Together, the dhatus and upadhatus make up the physical bulk of the body. The upa dhatus include hair, nails, ligaments, etc.; they are important structurally but usually are not implicated in disease conditions of the body.

Each dhatu consists of countless infinitesimal paramanus (cells) which are units of structure and function. Each paramanu contains innumerable suksma srotas (channels, pores) through which it receives nutrients and subtle energies and eliminates waste materials. Because dhatus are saturated with pores, the human body can also be said to be filled with pores (srotomaya). The srotas of each dhatu are unique in their structure and function and in the materials which move through them. The state of health of each dhatu as well as its relative vriddhi/kshaya (excess/deficiency; increase/decrease) is assessed by the physician.

Constitutional Type--Prakriti

The five great elements “ pancha mahabhutas ”--namely space, air, fire, water, and earth--manifest in the human physiology and psyche as three fundamental bioenergies known as the three doshas From space and air comes Vata, which regulates our energies and movements. From fire and water comes Pitta, which gives us warmth and perception and the capacity to transform substances within our bodies. From water and earth comes Kapha, which make s up our structure, our flesh and secretions, and creates solidity and cohesiveness.

Through the action of the tridosha we replicate the great Cosmic Forces in our own bodies and participate in the eternal cosmic dance of creation, maintenance, and destruction. The ancient sages observed that although every individual is constituted of the three doshas, each of us inherits them in differing proportions. This accounts for our differences in appea rance,

preferences, aversions, behavioral patterns, and emotional tendencies. The proportion of the three doshas present in an individual at birth will determine his or her essential constitution or prakriti. Prakriti comes from two Sanskrit roots which means “the initial creation” or alternatively this interesting word can also mean “to come forth into creation”. It represents how we initially come into life before any deviations have taken place.

The prakriti remains unchanged during the course of one's lifetime and is genetically determined. Prakriti represents the proportion of the doshas which represents the ideal state of balance and it serves as the goal for us to strive toward. It will manifest in us throughout our li fetimes through our physical characteristics, natural urges, likes and dislikes, and psychological predilections as we have stated above. However, one's prakriti will also determine to a great extent how one will develop the highest order of human qualit ies: love, compassion, and pure consciousness. Thus the proportion of the three doshas which a person inherits will be at the foundation of his or her experience and existence. From the perspective of the Ayurvedic physician, precise determination of the prakriti is absolutely mandatory as the first step in formulating a course of action for each patient. Knowledge of an individual's prakriti will instruct the physician of the following:

Most effective means to prevent disease from arising Prognosis of both simple and complex diseases The most effective treatment The recuperative capacity of an individual The best dietary regimen for that individual How to compound herbal formulations to best advantage The most beneficial rejuvenative program

What Determines The Prakriti

There are five factors which influence the essential constitution prakrit of an individual.

1. The state of the doshas in the bodies of the mother and father at the time of conception is the most influencial factor.

If the father has an excess of Kapha dosha, sperms which flourish in a Kapha environment will predominate in the ejaculate. If, on the other hand, the mother happens to have an excess of Vata dosha at the time of intercourse, her vaginal and uterine environments will produce ova with Vata-dominant energies. Thus the resulting child will inherit a Vata-Kapha (or Kapha-Vata) prakriti.

2. The mental state and intentions of the mother and father at the time of conception.

The reproductive tissues of human beings are the most highly evolved in the entire physical body and as such are most affected by the subtle energies of thought and emotion. Changes in th e chemical environment, pH, viscosity, temperature, and blood flow of the genitalia and their respective seeds will occur due to psychological effects. Sexual intercourse for pleasure (Kapha), out of "duty" (Pitta), with a stranger (Vata), out of fear (Vata), in anger (Pitta), for money (Kapha), or for any intention will have a corresponding effect on the doshic pattern in the child.

In fact, Ayurveda recommends that all couples contemplating having a baby first undergo a complete purification therapy. This would eliminate any doshic excesses and make it more likely that the parents would be healthy during the succeeding sexual activity. Dietary regimens and restrictions are also recommended for prospective parents. Men should avail themselves of milk, ghee, ashwagandha root, licorice root and raisins while avoiding red meat, very spicy foods, eggplant, and cold drinks. Women should have basmati rice, ghee, sesame oil, mung dal, amalaki, and asparagus while avoiding poultry, game, red meat, green salads in excess, garlic, and raw vegetables. Ayurveda compares the creation of a new human life to the creation of a new universe and to maintain this perspective is an important step to preserving the sanctity of the act of sex. This can have an enormous be nefit to the mental characteristics of the child. .

3. The familial hereditary characteristics.

There are certain tendencies which run in families such as the tendency to obesity, tendency to athleticism, or artistic or scientific aptitude. This can exert an effect on the doshic combination of entire family trees.

4. The diet and daily activities of the mother during pregnancy.

The strange food cravings which develop during pregnancy are well documented. The predominance of one specific taste or food it em (e.g. sardines with vanilla ice cream seems to be popular!) can certainly influence the developing child. If the mother is working, attending school, staying home, or living with her parents during pregnacy this will also register on the doshic patter n of the newborn. The home climate, weather, patterns of exercise and rest, sleep patterns, and recreation will similarly have an effect. Any arguments or negative emotions should be avoided if possible.

5. The conditions dominant in the uterus during pregnancy.

Any trauma to this area of the mother's body will be detrimental to the developing baby. Conversely, loving attention to the womb, talking to the baby, stroking and touching the area by both parents, and soothing, sattvic music can be balancing influences.

Waste Materials--Malas

As a consequence of foods which we take into our bodies from the external world and the normal biological processes which take place internally, we generate different kinds of waste materials, or malas, which must be excreted. Ayurveda generally recognizes two kinds of malas:

ahara mala or wastes from food dhatu mala or wastes from the tissues

The ahara malas include feces (purisha), urine (mutra), and

sweat (sveda). These are the three main malas. The dhatu malas include the various secretions of the nose, eyes, ears; lactic acid, carbon dioxide, and other metabolites of cellular respiration; exfoliated hair, skin, and nails. Although these are all waste products, they serve a role in maintaining health as long as they are normal in their quantity (pramana), qualities (gunas), and function (karma). However, if the malas become abnormal in some regard (i.e. increased or decreased) they become a factor in creating disease. When the dhatus and malas become unbalanced they are called dushyas (soiled). The malas are composed predominantly of different elements. Feces is composed mainly of earth element; urine, mainly water and fire; sweat, primarily water. Of course all five elements are contained in every mala.

The following chart summarizes the effects of increased (vriddhi) or decreased (ksaya) malas:

The Three Malas

Mala Vriddhi (increase) Ksaya (decrease)

Feces (purisha)Mahabhuta: earth

HeavinessFlatulenceAbdominal discomfort (generalized)

BloatingAbdominal pain (mid)Low back painWeaknessAsthmaOsteoarthritisHypokalemiaHypocalcemia

Urine (mutra)Mahabhuta:water and fire

Urinary frequencyBladder dysfunctionUrinary tract infections

Reduced urine Chronic thirstRenal stonesAbdominal pain (lower)

Sweat (sveda)Mahabhuta : water

Perspires easilyFungal dermatosesLow body temperature

Decreased perspirationDry skinBurning sensations

ConstipationBody odorItchingConstipation

High body temperature

The Channels--Srotas

Srotas, meaning channels or pores, are present throughout the visible body as well as at the “invisible” or subtle level of the cells, molecules, atoms, and subatomic strata. It is through these channels that nutrients and other substances are transported in and out of our physiologies. It is also through these channels that information and intelligence spontaneously flow. When the flow of appropriate nutrients and energies through these channels is unimpeded, there is health; when there is excess, deficiency, or blockage in these channels disease can take root. Some srotas have obvious correlates with western concepts (e.g. both Ayurveda and allopathy recognize the anna vaha srota, or gastrointestinal channel and the prana vaha srota, or respiratory passageways. Other srotas have no western correlate: artava vaha srota or udaka vaha srota, carrying the monthly menstrum and the pure water in the body, respectively.

Together with knowledge of the doshic imbalances, the dhatus (tissues) involved, the state of the agni (digestive fire), and other diagnostic means, assessment of the srotas is one of the means in Ayurveda by which diseases can be distinguished. By knowing which srotas are affected and the nature and extent of their disturbance, one can understand a great deal about the disease process.

The Charaka Samhita describes thirteen srotas.

Three srotas connect the individual to the external environment, by bringing air , food, and water into and out of the body. Seven srotas are associated with the seven bodily tissues (sapta dhatus). Another three srotas direct wastes out of the body.That makes thirteen. However other ancient authorities recognize three additional srota relating to lactation, menstruation, and the flow of thoughts through the mind. This brings the total number of srotas to sixteen which is the accepted description.

Here is a list of the sixteen srotas of the human being.

Three srotas connect the individual to the external world:

Prana vaha srota--the channels carrying prana, the breath. Anna vaha srota--the channels transporting solid and liquid foods Udaka vaha srotas--the channels transporting water (no Western equivalent)

Seven srotas represent channels to and from the tissues (dhatus):

Rasa vaha srotas--the channels carrying plasma and lymph Rakta vaha srotas--the channels carrying blood cells and specifically hemoglobin Mamsa vaha srotas--the channels carrying muscle nutrients and wastes Meda vaha srotas--the channels supplying the various adipose tissues of the body Asthi vaha srotas--the channels bring nutrients to the bones and transporting wastes. Majja vaha srotas--the channels supplying the bone marrow and nerves including the

brain Sukra vaha srota--the channels carrying the sperm and ova and supplying their nutrients

Three srotas regulate the elimination of metabolic waste products:

Purisha vaha srotas--the channels which carry the feces Mutra vaha srotas--the channels which carry the urine Sveda vaha srotas--the channels which carry perspiration

Two srotas are specific for women:

Artava vaha srotas--the channels which carry the menstrum Stanya vaha srotas--the channels carrying the breast milk during lactation

One srota is associated with the mind (manas):

Mano vaha srota--the channels which carry thoughts, ideas, emotions, and impressions

The Digestive Fire--Agni

Agni is the fire constantly burning with our minds and bodies that kindles all the biological processes of life; it is the fire which powers the transformation of one substance into another. The most obvious function of agni is to promote digestion. But for living beings, everything depends on it--our appearance, body temperature, auto-immunity, awareness, understanding, intelligence; our health, our energy, our lives. Many diseases are connected directly or indirectly to an abnormality of agni. Not only is agni responsible for the breakdown of food substances, but also for neutralizing toxins, bacteria, and viruses which can disrupt our immune system.

When agni is healthy there is excellent digestion, normal elimination, proper tissue formation, good circulation, high energy, strong immunity, good complexion, pleasant body odor and breath, intelligence, enthusiasm, and perception.

When agni is unhealthy however, digestion is inefficient and incomplete and all the functions mentioned above are disturbed. Most importantly, when agni is disturbed, incompletely digested food form an internal toxin known as ama. This substance can further putrefy and ferment within

the intestinal tract and can spread throughout the body to cause disease. Thus, without exaggeration, the care of agni is central to maintaining health and treating diseases.

There are thirteen forms of agni, the most important of which is jatharagni, which regulates and contributes a part of itself to the other agnis. Sometimes jatharagni is referred to as kosthagni (Kostha=digestive tract) or pachakagni (Pachana=cooking). A principal function of jatharagni is to cook the ingested food and separate the sara (nutrients) from the kitta (waste). The sara is also known as ahara rasa which is the substrate for the first bodily tissue, rasadhatu.

The other twelve agnis are the dhatagnis (7) and the bhutagnis (5), which are related to the tissues and the five subtle elements, respectively. The dhatagnis regulate the physiological processes in each of the seven tissues, while the bhutagnis regulate the further digestion and assimilation of the pancha mahabhuta contained in the ingested foods.

The Ayurvedic texts mention factors which disrupt agni. These include eating at inappropriate times, overeating, undereating, eating devitalized foods, eating before the previous meal has been digested, excessive sleep, anger, grief, immoral behavior, consumption of excess fluids, or frequent changes in dietary habits.

Agnis are classified into four categories according to how they manifest in the human being:sharp, mild, irregular, and regular.

Tiksnagni (sharp) implies strong digestion, circulation, and immunity. Impurities, if they accumulate, tend to do so in rasa and rakta dhatus (plasma and formed blood cells). These people have a tendency toward inflammations and acidity. Usually seen in pitta constitutions.

Mandagni (mild) usually manifests as slower digestion, low appetite, cravings for heavy or sweet foods, and a tendency to carry excess body weight. Circulation may be slow and excess secretions often form. Usually seen in Kapha constitutions.

Visamagni (irregular) can promote irregular appetite, with intense periods of hunger alternating with lack of interest in food. There is often intestinal bloating, gas, constipation, or abdominal discomfort. Immunity is often diminished, especially with regard to the nervous system, bones, and upper respiratory tract. Not suprisingly, this type of agni is common in vata constitutions.

Samagni (regular, balanced) occurs in individuals who are well-balanced, eating proper amounts and kinds of foods, exercising, and resting appropriately. One sees normal appetite, satisfaction surrounding meals, normal bowel movements, endurance, (mental) clarity, and (emotional) stabilty.

Ayurvedic Concepts Of Disease

Definition Of Health

The Five Elements

 

The Five Elements

The Ayurvedic definition of health is that state in which the structure and function of a particular individual is operating optimally and the individual is in a state of physical, mental, and spiritual equilibrium. Both Charaka and Vagbhata elegantly describe the Ayurvedic state of health:

All three doshas are in equilibrium with regard to the individual prakriti All seven tissues, dhatus, are in the proper state of strength and integrity The digestive fires, agnis, are balanced resulting in proper appetite, digestion, and assimilation The waste materials, malas, are being produced and eliminated in a regular manner The sense organs, indriyani, are functioning normally and the mind is undisturbed The individual is experiencing happiness and contentment

Disease manifests as the opposite of some or all of the criteria for health listed above. It is a state of dysequilibrium of the doshas, dhatus, agnis, and malas; the individual is out of harmony both internally and with relation to the environment and experiences unpleasant sensations and misery in some form (duhkya).

Ayurveda asserts the truth of the principle of svabhavoparamavada, which states that every living being has an inherent tendency to move in the direction of self-healing and balance. The balance toward which we naturally move is our prakriti or our unique and natural proportion of Vata, Pitta, and Kapha inherited by us at birth. The disease state is known as vikriti, which represents a deviation from that natural proportion of the doshas. According to Ayurveda, if one lives a natural, simple, and clean life there will always be more momentum in the direction of health than towards disease. There is an inherent tendency in Nature to move from vikriti to prakriti and systems of medicine are merely strategies to assist this gentle, yet inexorable, self-healing progression.

Yet despite the powerful natural inclination towards health, we nevertheless observe many individuals acquiring illnesses of many different types. We have already stated that it is a disturbance in the doshas which leads to the manifestation of disease. In other words we can regard the doshas as the agent of disease. But what causes the doshas to become disturbed? These factors are said to be the ultimate cause of disease.

Ayurveda recognizes the closely intertwined relationship between describing the pathological process in a person and assessing the disease state. Ayurvedic medicine demands an extensive and precise examination of the disease process and of the individual in whom it is manifesting. There are in fact no short cuts to take to arrive at a correct diagnosis. No computerized diagnostic tools or technological imaging techniques can ever produce an accurate picture of the disease process. In order to reach an understanding of both the nature of the disease as well as the

disease process in the individual, Ayurveda has evolved a unique simultaneous approach to diagnosis and pathology. This method is known as rogi-roga pariksha.

Ayurveda is indeed the only medical system which describes an elaborate strategy for assessing both the patient (rogi) and the disease (roga). In contrast, allopathic medicine focuses intently on only the disease. Patients in modern hospitals are even often identified only by their particular disease as exemplified by the common query on morning rounds: "How's the gastric ulcer doing in Room 584?". The Ayurvedic physician never regards his patient as some form of "disease entity" and always keeps in view the complete human being. In every patient there is a human being; in every disease condition there is also health. For in actual reality even when a person has a disease of some kind, he or she has certainly not lost his or her entire health. Aspects of health always remain with a person along side the disease state. This important reservoir of health is the foundation of his eventual recovery according to the principle of svabhavoparamavada--the tendency for the body to eliminate the root of a disease and to heal itself when properly supported.

In Ayurveda, attention is paid to the nature and directly observable attributes of the disease process itself and to the pattern of doshic disturbance in the individual. Understanding the disturbance, or "vitiation" of the individual's normal doshic is the essence of Ayurvedic diagnosis and forms the basis for the therapeutic approach.

As has been stated above, in addition to assessing the doshic vitiation, the physician also must understand the tissues affected, the srotas involved, the patient's social circumstances, the emotional tendencies, personality traits, and the general state of the patient's health and life. Clearly, this information gathering demands an extensive interrogation and physical examination which Ayurveda teaches as a two-part approach:

1) Diagnosis of the patient (rogipareeksha), and 2) Diagnosis of the disease (rogapareeksha)

Rogipareeksha: Diagnosis of the Patient

The first of these, rogipareeksha, is the true strength of Ayurvedic diagnosis. It includes the physician's judgement regarding the patient as a whole, his temperment, discipline, habits, digestive capacity, intelligence, hereditary traits, emotional set, finances, support system, desire to heal, and of course his constitutional type. Charaka also described a ten-fold methodology for this aspect of Ayurvedic diagnosis which is still in use today precisely as outlined below:

Ten-fold Ayurvedic Diagnosis of the Patient (Rogipareeksha)

1. Constitution (Prakriti). Constitution includes the inherited physical and mental characteristics of an individual. These characteristics are assessed through the physician's knowledge of the tridosa and the triguna. Recall that prakriti represents the proportion of the three doshas and three gunas which is the original proportion for a given individual. It is that very proportion which manifests in the physical and psychological features of the person.

2. Doshic Vititation (Vikriti). This refers to the degree to which an individual has deviated from the original proportion of the three doshas (prakriti). This can be assessed by close observation of the dhatus, upadhatus, malas, function, structure, intellect, and emotions of the individual.

3. Quality of the Tissues (Sara). This aspect of the patient examination assesses the quality of the seven dhatus and the mind. We usually grade the quality of each tissue as pravara (excellent), mahdyama (medium), or avara (inferior). Pravara status implies overall excellent immune status, recuperative capacity, and good prognosis; avara status implies poor immunity and general vitality and a poorer prognosis. Sara pariksha also includes assessment of the degree of sattvic quality in the mind. It presence is indicated by brightness of the intellect, mental calm, and capacity for discrimination; its absence is recognized by rajasic or tamasic qualities of the mind.

4. Compactness of the Body (Samhanana). This is the solidity and overall physique of the body frame. A more compact body usually indicates better immunity and healing capacity than a very soft and flaccid body habitus.

5. General Stature and Physical Proportionality (Pramana). This term really refers to the ratio of the height to the outstretched arms (which should be the same), and several other scriptural measurements said to indicate a well-proportioned body. The well-proportioned frame is said to have superior health capacity and better prognosis.

6. Physical Strength (Vyayama Shakti). This factor means the capacity of the individual to be physically exerted and is measured by assessing the powers of endurance. The exercise endurance is a good measure of certain metabolic measures which create strength and stamina. These include the ability of the heart rate and blood pressure to increase appropriately, the ability to generate sympathetic nervous activity, the ability to secrete insulin, cortisol, and other hormones, the ability to up-regulate the respiratory rate. All of these functions are tested by the patient's exercise capacity.

7. Adaptability (Satmya).

This is a measure of the capacity of an individual to adjust to both physically and mentally unsettling conditions and to maintain homeostasis in the face of these factors. This is a very unique diagnostic concept which we find only in Ayurveda. It includes a wide range of psychoneuroimmunological assessments but can be simplified for clinical measurements to the following data.

8. Emotional Balance (Sattva). This feature specifically refers to the mental steadfastness: the ability to tolerate and withstand distractions such as pain and physical or mental discomfort and still proceed with one's duties. It also includes the immediate reaction which one has toward unexpectedly altered circumstances and strange situations. The capacity to remain even-minded and calm is a sign of emotional balance and a strong and healthy buddhi (intellect).

9. Digestive Capacity (Ahara Shakti). This is an assessment of the capacity to ingest, digest, and assimilate food. One way of assessing this is by virtue of the appetite and how strong and sharp (sudden onset) it is. The actual quantity of food consumed is another feature of this

assessment. The time period between consuming a meal and the next onset of hunger is a measure of agnibala, or the strength of the agni. The more optimum the ahara Shakti of a patient the faster will be the recovery from imbalance and disease.

10. Rate of Aging (Vaya). This is the comparison of the person's actual chronological age with one's apparent age. If one appears to be younger than one's chronological age, this is a sign of positive health; and the converse holds true. Parameters such as long and short term memory, skin texture and luster, strength of the voice, posture, quality of movements, gait, quality of the hair, and daily activities are the measures of vaya. The antedote to premature aging is rasayana cikitsa,or anti-aging therapies.

Rogapareeksha: Diagnosis of the Disease

The diagnosis of the disease, rogapareeksha, is aimed toward assessing the nature of the disease and is divided into three main activities:

1. Prasna (Interrogation). Obtaining the history of present illness, pertinent positives and negatives of the past medical history, and a very complete and accurate review of systems.

2. Panchendriya pariksha (Physical examination using the five senses). Complete physical examination; Ayurveda divides the body into the sadangas, or six major regions, for this purpose and includes the head, neck, chest, abdomen, and the upper and lower extremities. This includes assessment of the srotas (channels) and dhatus (tissues) throughout the entire body. The physical examination includes darshana ( inspection) and sparshana (palpation).

3. Ashtavidha pariksha (Specialized "Eight-fold" Ayurvedic examination). This is given below in table form:

Ayurvedic Eight-fold Examination to Assess Disease (Rogapariksha)

1. Examination of the complexion 2. Examination of the eyes 3. Examination of the speech and voice 4. Examination of the tongue 5. Examination of the skin 6. Examination of the stool 7. Examination of the urine 8. Examination of the pulses

These three activities are applied to assess the nature of disease using the following rational and orderly approach. First one identifies the cause(s) of the disease (Nidana). Next, one evaluates the stage of progression of the disease or pathogenesis (Samprapti). This is followed by careful observation of any very early signs of disease (Purvarupa) and the overt symptoms of the manifest disease condition (Rupa). Finally, we derive additional information about the disease from how it responds to theraputic interventions which are administered, i.e. response to treatment (Upashaya).

Nidana (Etiology or Cause of Disease)

One of the fundamental truths of the Ayurvedic philosophy is proclaimed in the classical idea of loka-purusha samya. This very important concept teaches that the universe (loka) and the individual human being (purusha) are under the same laws and in fact exist on a continuum which reaches from the realm of the universal to that of the smallest form of creation. The individual living being, whether it be a man or an ant, is a miniature replica of the universe. This concept is beautifully and succinctly captured in the famous sutra "as above, so below". It is important to reflect on the full implications of this universal truth and to realize that the microcosm (man) and macrocosm (universe) are in a never-ending interaction with each other. This interaction operates under the law of samanya-vishesa or like-increases-like. The constantly changing conditions both in Nature and in the individual create a dynamic harmony between the two--a state which we recognize as health. When there is more deviation that can be tolerated between the individual and Nature (the universe) that harmony is lost and a disease state can arise.

The universe and the individual being interact through the eternally shifting interplay of three factors which exist in both realm and form a bridge between loka and purusha. These three factors are:

Buddhi (intellect) Indriyartha (sense objects) Kala (natural rhythms)

The healthy state of all three of these factors is called samayoga (balanced). However buddhi, indriyartha, and kala can also become imbalanced as atiyoga (excessive), ayoga (deficient), or mithyayoga (distorted). These deviations of buddhi, indriyartha, and kala from their normal balanced state are considered in Ayurveda to be the fundamental cause of disease. It is these disharmonies which lead to the vitiation of the doshas, accumulation of ama, weakening of agni, and the entire cascade of the Kriyakala. We give specific names to each of these fundamental causes of disease:

1. Prajnaparadha 2. Asatmyendriyartha samyoga 3. Kalaparinama

They are defined as follows:

Prajnaparadha literally means a "blasphemy,or mistake, of the intellect". Improper use of the intellect which results in a wrong understanding of some kind is an example of prajnaparadha. Another form of this disease factor is a volitional transgression against what an individual knows to be correct and true. Whether volitional or non-volitional, prajnaparadha leads to fallacious information, wrong conclusions, and hazzardous actions. When an intelligent and educated person indulges in an unhealthy habit or abuse, it is always a consequence of prajnaparadha.

Asatmyendriyartha samyoga literally means an "inappropriate association of the sense organs with certain sense objects". This is a fascinating concept with wide implications for creating health and preventing disease. This concept views the sense organs as having a direct connection with the highest levels of the mind. An unwholesome (excessive, deficient, or distorted) perceived stimulus produces an unwholesome effect in the mind which in turn causes stress and a vulnerability to disease. The unwholesome perception disturbs the sattvic quality of the mind and creates a rajasic or tamasic state. This mental state, in turn, can promote aggravation of the doshas, transforming an initially mental phenomenon into a somatic manifestation.

Kala parinama is defined as "being out of harmony with the rhythms and cycles of Nature". Ayurveda recognizes several important cycles on the macroscopic scale which have corresponding effects on the human being. If an individual does not become aware of these cycles and modify his life accordingly, that discordance will lead to a disease state. The diurnal rhythms discovered by modern physiologists, the female menstrual cycle, the male and female sexual peaks, the seasonal variations in immune status, the sleep cycle, the daily changes in breathing patterns are all examples of chronobiological rhythms which were intuitively known to the ancient vaidyas.

Ayurvedic Concept Of Food Combining

Food Combining (Samyoga)

The order in which we eat different classes of foods, how we combine them, and the amounts we consume will determine how well we digest and assimilate our vital nutrients. The better we digest and assimilate our foods, the less likely we are to form toxic substances, accumulate excess fat, and crave unhealthy food articles.

Within the various factions of both conventional and alternative medical nutrition there is a great deal of controversy regarding food combining. This has led to a growing confusion among consumers as to which, if any, foods are best taken together or separately.

Ayurveda offers a rational and scientific approach for determining correct diet which is based upon an individual's constitution. Vata, Pitta and Kapha (the tri-dosha) are the energies from which human beings are constituted. This energetic constitution is the basis of determining which foods are best for maintaining physiological balance for a given individual. This approach is quite different from the conventional view of a balanced diet which exhorts us all--despite our individual differences--to eat from the same basic food groups: meat, dairy, fruit, grains and vegetables and achieve the same "standard" levels of vitamins, minerals, and other micronutrients. According to Ayurvedic wisdom this approach is insufficiently individualized and ignores factors such as age, sex, race, climate, digestive capacity, stress, immune status, strength, illness, emotions, and adaptability.

In the Ayurvedic literature there are six types of nutritional imbalances:

1. Quantitative deficiency. This includes under-nutrition due to insufficient food, and even starvation. 2. Quantitative excess. Includes excessive amounts of both health foods and even water. 3. Qualitative deficiency. This includes wrong food combination which results in malnutrition, toxic condition and lack of essential nutrients. 4. Qualitative excess. This includes emotional overeating of rich or high fat foods which can result in obesity and/or high cholesterol which and promote hypertension, coronary vessel disease, and stroke. 5. Ama-producing. Certain foods and food combinations lead to toxemia and to certain digestive disorders. 6. Prakriti. Foods not appropriate for one's constitution may reduce immunity and cause disease. These six factors are closely correlated with the strength of agni (the gastric fire). There are four types of agni: 1. MANDAGNI. This is due to an excess kapha condition, leading to slow metabolism, overweight, allergies and congestive diseases. 2. TIKSHNAGNI. Pitta dosha is responsible for this type of agni disorder. It may cause hyper-metabolism, hyperacidity, heartburn and hypoglycemia leading to inflammatory diseases. 3. VISHAMAGNI. Due to vata dosha the gastric fire becomes vitiated, causing irregular appetite, indigestion and gases. Emotionally this can result in anxiety, insecurity, fear, and neurological or mental problems. 4. SAMAGNI. This type of agni is the result of balanced tri-dosha. A person having this type of agni can eat almost any type of food without difficulty. Digestion, absorption and elimination are all normal.

According to Ayurveda, every food has its own taste (rasa), a heating or cooling energy (virya) and post-digestive effect (vipaka). When two or three different food substances of different taste, energy and post-digestive effect are combined together agni can become overloaded inhibiting the enzyme system and resulting in production of toxins in the system. While it is true that an individual's agni largely determines how well or poorly food is digested, food combinations are also of great importance. When foods, (proteins, carbohydrates and fats) having different attributes, tastes, heating or cooling properties, and post-digestive effects are eaten together, agni will be slowed down. The foods can then remain in the stomach for seven to eight hours. These same foods, if eaten separately might well stimulate agni, be digested more quickly and even help to burn ama. Thus, according to Ayurveda, one should eat according to one's constitution and take fruits, starches, proteins and fats separately at different times of the day. Combining foods improperly can produce indigestion, fermentation, putrefaction and gas formation. This condition, if prolonged, can lead to toxemia and disease complex. For example, eating bananas with milk can diminish agni, change the intestinal flora producing toxins and may cause sinus congestion, cold, cough and allergies.

Ayurveda emphasizes the improper combinations of foods not be taken together because of early observations that certain combinations of foods caused many physical and mental problems.

These problems include: excess intestinal gas, constipation, diarrhea, abdominal pain, urinary retention, digestive fermentation, lethargy, sleep disorders, depression, anxiety, a confused mind, and ultimately--a decrease in the function of the entire physiology. These were the direct

observations made by the ancient Indian physicians. Today we know that different classes of food require their own specific digestive enzymes. This may seem like an obvious fact to anyone who has taken high school biology, yet as a society we seem to have missed the vitally important implication of this fact. It is this: by consuming many different types of food at a single meal we place a demand on our digestive glands to manufacture and secrete many different digestive enzymes simultaneously.

The principles of Ayurvedic food combining are derived from written information left us in the ancient writing of the Indian physicians living around 100 A.D.. The basic difference from how we are used to eating today is that they only ate two or three different types of foods at any one meal. We tend to have at least six or seven (if not more) types of food at most meals. Foods should not be too fancy. Gourmet foods with rich, sweet tastes will influence even the most strong-willed, health-conscious person to overindulge. Foods should be simple and naturally delicious. For thousands of years mankind has prepared natural and unprocessed foods in simple ways--it is these foods that our physiology needs to function best. For those of us who have become stressed or gained weight, returning to a more simple dietary style is the key to health and weight loss. It’s also the best way to maintain health. Remember that eating only a few kinds of foods at each meal will not result in nutrient deficiencies if you eat a variety of foods based on what is in season in the country in which you live. A true Ayurvedic diet will give anyone a sufficient variety of healthy, nutrient-rich foods for an entire lifetime.

Some important recommendations of Ayurvedic Food Combining include:

Avoid taking milk or yogurt with sour or citrus fruits.

Avoid eating fruits together with potatoes or other starchy foods. Fructose(fruit sugar) (and other sugars) is digested quickly, whereas starch takes quite some time. In this case the sugar would not be properly digested.

Avoid eating melons and grains together. Melons digest quickly whereas grains take more time. This combination will upset the stomach.

Melons should be eaten alone or left alone.

Honey should never be cooked. Honey digests slowly when cooked and the molecules become a non-homogenized glue which adheres to mucous membranes and clogs subtle channels, producing toxins. Uncooked honey is nectar. Cooked honey is poison.

Do not eat meat protein and milk protein together.

Milk and melons should not be eaten together. The action of hydrochloric acid in the stomach causes the milk to curdle. For this reason Ayurveda advises against taking milk with sour fruits, yogurt, sour cream, cheese, and fish.

Cold beverages should not be consumed during or directly after a meal as it reduces agni and digestion. Small sips of warm or tepid water taken during the meal serves to aid digestion.

While eating one should properly masticate the food in order to soften it and ensure that it is thoroughly mixed with saliva.

Vata and Pitta constitutions may finish a meal by drinking a cup of lassi. This can be made by blending four tablespoons of yogurt with pinches of ginger, fennel powder, and cumin powder in 3/4 cup of water.

Specific common food incompatibilities are listed below.

INCOMPATIBLE FOOD COMBINATIONS

Milk Is Incompatible With:

Bananas Fish Meat Melons Curd Sour Fruits Kitchari Bread containing yeast Cherries

Melons Are Incompatible With:

Grains Starch Fried foods Cheese

Starches Are Incompatible With:

Eggs Milk Bananas Dates

Honey Is Incompatible With:

Ghee (in equal proportions) Heating or cooking with.

Radishes Are Incompatible With:

Milk Bananas

Raisins

Nightshades, (Potato, Tomato, Brinjal, Chilies) Are Incompatible With:

Yogurt Milk Melon Cucumber

Yogurt Is Incompatible With:

Milk Sour Fruits Melons Hot drinks Meat Fish Mangoes Starch

Eggs Are Incompatible With:

Milk Meat Yogurt Melons Cheese Fish Bananas

Mangos Are Incompatible With:

Yogurt Cheese Cucumbers

Corn Is Incompatible With:

Dates Raisins Bananas

Lemon Is Incompatible With:

Yogurt Milk

Cucumbers Tomatoes

The above guidelines are by no means an exhaustive list. It must also be remembered that a proper Ayurvedic diet should consider nutritional value, constitution, seasons, age and any disease condition.

It is important to understand that there is one and only one major factor which determines the completeness and efficiency of our digestive processes: the proper production and secretion of our digestive enzymes. The Ayurvedic correlate of these enzymes is known as the jatharagni, which is the main agni of the body and which controls all other agnis (the five bhutagnis and the seven dhatvagnis). Very little else really matters when it comes to digesting the foods you eat. Therefore, if we can optimize the function of this multi-faceted system of digestive enzymes we can utilize our diet as a major disease-fighting tool.

Panchakarma Chikitsa (Panchakarma Treatments)

PretreatmentTherapeutic vomiting (Vamana)Purgation Therapy (Virechan, Laxative therapy). Enema (Basti)Nasal Administration - Nasya (herbal inhalation therapy). Blood Letting (Rakta Moksha)

Panchakarma

Panchakarma is a Sanskrit word that means"five actions" or "five treatments". This is a process used to cleanthe body of toxic materials left by disease and poor nutrition. Normally the body has the innate ability to efficiently process and remove these waste materials, including the vitiated doshas. However due to one's repeated dietary indiscretions, poor exercise patterns, lifestyle, and genetic predisposition the digestive enzymes, metabolic co-factors, hormones, and agnis which regulate the body's internal homeostasis become disorganized. This can lead to the accumulation and spread of toxins throughout the physiology resulting in disease. This waste matter is called ama in Ayurveda. Ama is a foul-smelling,sticky, harmful substance that needs to be completely evacuated from the body .

Panchakarma will remove the excessdoshas and correct imbalances in them as well as eliminate the harmful ama out of your system through the body's own organs and channels of elimination (colon, sweat glands, lungs, bladder, urinary tract, stomach, intestines,etc). Panchakarma purifies the tissues at a very deep level. It involves daily massages and oilbaths and is a very pleasurable experience. Ayurveda recommends Panchakarma as a seasonaltreatment for maintaining mental and physical hygiene and balance.

Panchakarma is a five-fold therapy; it ishighly individualized based on the needs of the individual depending on the Ayurvedic constitutional type, doshicimbalances, age, digestive strength, immune status, and many other factors. Depending on each individual's needs all or only parts of the five therapies are utilized. These procedures must be administered by specially trained therapists in a definite sequence for a specified period of time. In addition, although Panchakarma is for the most part a delightful and comfortable therapy, there can be periods of discomfort associated with the profound release of toxins which does occur. It is therefore essential that the therapy be supervised by a

knowledgeable expert who can recognize the signs of properly and improperly administered Panchakarma. Fortunately these signs were meticulously recorded by the ancient vaidyas.

Like all medical procedures, Panchakarma Therapy always must begin with an initial consultation by a qualified health professional who can determine the individual's prakriti (constitutional type), the nature of the health problem (if any), and the appropriate degree of intensity of the prescribed therapies. There are certain special circumstances in which panchakarma should be administered only with strict medical supervision: recovering drug addiction, alcoholism, hypertension, diabetes, and eating disorders are the most common. Panchakarma may also not be appropriate for individuals who are significantly underweight or physically weak or for persons with inadequately treated (or undiagnosed) hypothyroidism or hypoglycemia. The same is true of persons with cancerous diseases, immune deficiency states, or those recovering from recent surgery. All potential patients, but especially those identified above, should always consult a qualified health professional before initiating any form of detoxification program.

Pretreatment (Purvakarma)

The purvakarma procedures are often under appreciated in the grand scheme of proper administration of Panchakarma.The general purpose of the Poorvakarma Therapies is to begin to loosen, liquefy, and move the vitiated doshas from their abnormal sites in peripheral tissues to the appropriate central site within the alimentary canal. Oil massage andfomentation are administered on the night before the day of Vamana. Prior to the start of Vamana, the patient is asked todrink a specified quantity of ghee or oil until the stool becomes oily, or nausea occurs. If vamana is planned a Kapagenic diet is given during this time to aggravate Kapha. Either during the same time period or for one week subsequently, oil massages are given..

TherapeuticVomiting (Vamana)

This treatment is used when there is congestion in thelungs causing repeated attacks of bronchitis, cough, cold or asthma. The objective of thetherapy is to induce vomiting to get rid of the mucus causing excess kapha. On the morning of the vamana., kapha aggravating foods such asbasmati rice and yogurt with salt is given to further aggravate the kapha. The application of theheat to the chest and back will help liquefy kapha. A drinkconsisting of madanaphalam,licorice and honey, or calamus root tea is given to the patient.(Othersubstances used include salt, and cardamom) Vomiting will either occur spontaneously or is induced by rubbing on the tongue.Between 4-8 vomiting evacuations is the target. After vomiting the patient will feel very comfortable; most ofthe congestion, wheezing and breathlessness will disappear along with the clearing of thesinus.

Therapeutic vomiting is used for cough, cold, symptoms ofasthma, fever, nausea, loss of appetite, anemia, poisoning, skin diseases, diabetes,lymphatic obstruction, chronic indigestion, edema (swelling), epilepsy (between attacks),chronic sinus problems and for repeated attacks of tonsillitis.

PurgationTherapy (Virechana, Laxative Therapy)

Virechana is the cleansing of the pitta and the purificationof the blood toxins. Generally, it is administered three days after the Vamana treatment but this may vary.If Vamana therapy is not needed, Virechana can be administered directly after purvakarma. Virechan cleansesthe sweat glands, small intestine, colon, kidneys, stomach, liver and spleen. A number ofeffective and safe herbs can be used as a laxative. This include senna, prune, bran, flaxseed husk,dandelion root, psyllium seed, cow's milk, salt, castor oil, raisins and mango juice. Whentaking these laxatives, it is important to adhere to restricted diet. Virechana is used fortreatment of skin diseases, chronic fever, piles, abdominal tumors, worms, gout, jaundice,gastrointestinal problems, constipation and irritable bowel syndrome.

Enema (Basti)

Medicated enemas are used for various specific reasons. Ingeneral, this treatment is used topromote elimination of the loosened Vata dosha out through the rectum. There are many specific enemas listed in Ayurveda.

Basti involves introducing medicinal substances such asherbalized oils and other herbal decoctions in a liquid medium into the rectum.Basti is especially good for vata disorders. It alleviates constipation, distention,chronic fever, the common cold, sexual disorders, kidney stones, heart pain, vomiting,backache, neck pain and hyperacidity. Such vata disorders as sciatica, arthritis,rheumatism, neurodegenerative conditions, and gout can also be treated by Basti. There are about 80 vata-relateddisorders in Ayurveda. About 80 percent of them can be treated with medicated enemas.

Since vata is mainly located in the colon and bones, themedication is administered rectally.

Types of Enemas:

1. Nirhua Basti (Decoction Enema) - mainly herbal decoction and small amounts of oil

2. Anuvasana Basti (Oil Enema) - mainly warm oils with small amounts of herbal decoction

3. Brihmana Basti (Nutrititive Enema) - warm milk, meat broth, bone marrow soup, etc.

Enemas should not be given to persons suffering fromshortness of breath, chronic abdominal pain, bleeding from rectum, cough, diarrhea,severe anemia,the very elderly or to children under 8.

Nasya(Nasal administration; Errhine Therapy).

This treatment involves the administation of herbalized oils and liquids into the nostrils. It is useful for treatment of kapha-orientedproblems, of ear, eyes, nose and throat disorders such as migraine, sinusitis, catarrh,and bronchitis.

The nose is the gateway to the brain and to consciousness.Prana or vital energy enters the body through breath taken in through the nose. Nasaladministration of medication helps to correct the disorders of prana affecting the highercerebral, sensory and motor functions. Nasya is indicated for dryness of the nose, sinuscongestion, hoarseness, migraine headache, neurodegenerative conditions (i.e. multiple sclerosis), convulsions and certain eye and ear problems.

Types of Nasya

1. Virechana (purifying with use of powders or herbs)

2. Nutritive Nasya

3. Sedative Nasya

4. Nasya decoctions

Substances such as calamus powder, gotu kola, onion,garlic, black pepper, cayenne, ginger, ghee oil decoctions are used in Nasya. Nasalmedication should not be administered after a bath, food, sex, drinking alcohol, duringpregnancy or menstruation.

BloodLetting (Rakta Moksha)

Blood letting is used to eliminate toxins that are absorbedinto the bloodstream through the gastrointestinal tract. This process purifies the blood.It is used for disorders such as repeated attacks of skin disorders such as urticaria,rash, eczema, acne, scabies, leucoderma, chronic itching and hives. It is also ofteneffective for enlarged liver and spleen, hemochromatosis, and for gout.

Blood letting, which should only be administered by aqualified physician, is useful to relieve several pitta disorders such as acne and rash.If administered properly, it stimulates the antitoxic substances in the blood stream, thusdeveloping the immune mechanism in the blood system.

Do not administer blood letting in cases of anemia, edema,weakness or to very old and very young persons.

Abhyanga Massage

Abhyanga is described in both the Caraka (CS Su V/80-92) and Sushruta Samhitas (SS Ci XXIV/22-35) as one of the 24 pravicarana (i.e. methods) of achieving the state of proper snehana (oiliness).

The word abhyanga is derived from the Sanskrit root ang meaning movement or motion and the prefix >I>abhi meaning different, against, or contrary. Thus abhyanga denotes a massage involving motions in different directions. Specifically, abhyanga includes strokes both in the same direction and in opposite direction to the direction of the body hairs.

The importance of daily abhyanga is illustrated metaphorically in the Caraka Samhita (CS Su V/89) the human body is compared to a piece of leather or a wooden wheel axis which becomes stronger and resistant to wear and tear by the application of oil.

How to Perform Abhyanga Self-Massage

Abhyanga Self-Massage is a type of Ayurvedic oil massage which balances all three doshas, helps regulate the appetite, strengthens the entire body, nourishes the musculature, improves flexibility, brings luster to the skin, stimulates circulation, and truly promotes well-being.

1. Use one of the oils suggested for your Ayurvedic Constitutional Type. Pour some of this oil into a four- or six-ounce plastic bottle with a flip top. Warm the oil by placing the plastic bottle in a pot or other vessel containing hot water, for three or four minutes.

2. Remove your clothes and sit on a small stool or on towel placed on the floor. Apply oil to the entire body (this is not the massage--only the application of the oil). Apply these initial approximate amounts of oil to each of the following areas:

o head, scalp, and neck------------------------- two tsp. o hands, arms, shoulders----------------------- one tsp. each for left and right o front torso-------------------------------------- one tsp. o buttocks and back----------------------------- one tsp. o legs and feet------------------------------------ two tsp. each for left and right

Additional warm oil should be applied as needed as the massage proceeds.

3. The massage is performed with the ball and palm of the hand and not with the fingers. Wherever possible, use circular strokes over joints and up-and-down strokes over long bones. Use a moderate amount of pressure so that heat is generated from the strokes except over the heart and abdomen where gentler strokes are used. Start with the head and work systematically down the body.

4. Start by massaging the head, using vigorous and rapid front-to-back and up-and down strokes, as appropriate. Spend between 30 to 60 seconds on the head.

5. Next massage the face and ears, which are massaged by kneading between the thumb and forefinger. Remember to add small amounts of warm oil as needed as you massage each area.

6. Massage the neck and throat areas using up-and down strokes. 7. In a rhythmic, coordinated manner using alternating circular--joints-- and straight--long

bones-- strokes, massage the shoulders, arms and hands on both sides of the body. Create your own rhythm. For example, try massaging with up-and-down strokes for 10 strokes and with circular strokes for 5 strokes. Or make both 7 strokes. See what rhythm feels right and stay with it throughout the massage of the arms and legs. Remember to massage both the front and back aspects of each arm and include the fingertips and fingernails (important!)

8. Next, massage the chest in a gentle, circular clockwise direction; use about 15-20 strokes. The abdomen in done in about the same manner, using gentle, circular clockwise strokes. Some people like to massage the abdomen with only one hand, others place one hand on top of the other and use two hands--see which techniques you prefer and stay with it.

9. Massage as much of the spine, back and ribs as you can reach. 10. The buttocks can be massaged using a combination of circular and straight strokes. 11. The legs are massaged in a similar manner to the arms, using a set pattern of circular

(knees, ankles) and up-and-down (long bones) strokes. Use both hands to massage each leg and remember to do the front and back aspects. Add more oil if needed and massage vigorously.

12. Finally we arrive at the feet. The feet are one of the most important areas to massage and should be given a little more ti than the rest of the body. Using the ball of you hand, massage the bottom of the foot vigorously for 30 to 60 seconds. The do the same for the top of the foot too. Massage the toes, web spaces, and toenails.

13. The oil should remain on the body for a minimum of 1000 seconds (or about 16 minutes). This is almost exactly how long it takes to do the entire massage, so by applying the oil to the entire body before starting the actual massage, you will easily satisfy this time requirement.

14. Following the massage, take a shower or bath using a mild soap. You may wish to purchase a supply of fragrant herbal “utane powder” which efficiently removes the oil, leaves the skin glowing, and has no detergent content. It is used either in place of or along with your favorite soap.

Masala Chai (Indian Spiced Tea)

Chai! There are literally hundreds of recipes for Indian Spiced Tea (Masala Chai) and each one with its special twist. Here is the way it is prepared outside of the Tilak Ayurved Mahavidyalaya in Pune for the Ayurvedic medical students taking a break between classes.

Quantity: For 2 cups

Ingredients:

1 inch Ginger root ¼ inch Cinnamon stick ¼ tsp. Cardamom powder 1/8 tsp. Ground Nutmeg 4 Cloves (whole) ¼ cup Milk, rice milk or soy milk 1 tsp. Black tea 1 tsp. Honey (stevia, agave)

Procedure: To a small pot add 2 cups of water, all the herbal ingredients and the milk. Do not add the black tea or honey yet. Bring to a gentle boil. Now add the black tea and let the mixture simmer. After letting simmer for 2 to three minutes, depending how strong you want the tea, strain into kettle and serve. Only then add the honey as per requirement into the individual cups. Enjoy!

>Variation: Quantities of the ingredients can be adjusted depending upon the strength of the tea desired.

Home Remedies: The Digestive System

Introduction

The ancient Ayurvedic physicians understood that all life is interconnected and integrated into a complex fabric of mutual support and nourishment. The apparent multiplicity of life forms is in fact an illusion. In truth, only the One Self exists which takes different animate and inanimate forms recognized as the animal, plant, and mineral kingdoms. Each of these kingdoms is able to receive, transmute, and transmit energies in unique ways. Plants have evolved the unique and awe-inspiring feature of photosynthesis: the transformation of light energy from the sun into the chemical energy in the molecular bonds of carbohydrates. In addition plants contain many other chemical constituents which interact with humans biochemically. However we must always remember that the main glory of the plant kingdom, whether a food or an herb, is ultimately their ability to augment the flow of prana--the vital energy.

The following recommendations are intended for historical purposes only. Never treat yourself or others without the advice of a qualified physician.

To improve digestion - Chitraka (roots of Plumbago zeylanica), Pipplimoola (roots of Piper longum), Musta (Cyperus rotundus), Chitraka (root), Amlavetasa (Garcinia pedunculata), Ativisa (Aconitum heterophylum). These herbs can be taken either singly or as a compound in a total dose of 2-3 grams one hour before the main meal of the day with warm water.

Indigestion due to excess ghee or oil - warm fresh ginger tea with a pinch of black pepper (Marica).

Colicky abdominal pain (adult or child) - Chitraka (Plumbago zeylanica) plus Fennel Seed Powder 0.5 to 2 grams each with warm water and onion poultice over the abdomen.

Abdominal Distention - Plain herbal tea made from the decoction of Pippli (fruits of Piper longum), Sunthi (dry ginger), and Cumin Seed powder. Use approximately 0.5 grams each per cup and drink 1 cup every 6 hours.

To alleviate thirst - Consume water stored in an unglazed earthenware pot.

Anorexia - Pippali (fruits of Piper longum) - 0.5 - 1.0 grams, dry ginger - 0.5 grams, small pinch of salt, and fresh Lemon Juice -1 oz. to be taken with a glass of water.

Constipation- In mild constipation, use Amalaki (Emlica officinalis), Haritaki Terminalia chebula), and Bibhitaka (Terminalia bellerica) - one gram each in warm water. For moderate constipation, castor oil 1-2 teaspoons upon arising and before bed or Gandharva Haritaki 2 grams three times daily one hour before meals with warm water. For severe or long standing constipation, see a physician.

Gentle Purgative intestinal cleansing- Trivrit root powder (Operculina turpethum) in the dose of 2-4 grams with warm water one hour before sleep.

For intestinal worms- Vidanga (Embelia ribes) is well-established as an effective and safe remedy for pinworms and roundworms.The dose for adults is 3-4 grams twice daily with warm water 1-2 hours before food. It can also be given to the children of 5 years and and older in the dose of 1.0 grams twice daily with water. Vidanga can be safely used for extended periods of time (i.e three months) to accomplish a complete eradication of intestinal worms.

Siddha PrinciplesLike all other medicine systems, Siddha system of medicine also has some underlying principles and concepts. These fundamental principles bear resemblance to that of ancient Ayurveda. According to Siddha system, the human body, food and the drugs are the replica of the universe, irrespective of their origin. Moreover, they believe that the universe holds two main entities namely, matter and energy.

Siddhars call them Siva (male) and Shakti (female). The two are inseparable and co-exist as matter cannot subsist without the energy in it and vice versa. They are also the primordial elements, Bhutas, known as Munn (solid), Neer (fluid), Thee (radiance), Vayu (gas) and Veli (ether). These are present in every substance in varied proportions. Also, Earth, Water, Fire, Air and Ether are the manifestations of these elements.

Even the human body is made up of these five elements in different permutations. It also considers that it is an assortment of three humours, seven basic tissues and the waste products produced by the body such as faeces, urine and sweat. The food ingested by the humans is regarded as the elementary building material of the body, which in turn is converted into humours, body tissues and waste products.

Besides, the food and drugs also contains mixture of five elements. However, when the equilibrium of humors, considered as health, is disturbed, it leads to disease or sickness. Drugs constituting varying proportion of the elements are responsible for therapeutic actions and results. Apart from this, Siddha system also lays down the concept of salvation in life. The exponents of this system emphasize on achievement of this state via medicines and meditation.

Siddha MedicinesSiddha medicine system has a vast wealth of drug knowledge, which makes use of metals and minerals. The Materia Medica or the compilation of the drugs gives an idea about the various rich drug ingredients, classification, preparation and doses. Apart from minerals, Siddha medicines also make use of drugs obtained from animal sources. The medicines of Siddha are capable of treating almost all types of diseases.

The list includes skin problems particularly Psoriasis, sexually transmitted diseases (STD), urinary tract infections (UTI), diseases of liver and gastro intestinal tract, general debility, postpartum anemia, diarrhea, general fevers, in addition to arthritis and allergic disorders. However, many of the alchemical processes practiced by them are still a mystery for the world. Given below is the classification of drugs, which will further throw light on the medicines.

There are 25 varieties of water-soluble inorganic compounds called 'Uppu', which are different types of alkalis and salts.

There are 64 groups of mineral drugs which are insoluble in water, but emit vapors when put in fire. Out of these, thirty-two are natural and the rest are artificial.

There are seven drugs insoluble in water, which emit vapor on heating. There are classes of metals and alloys, which melt when heated and solidifies on cooling, such as

gold, silver, copper, tine, lead and iron. These are incinerated by special processes and used in medicine.

There is a group of drugs that exhibit sublimation on heating including mercury and its various compounds.

Sulphur and mercury, which are insoluble in water, find a significant place in Siddha materia medica.

Siddha HistorySiddha system of medicine is a form of a traditional medicine system which originated down south. Siddha means achievement, which was attained by Siddhars. They were saints who were mystics and are credited for developing and forwarding the system of Siddha medicine. It is believed that there were eighteen Siddhars in total, who are also referred to as the enlightened souls. The Siddha literature is also written in Tamil and is mainly practiced in Tamil speaking regions of the country and abroad.

The Siddha System is largely therapeutic in nature and its origin can be traced back to the birth of human race on the planet. According to mythological and historical beliefs, the initial home of mankind was located in the temperate and fertile regions of the East. The human race started its culture and career from here. India for that matter of fact can also be regarded as one of the first countries in the world, from where the mankind started its journey of evolution.

Moreover, this wondrous land was primarily inhabited by the Dravidians of whom the Tamilians were the most prominent. They were also accredited for being one of the most developed civilizations which ever dwelled upon this planet. However, even at that point of time a dominant segregation was visible between the North and the South regions of India. For instance, Sanskrit presided over North while Dravidian language was predominant in South. This holds true for the science of medicine as well.

Like Ayurveda was prevalent in the north, Siddha was flourishing in the south. Owing to its antiquity, the origin of this system is attributed to the Creator himself. As per traditional tales, it is deemed that Lord Shiva unfolded the knowledge about Siddha to his divine consort Goddess Parvati. She in turn passed it onto Nandi Dev, who eventually handed it to the Siddhars. Nevertheless, Saint Agastiyar is accredited for founding the Siddha system of medicine. His works on medicine and surgery, still serve as standards among Siddha medical practitioners.

SiddharsSiddha system of medicine is one of the ancient medicine systems of India. It is considered to be Dravidian of origin and has all its literature in Tamil. Moreover, at times it seems quite similar to the traditional medicine system of Ayurveda. The founders of Siddha are supposed to be saints of Shaivite tradition, belonging to Tamil Nadu. These saints practiced an unorthodox level of spiritual practice to attain liberation. They followed constant yogic discipline to acquire yogic powers called Siddhi. In effect they came to be known as Siddhars.

According to the Siddhar tradition, there were 18 enlightened souls, who achieved extra ordinary powers. Amongst them, Agasthiyar or Agasthya is regarded as the most enlightened one and is even credited for finding the Siddha culture and medicine system. These saints or Siddhars transcended the barriers of time and space via vigorous practice of yoga, meditation; use of substances called Rasayanas and breathing practice similar to Pranayam.

This gave them the power to look into the various materials and substances, beneficial in eliminating the sufferings of the common man. Thus, Siddhars were saints, doctors, alchemists and mysticists all at the same time. To provide relief to the people, Siddhars wrote their findings on palm leaves, which are still stored by some of the private families of Tamil Nadu and passed from generation to generation. In the Siddha medicine system, metals, minerals and chemical products are used predominantly.

The 18 siddhars are

Agastyar Bogar Korakkar Kailasanathar SattaiMuni Tirumoolar Nandhi Poonaikannar Konganar MachaMuni Karuvoorar KoormaMuni Edaikaadar KamalaMuni Punnakeesar Sundarandandar Romarishi

Siddha SignificanceSiddha comes from the word 'Siddhi' which is means 'perfection' or 'eternal bliss'. These are referred to as the supernatural powers which gave the ancient saints the designation of Siddhars. By the virtue of

these powers, Siddhars employed their knowledge for the benefit of the mankind. They found and developed the Siddha system of medicine, which is highly therapeutic in nature. With the help of this system they classified 4,448 diseases and varied medicines.

The medicines with therapeutic value utilized herbs, roots, salts and even toxicity reduced poisons to treat rare array of diseases. The origin of Siddha system is attributed to sage Agastiyar. It is also believed that before the Aryan occupation of the Sind region and the Gangetic plain, Tamirapani, a highly organized civilization, dwelled on the banks of River Kaveri. This civilization is considered to be the source of Siddha system.

With course of time, other systems in North helped it to grow, enriching it further. Although it still maintains its authenticity as it uses many such things which do not find relevance in the ancient system of Ayurveda. The materia medica of Siddha comprises of medicines made from metals and minerals. However, there is no mention of any use of metals and minerals in Ayurveda. Siddha text clearly specifies use of mercury, sulphur, copper, arsenic and gold as therapeutic agents.

Moreover, apart from being called as one of the most ancient medicine systems of the country, it can also be ascribed as one of the most advanced systems in all. This is attributed to the fact that Tamil Siddhars wrote about AIDS, thousands of years back. Further more, the Siddha System is capable of treating chronic diseases especially arthritis, skin problems urinary tract disorders, infertility , degenerative disorders like osteo arthritis , Senile Dementia,disease of the liver, medicinally treatable Spinal disorders ,general debility ,diarrhoea and intractable allergic disorders.

Diagnosis in SiddhaAccording to Siddha, human body sustains the state of healthy living via keeping the Three Humours in equilibrium, influenced by dietary habits, daily activities and the environment around. In case this equilibrium is disturbed, it leads to a condition known as disease. It is basically the derangement of five elements, which in turn alters the Three Humors. There can either be a decrease or increase in the balance.

However, to identify the disease and its cause, a scientific method is required. In Siddha medicine system, the method of diagnosis is quite unique and is entirely based on the 'clinical acumen' of the physician. The physician examines the tongue, complexion, speech, eyes, and palpatory findings in a patient. This is followed by the examination of the urine and stools. The diagnosis is also confirmed by the 'Pulse Diagnosis'.

These are known as the 'Eight Tools of Diagnosis'. These tools not only enable the physician to diagnose the anomaly but also help to discover the prospects and restoration of health. It should be noted that pulse diagnosis was distinctive in Siddha medicine and was later used in other medicine systems. The

pulse is examined from the right hand of the males and left hand of the females.

The pulse is recorded at the Radial-artery. The unit of pulse diagnosis is 1 for Vatham 1/2 for Pitham and 1/4 for Kapham. This unit is equivalent to the size of a grain (wheat). Besides, the interrogation of the patient only plays a nominal role in determining the cause of the disease. The symptoms and procedure of the eight-fold examination, commonly known as Ashta Sthana Pariksa are given below:

Pulse (nadi): Of utmost importance, it is the confirmatory method recorded on the radial artery. Tongue (na): It appears black in vatha, yellow or red in pitha, white in kapha, ulcerated in

anaemia. Color (varna): Complexion appears dark in vatha, yellow or red in pitha, pale in kapha. Voice (svara): It sounds normal in vatha, high pitched in pitha, low pitched in kapha, slurred in

alcoholism. Eyes (kan): Appear muddy in conjunctiva, yellowish or red in pitha, pale in kapha. Touch (sparisam): Feels dry in vatha, warm in pitha, chill in kapha, sweating in different parts of

the body. Stool (mala): Stools seem black in vatha, yellow in pitha, pale in kapha, dark red in ulcer and

shiny in terminal illness. Urine (neer): Early morning urine is examined; straw color in indigestion, reddish yellow in

excessive heat, rose in blood pressure, saffron color in jaundice and looks like meat washed water in renal disease.

Siddha TreatmentThe main aim behind the treatment in Siddha medicine is keeping the Three Humours in equilibrium and maintenance of the seven elements. This requires proper diet, medicine and a disciplined routine of life. As laid down by Saint Thiruvalluvar, a successful treatment has four requisites. These are, the patient, the attendant, physician and medicine. If the physician is well qualified and the other agents have necessary qualities, any disease can be cured.

The first step towards treatment is the diagnosis. After determining the course and cause of the disease, the treatment should not be delayed. In Siddha system of medicine, the treatment is categorized into three, namely, devamaruthuvum (Divine Method), manuda maruthuvum (Rational Method) and asura maruthuvum (Surgical Method). The divine method uses medicines like parpam, chendooram, guru kuligai made of mercury, sulphur and pashanams.

The rational method employs medicines prepared from herbs like churanam, kudineer, vadagam etc. In the surgical method, incision, excision, heat application, blood letting and leech application are used. Moreover, there are a number of therapies used for the treatment, like Purgative therapy, Emetic therapy, Fasting therapy, Steam therapy, Oleation therapy, Physical therapy, Solar therapy and Blood letting therapy, Yoga therapy, etc.

Unani HistoryThe history of Unani system of medicine is traced back to ancient Greece. During that time, two schools of medicine were present in Greece, the older one of which believed in treating the disease, according to the symptoms exhibited. It confirmed the fact that an illness must be dealt with one organ and should be treated separately, strictly based on the symptoms. This led to great dissatisfaction and confusion, and few rebel physicians established a rival school.

This school became popular because of Hippocrates, who later came to be known as the 'Father of the Medicine' in history. His ideology emphasized that human body is a complete and integrated system. His treatment methods were general in nature and did not comply with any specific sets of symptoms. Moreover, he formulated the principle of humoral theory. Besides, he also opposed and eliminated the elements of magic and superstition that crept into the medicine system of that era.

It was he, who gave Unani the status of a science. However, the ancient system of medicine was further enriched by the wisdom of many Greek scholars. Galen and Avicenna were also significant contributors. In addition, Unani has evolved from several medicine systems, prevalent in different parts of the world, such as Egypt, Syria, Iraq, Persia, India, China and other Middle East and Far Eastern countries. Attributed to this fact, it is known by different names in different countries like, Greeco-Arab Medicine, lonian Medicine, Arab Medicine, Islamic Medicine Traditional Medicine, Oriental Medicine etc.

In India, Unani was introduced by Arabs and Persians. When Mongols attacked Central Asia and Persia, the Unani scholars and physicians fled to India, to find refuge. Here, they were provided state patronage by the Delhi Sultans, the Khilijis, the Tughalaqs and the Mughal Emperors, who even employed some of them as state employees and court physicians. After this, these scholars conducted study on the Indian drugs and further enriched the contents of Unani.

Soon, the medicine system became popular in the whole country and maintained a strong hold even after the downfall of Mughal Empire. However, Unani did suffer a set back during the British rule, as the government patronage was withdrawn. Nevertheless, it did not cease to exist as it enjoyed people's support and trust. It was mainly because of the efforts of Sharifi Family in Delhi, the Azizi family in Lucknow and the Nizam of Hyderabad that Unani Medicine survived during the British period.

Herbal TherapeuticsUnani Herbal Therapeutics is an ancient system which asserts the benefits of herbs. Herbs have many properties which help in curing diseases. Moreover, they possess other constituents like resins, gum, sugar, vitamins, inorganic salts and many vegetable substances. These components act as built-in antidotes and safeguard the body from any ill effects of the herb itself. Thus, herbal medicines yield

positive and complete effects keeping in mind the whole body system.

Unani Herbology or herbalism does not favor synthetic drugs which do not keep in mind the overall integrity of the body and act only in a specific portion. Unani Herbology believes that all the herbs have their own distinct quality like hot, cold, dry or moist. This implies that after being acted upon gastric juices and going through biochemical changes it will produce some degree of heat, coldness, dryness or moisture.

Thus, the dominant characteristic of the herb and the specific pharmacological effect on it counteracts the anomaly in the body. Furthermore, there are a number of elatives, exhilarants and cardiac as well as nervine tonics formulated in Unani System which are unique. It even claims to boast of therapies which provide relief from all types of depressive states or psychoneurotic conditions. The herbal formulas in Unani can be both simple and compound and do not induce any feeling of intoxication or addiction.

Herbal Therapeutics PrinciplesLike all other herbal healing medicine systems of the world, namely Greek, Chinese, East Indian Ayurvedic, Arab, Persian, American Indian and other traditional herbal methods, Unani system also follows some basic principles.

Unani FormularyUnani Formulary facilitates the determination of the medicine to be taken in a specific disease condition and the way in which it is to be consumed. For the convenience of the therapist as well as the patient, the Formulary is arranged according to the various diseases that affect different parts of the body.

Herbal Therapeutics PrinciplesLike all other herbal healing medicine systems of the world, namely Greek, Chinese, East Indian Ayurvedic, Arab, Persian, American Indian and other traditional herbal methods, Unani system also follows some basic principles. These principles serve as the building blocks for the ones who follow it. Unani health practitioners observe these principles for the benefit of the people around. Thus, to have in-depth knowledge of Unani Herbology and Herbal Therapeutics, one should know the principles of the same.

Principles of Unani Herbology

According to the first principle of Unani, the body itself contains a mechanism for healing. Thus, the prime aim, purpose and objective of the physician should be to give aid to the internal mechanism and it's functioning in the maintenance of health of the body.

The second principle of Unani Herbology states that many diseases arise as a result of faulty indigestion of nutrient substances, with an exception to fractures, injuries etc.

The third principle of the system dates back to the times of Hippocrates and holds true for almost all the herbal therapeutic systems. It is regarding the existence of quasi-material forces or substances called humors. They are semi-gaseous, vaporous substances which reflect the innate temperament of each organ or body part in its state of health. Thus, by identifying the normal temperament of each organ or body part, and comparing it with the state of the same organ or body part in a disease condition, it is relatively simple to find out which type of herbs would be most effective in restoring the balance and harmony.

Unani Herbal Therapeutics also believes in the distinction of herbs into several categories depending upon the effect they have on the body.

Furthermore, the Unani system of Herbal Therapeutics carries out various therapies with medicinal herbs, both internally and externally. However, pertaining to the sensitivity of the digestion system, the herbs are very carefully prescribed for internal use. The main purposes of the internal therapy include evacuating something from the body, preventing evacuation from the body, modifying the temperament of the body organs. Nevertheless, a herbal therapist should try not to prescribe the usage of herbs for every minor change occurring within the body.

Initially, the condition should be treated by changing the method of life management like altering the patterns of sleep and wakefulness, adjusting the diet, increasing or decreasing exercise, and many other measures which would help to restore the body and mind. Also, for treating a disease, nutritive quality herbal drugs should be introduced in the beginning, followed by medicinal herbs and then try to restrict to simple herbal substances as far as possible.

Unani PrinciplesUnani system of medicine is an exhaustive segment in the realm of Indian medicine system. It was compiled centuries back by Hippocrates, the great scholar. However, with time it was enriched by a number of his successors, due to which it has achieved the status of a science. Therefore, like any other scientific system it is governed buy a number of principles ad concepts. These basic principles throw light on the intricacies and provide a better understanding of the system, thus facilitating its practice. Thus, to decipher the puzzle of this natural healing system, read on.

Doctrine of NaturalsUnani system strongly believes in nature and its healing properties. It believes that health is a condition, which is achieved when all the functions are carried out in correct and complete manner. Thus, wholeness and balance were the norms for human beings, initially.

Six Factors of HealthThe six factors of health is another principle which guides the Unani practitioners. These six factors help in determining the state of a person. The primary six factors are examined in relation with health and disease.

Diagnosis

In Unani system of medicine, takes into account the complete personality of the person, while diagnosis. This is because every individual possesses specific basic structure, psychic makeup, self-defense mechanism, reactions to environmental factors, likes and dislikes.

Diagnosis in UnaniUnani systems of medicine take into account, the complete personality of the person, during diagnosis. This is because every individual possesses specific basic structure, psychic makeup, self-defense mechanism, reactions to environmental factors, likes and dislikes. Thus, Unani healing mechanism is customized for each patient individually. Basically, the Unani diagnostic involves examination of the pulse, urine and stool. These are primary rudiments of Unani diagnostic process.

As breathing is the carrier of the life force within the human body, it is carefully examined to assess the efficiency. The best method to do so is by pulse diagnosis. Pulse is a movement in the heart and the arteries, which are prone to expansion and contraction. Every beat of the pulse constitute of two movements and two pauses. In case of a male patient the pulse is read from the left hand and from right hand, in case of a female patient.

While examining, the palm should be turned upwards for precision. During the diagnosis, possible anomaly in the following conditions is observed, that is, quality of expansion, quality of impact of beating of the pulse against the finger of examiner, duration of cycle of pulse, duration of pause, emptiness or fullness of vessel between beats, compressibility of artery, moisture content of perspiration of pulse, regularity, order and disorder, rhythm.

The other two elements, urine and stool are the metabolic wastes of the body and any irregularity indicates towards the diseased condition. Thus, both of these are examined for the purpose of exhaustive diagnosis. A healthy urine is light tinted, somewhat the color of the straw and has a non offensive odor. Usually, the characteristics which are observed in case of urine analysis are quantity, odor, color, foam, texture, clearness, and sediment.

The contents of the stool are known as alvine discharge and are assessed in terms of quantity and consistency. The quantity of a healthy stool is nearly equal to the amount of food eaten. If the amount is more it means the humors are in overabundance and vice versa. The stool should neither be too loose or too hard. Its consistency should match that of honey. The color of a healthy stool should be nearly yellow, without an offensive odor. Any glitch in the above mentioned conditions and it is a cause for concern.

Unani Doctrine of NaturalsUnani system strongly believes in nature and its healing properties. It believes that health is a condition, which is achieved when all the functions are carried out in correct and complete manner. Thus, wholeness and balance were the norms for human beings, initially. However, as people deviated

from the natural way of living, a disharmony set in, leading to a number of diseases. Thus, the Doctrine of Naturals was propounded, which discusses seven basic components. These components are elements, temperaments, humours, organs, forces, actions and spirits.

ElementsIn Unani system, elements are referred to the four elements of nature; earth, air, fire, water. These elements possess four qualities, viz. hot, cold, moist and dry. Each of these elements corresponds to a humor or essence in the body: air relates to blood humor. Water relates to Phlegm humor. Fire relates to yellow bile humor. Earth relates to Black bile humor. These elements are undergoing constant change, which are monitored by Unani practitioners to determine what is wrong with the body.

TemperamentsThere are nine kinds of temperaments, eight of which are called non equable and one is called equable. Of the eight non equable, four are single: hot, cold, wet, and dry; while the other four are compound: hot and dry, hot and wet, cold and dry, and cold and wet. Thus, temperament is that quality, which is prevalent due to the mutual interaction of primary characteristics of the elements. Thus, monitoring the anomaly in the temperament of any organ in the body, the treatment can be determined.

HumorsThere are four humors in Unani, namely, blood humor, phlegm, yellow bile and black bile. These four primary humors are derived from the digestion of food and are utilized as nutrient components for the growth and repair of the organs and to yield energy for work. They are also assigned respective temperaments; like blood is hot and moist, phlegm cold and moist, yellow bile hot and dry, and black bile cold and dry. Thus, every individual is required to maintain the humoural balance in the body, to remain healthy. Any imbalance leads to disease. Correct diet, digestion and medicines are used to regain the humoural balance.

OrgansThere are four organs of primary importance in Unani: the brain, the heart, the liver and the testicles or ovaries. All the other organs are governed by them. Thus, initially these four organs are monitored in case of a disease.

ForcesThere are three forces administered in Unani: the vital, the natural and the psychic. Further, the vital forces are two, the active and the acted upon. Natural forces are also two; the ones that serve others and the ones that are served by others. The psychic forces produce three functions, to mediate behavior, to cause voluntary movement and to create sensation. Besides, natural forces arise in the liver, the vital forces in the heart and the psychic force in the brain. Thus, all these forces are considered, at the time of finding the cause of the disease.

SpiritsIn the fast paced world, people suffer from a number of mental and emotional diseases. When such

individuals take resort to pharmaceutical drugs, they end up suffering all the more. However, Unani provides solution to all these problems, with the help of traditional herbal formulas. These medicines are deemed completely safe without any side effects, intoxication or addiction.

Six Factors of HealthThe six factors of health is another principle which guides the Unani practitioners. These six factors help in determining the state of a person. The primary six factors are examined in relation with health and disease. However, for an accurate assessment of health, it is required that these factors should be proportionally distributed in terms of quantity, quality, time, and sequence of order. Moreover, diseases are caused, when these factors induce changes in the humors. These 6 factors are

The air of one's environment Food and beverages Movement and rest Sleep and wakefulness Eating and evacuation Emotions

The air of one's environmentThe ambient air plays an important role in the maintenance of health of an individual. People who stay at places where the air of the environment is polluted, it affects their health significantly. The air should not contain impurities and should be open to the sky. Moreover, it should be clear in sight.

Food and beveragesOnce again, the importance of food and drinks cannot be undermined in Unani. It is believed that most of the diseases occur as a result of improper diet and digestion. Thus, there is a specific time allotted for the intake of different foods. Moreover, at times Unani practitioners treat some ailment only by regulating the diet and even prescribe no food for sometime.

Movement and restThe amount of movement and rest also affects the system of the body. It depends upon the quantity of exercise, the degree of intensity and the degree of rest taken afterwards. Movement and exercise increases the innate heat of the body while rest and repose has a cooling effect.

Sleep and wakefulnessThe best way to repose is to sleep. Sleep is a condition which improves the functioning of your system, regulates breathing, aids digestion and disperses the inner heat. According to the natural rule, night time is allotted for sleep while the day time is for work. The physical activity keeps the person fit and active.

Eating and evacuationComplex digestion takes place in three steps; digestion, assimilation and excretion. In the first stage, the food is selected, cooked and ingested in the mouth to reach the stomach. In the second stage the food is processed in the stomach and reaches the liver. Here, it is broken into pieces to be assimilated in the body. During the process of assimilation, the by products are eliminated, completing the process of excretion.

EmotionsEmotions are basically the changing states of mind. These mood swings are determined by the change in breathing pattern. However, these mental disturbances are also considered due to the imbalance in humors. These imbalances can be caused by thoughts, sounds, foods, and other factors, and can be corrected with the same, or their opposites.

Unani TherapiesThe Unani system of medicine makes use of a number of things for treating a patient. It believes in a holistic approach of healing. As a result, it incorporates various therapies for healing not only the disease but also focus on the overall health condition of the patient. For internal healing it utilizes herbal medicines, which are prepared from natural objects. On the other hand, for external healing it uses a number of therapies, which depend on the type of ailment and the condition of the patient.

BalneologyThe application of bath for healing purposes in the traditional Unani medicine system is known as Balneology. The bathing therapy is conducted in a bathing room which is refer to as Hammam in Arabic and ancient Unani text.

CuppingCupping is a unique therapy in Unani medicine system. The therapy is based on the principle of Acupressure and employs glass cups for the same. Cupping treatment is carried out in order to remove any blockages in the tissues and arteries.

DieteticsThe traditional system of medicine, Unani lays stress on the importance of diet on health. According to Avicenna, most of the illnesses arise as a result of prolonged disorders related to diet and regimen.

PharmacotherapyPharmacotherapy or Pharmacology in Unani involves the usage of drugs, which have natural origin. This means that they can be derived from natural sources like plant, animal or mineral. With the help of these components, single as well as compound remedies are prepared. These drugs can be in the form of Safuf (Powder), Haboob (Pills) and Qurs (Tablets), Kushtajat (Oxides) and Sharbat (Syrups). However, Majun, Itrefal and Khamirajat (Semi solids) are used in the treatment of various complex and chronic disorders. In a more complex situation, surgery is deemed as the last resort.

BalneologyThe application of bath for healing purposes in the traditional Unani medicine system is known as Balneology. The bathing therapy is conducted in a bathing room which is refer to as Hammam in Arabic and ancient Unani text. This bath house consists of a number of rooms or apartments. The first apartment is known as the disrobing room. It is furnished with mattresses, cushions and mats. It usually contains a cold water shower.

The most important is the centrally located principal apartment known as hararah. The patient or the bather enters hararah covered with towels; one around the head, one over the chest and the back and a large round the middle. The bath attendant removes all the towels except the one round the middle. He then begins by cracking the joints of patient's fingers and toes and several vertebrae of the back and neck.

He also kneads his flesh, rubs the soles of his feet, his limbs and body with a woolen bag. After this the bather plunges into a bath, wherein he is thoroughly washed with soap, water and fiber of palm tree. Then he returns to the first room and reclines upon a mattress and can also resort to light refreshment. Once again, the attendant rubs the sole of his feet and his body, before the patient wears clothes.

Moreover, before resuming the dress aromatic oils or ointments are rubbed in and fragrant powders are sprinkled on the skin. The bathing therapy is especially beneficial for ailment like treatment of hectic fevers and afflictions of stomach and spleen. However, the bath therapy has positive effects on diverse activities like on respiration, pulse, innate heat, humors, general nutrition, quality of body and strength.

Cupping TherapyCupping is a unique therapy in Unani medicine system. The therapy is based on the principle of Acupressure and employs glass cups for the same. Cupping treatment is carried out in order to remove any blockages in the tissues and arteries. It improves the blood circulation and draws the healing force to the area. However, it does produce some weakness and should not be applied on people above sixty and below three years of age.

There are two methods of cupping; dry and wet. For the process a small, medium or large cupping apparatus is used, which can be of glass, bamboo or plastic. For the application, a small ball of cotton, held by tweezers is soaked with alcohol or olive oil. It is ignited and the flame is applied inside the cup, removed and extinguished. Instantly, the cup is placed over the selected spot thereby creating a vacuum and firming the cup. The method is quite safe and painless.

The optimum time for cupping is usually 10 to 15 minutes or till the skin under the skin appears reddish. After this, the cups are removed gently, by pressing the skin around the edges of the cup. Do not pull or the skin might tear. For cupping the patient should lie down on a flat bed and then the spots should be selected. In case the patient feels unwell during the procedure, it should be discontinued immediately.

The main purposes behind the process of cupping are

To draw inflammation away from deep parts toward the surface and make it more accessible to medicines

To divert inflammation from an important organ to a less important one To in-fuse warmth and blood into an affected organ and to dispel humors from it To alleviate pain

Moreover, there are some precautions as well that should be taken care of. Cupping should never be done over the breasts in women, as this may disrupt the menstrual flow. Other areas to be avoided are all bony prominences, sites prone to cramps, areas showing any superficial blood vessels, varicose veins or much hair growth, tumors, and lymph nodes. Besides, Cupping should never be conducted on pregnant women or infants.

Unani DieteticsThe traditional system of medicine, Unani lays stress on the importance of diet on health. According to Avicenna, most of the illnesses arise as a result of prolonged disorders related to diet and regimen. There are three aspects of food metabolism, namely digestion, assimilation and residue. All of these must be carried out efficiently for a person to remain healthy. All the dietary systems, including both natural and alternative, assess all the food according to their components.

Components here mean proteins, fats, carbohydrates, vitamins, amino acids, and so forth. In Unani, the food is selected according to its ability to improve the metabolic activity of the body in general and specific organs in particular. Moreover, the nutritive value of the food is also kept in mind while choosing the food. Other than this, there are a number of other factors, which are kept in mind like the food items should be in accordance with the temperament of the individual, appropriate season, age, climate etc.

The food should also be able to produce a balance amongst the four essential humors of the body. The other aspect of the therapy relates to the timing of the foods. The breakfast should be taken a short while after you get up and perform your daily toilet and prayer activities. The noon meal should be taken after the sun passes the midpoint in the sky. You can also take a nap for about thirty to forty five minutes, after lunch. The evening meal should be taken just after sunset, concluding at least two to three hours before you go to sleep.

Another thing to be considered is that foods should be consumed in the season, they are harvested in. This is because the body accommodates them better this way. While it is a boon that all the fruits and vegetables are available throughout the year, due to technological advancements; eating non seasonal foods confuses the temperaments and burdens the metabolism of the body. Besides, there are some eating habits which should be cultivated for healthy living.

It includes that food to be eaten should belong to the place you live in, as it contains antidotes for all the bacteria and viruses in your region. The food should not be eaten unless you have the appetite, and also should not be delayed after that. Do not stay hungry for long and then stuff yourself with food. It pressurizes the digestive system. Some light activity should be practiced after the meal, like walking. After the initial stage of digestion, tea can be taken.

Homeopathy HistoryThe origin of Homeopathy dates back to the 18th century. During the inception of homeopathy, many malpractices of treatment were prevalent. Bloodletting was amongst the common practices indulged in; to cure diseases. However, these measures often worsened the condition of the sick and even caused death. As a result, these practices were highly condemned by Hahnemann. He considered all these methods irrational and unadvisable.

While translating a medical treatise by a Scottish physician and chemist, Hahnemann became skeptical of his explanation of cinchona's bark for the treatment of malaria. In order to test it, he consumed it himself. After ingestion, he experienced fever, shivering and joint pain, which were the early symptoms of malaria itself. With this, he came to the conclusion that all the effective drugs produce the symptoms of the disease they can treat, in a healthy individual. This became the most important principle of Homeopathy.

The term Homeopathy was coined by Hanhemann in 1807, which is derived from the Greek word "homeo", meaning like or similar and "pathos", meaning disease or suffering. It is a natural system of healing which employs extremely small doses of wholesome organs, tissues, metabolic factors, recombinant materials, plants, animals and minerals to stimulate the body's immune system. Thus, it is an established system of medicine based on the principle of treating like with like.

Moreover, it also initiated the process of 'proving'. Proving corresponds to the method of testing what effects various substances have on human beings. It required careful observation of the symptoms, the substances produced in the subject, as well as the conditions they appeared in. Hahnemann also advocated various lifestyle improvements to his patients, including exercise, diet, and cleanliness.

Homeopathy HistoryThe origin of Homeopathy dates back to the 18th century. During the inception of homeopathy, many malpractices of treatment were prevalent. Bloodletting was amongst the common practices indulged in; to cure diseases. However, these measures often worsened the condition of the sick and even caused death. As a result, these practices were highly condemned by Hahnemann. He considered all these methods irrational and unadvisable.

While translating a medical treatise by a Scottish physician and chemist, Hahnemann became skeptical of his explanation of cinchona's bark for the treatment of malaria. In order to test it, he consumed it himself. After ingestion, he experienced fever, shivering and joint pain, which were the early symptoms of malaria itself. With this, he came to the conclusion that all the effective drugs produce the symptoms of the disease they can treat, in a healthy individual. This became the most important principle of Homeopathy.

The term Homeopathy was coined by Hanhemann in 1807, which is derived from the Greek word "homeo", meaning like or similar and "pathos", meaning disease or suffering. It is a natural system of healing which employs extremely small doses of wholesome organs, tissues, metabolic factors, recombinant materials, plants, animals and minerals to stimulate the body's immune system. Thus, it is an established system of medicine based on the principle of treating like with like.

Moreover, it also initiated the process of 'proving'. Proving corresponds to the method of testing what effects various substances have on human beings. It required careful observation of the symptoms, the substances produced in the subject, as well as the conditions they appeared in. Hahnemann also advocated various lifestyle improvements to his patients, including exercise, diet, and cleanliness.

Homeopathy PrinciplesHomeopathy is a science of medical treatment with a philosophy of its own and its therapeutics is based on certain fundamental principles. Like all other systems of medicine, Homeopathy is also guided by some elementary guidelines. These principles are the building blocks of this science and guide the homeopaths till date. Moreover, these principles even inform and educate about Homeopathy and its building blocks.

It should be noted that for effective treatment using homeopathy, can only be achieved when all the basic principles are followed as directed. These rules and regulations are very essential for the patient as well as the practitioner. These laws contain the age old wisdom of the formulators of the great medical system. Thus, to know the basic principles of homeopathy, read on.

Law of Similia Law of Simplex Law of Minimum Doctrine of Drug Proving Theory of Chronic Disease Theory of Vital Force Doctrine of Drug Dynamisation

Homeopathy Law of MinimumHomeopathy pays a lot of stress on holistic healing. As a result, a patient is exhaustively examined and a detailed summary of its disease and its symptoms. This is done to ensure that the patient receives the accurate medicine, which heals him effectively, elevating his health.

Homeopathy Principle of DilutionThe Principle of Dilution in Homeopathy is related with the process known as "dynamization" or "potentization", where a remedy is diluted in alcohol or water. It is then shaken vigorously against an elastic body, the process of which is known as succussion.

Law of SimilarsLaw of Similars or Law of Similia is one of the most important and building blocks of Homeopathy. It was propounded by Hahnemann while experimenting with Cinchona bark.

Homeopathy Law of MinimumHomeopathy pays a lot of stress on holistic healing. As a result, a patient is exhaustively examined and a detailed summary of its disease and its symptoms. This is done to ensure that the patient receives the accurate medicine, which heals him effectively, elevating his health. However, this is not the only thing Homeopathy prescribes. One of the other important aspects of the system involves the proper amount of the remedy. As per the basic principles of Homeopathy, patients are given medicine in minute doses.

The Law of Minimum Dose implies that the smallest quantities of dose produces the least possible excitation of the vital force and yet sufficient to effect the necessary change in it. The minimum dose action is thus, appropriate as a gentle remedial effect and has led to the discovery of a more practical process called potentization. However, this is not the only benefit of the law of minimum. Given below are some of the major advantages of minimum dosage.

The minimal dose ensures that no damage occurs to any vital organ of body, thereby preventing any risk of drug affects or drug addiction.

The law of minimum dose can be ascertained by the law of Arndt-Shultz, which lays down that small dose stimulate, medium dose paralyze and the large doses kills. It is thus considered that the action of one substance is not the same, when taken in small and large quantity on living matters.

To avoid unwanted aggravation of any kind. When taken in minimum quantity, the dynamic action of a drug produces uncommon, peculiar,

strange, rare and other distinguished symptoms. The finest quality of action of a remedy used for cure purposes can be well determined in

minimal doses. To maintain the similarity of the sequence of the drug and the disease, minimal dose is

necessary According to Fincke, the law of quantity states, "The quality of the action of Homoeopathic

remedy is determined by its quantity in inver ratio." Law of least action formulated by the French mathematician Maupertius also fortifies the fact,

stating, "The quantity of action necessary to affect any changes in nature is the least possible. The decisive amount is always a minimum, an infinitesimal".

Homeopathy Principle of DilutionThe Principle of Dilution in Homeopathy is related with the process known as "dynamization" or "potentization", where a remedy is diluted in alcohol or water. It is then shaken vigorously against an elastic body, the process of which is known as succussion. Hahnemann, the father of homeopathy, realized that the remedies prepared produce symptoms similar to the disease. Therefore, powerful dose

of the remedy will further aggravate the disease. As a result, he advocated that the remedy should be diluted to the extent, where the symptoms of the disease fail to be experienced.

This explains the Law of Principle of Dilution. Homeopaths are of the view that during the process of potentization, the vital energy of the diluted substance is activated, which is released by the vigorous shaking. Thus, for this purpose Hahnemann used a special wooden striking board, covered with leather and horse hair on one side. However, insoluble substances like quartz and oyster shell are diluted by grinding them with lactose. This process is known as trituration.

Following the principle of dilution there are three potency scales in use by the Homeopathic practitioners. Hahnemann pioneered and always preferred the centesimal or "C scale". According to the C scale, 1 part of a substance is diluted in 100 parts of diluent, at each stage. Consequently, a 2C dilution is the one where one part of a substance is diluted to one hundred part and then one part of the diluted solution is again diluted to one hundred part. This puts it to, one part of the substance to ten thousand part of the diluent.

All the solutions follow the same pattern under the C scale. Thus, in homeopathy the more dilute the solution, the higher its potency. Also, higher potencies are considered to be stronger deep acting remedies. However, Hahnemann advocated 30C dilutions for most purposes (a dilution by a factor of 1060). With this it is agreeable, that on an average a 12C solution contains only about one molecule of the original substance. Considering such high levels of dilution, it is convincing that homeopathic remedies contain overwhelming quantities of only water (or alcohol).

Whatever might be the case, homeopathic practitioners are of the strong belief that these water solutions retrieve few 'essential property' of the original substance, as a result of the shaking after each dilution. Even Hahnemann was of the belief that the process of dynamization, releases a "spirit like" healing force from within the substance. According to this school of thought, even if each and every molecule of the substance is removed from the water, its spiritual healing force still remains intact.

Later, some homeopaths developed a decimal scale (D or X), which puts down, diluting a substance to ten times its original volume at each stage. Thus, decimal scale dilution is half as compared to C scale. Though Hahnemann never used this scale, it was widely popularly in the 19th century and is still in use in Europe. During the last ten years of his life, Hahnemann also developed a scale called quintamillesimal (Q) or LM scale, which employed diluting a 1 part of drug in 50,000 parts of diluent. Therefore, a Q scale dilution is 2.35 times that of a C scale one.

Law of SimilarsLaw of Similars or Law of Similia is one of the most important and building blocks of Homeopathy. It was propounded by Hahnemann while experimenting with Cinchona bark. Cinchona bark was used as a treatment for Malaria as it contained quinine. To see what effect it would have on a healthy individual, he ingested the bark. After ingestion, Hahnemann experienced symptoms similar to the ones of Malaria.

This made him realize that the treatments for diseases must produce symptoms similar to that of the disease, when taken by a healthy individual. This brought into existence the 'Law of Similars'. Also known as 'Similia Similibus Curentur' in Latin, it summarizes the essence the Homeopathy as a science. Thus, it came into being that 'like cures like'. As a result, Hahnemann came to the conclusion that on inducing artificial symptoms of a disease, they will create a disturbance in the vital force, eventually pushing out the old disturbance.

This way the body will recover from the disease, naturally healing from the artificially induced disturbance. This explains that the basic idea is treating the disease with the substance which produces the same symptoms. Thus, Homeopathy cures a person suffering from an illness by giving him a dilute dose of a substance that produces the symptoms, same as the illness being treated in a healthy individual. This is known as the Law of Similars.