Definition
Ayurveda is the
science of life. The term "Ayur" means life and "Veda" means science or knowledge. Ayurveda is not merely a system of
medicine but a way of life, a science that offers man a means to live his life
to the full.
According to Indian philosophy, human life has four purposes, Dharma (perform one's duty), Artha (to amass enough wealth), Kama (to fulfil one's wishes) and Moksha (to attain salvation). To accomplish these
four goals one needs perfect health and Ayurveda suggests the ways and means to
attain and maintain ideal health and the quality of life
Two Broad Divisions of Ayurveda
Ayurveda has two components
1. Swasthavritha (preventive health care)
2. Athuravritha (therapeutic health care)
Swasthavrithaaims at maintaining health by practising a proper life style designed for the changing seasons and the health status as well as the constitution of the individual. Dinacharya (daily routine) and Rithucharya (seasonal routine) form the basis of Ayurvedic preventive health care. Ayurvedic texts provide comprehensive instructions about the lifestyle to be followed from the birth to death of a human being.
Athuravritha is the part dealing with diseases and their management. Various diseases, their aetiology, prodromal symptoms, signs and symptoms, treatment and prognosis are all described in detail
8 Branches of Ayurveda
The concept of specialization was there in Ayurveda from the early ages
onwards. Ayurveda is divided into eight specialities:
Kayachikitsa |
(Internal
medicine) |
History and Evolution
The practise of medicine dates back to the primitive man searching for roots and plants that can cure his ailments. Like all ancient healthcare practises, the science of Ayurveda also evolved with the human race. Ayurveda as we perceive now is a compilation of the accumulated knowledge and experiences of generations, refined through extensive discussions which was later documented in a well organised format by established schools of the age. One distinct advantage of Ayurveda is its sound theoretical framework based on Indian philosophy of life which distinguishes it from folk medicine.
The Concept of Divine Origin
Authentic Text Books of Ayurveda
The most authentic books in Ayurveda are Charakasamhitha,
Susruthasamhitha, Astangasamgraham
and Astangahrudayam. Other
significant texts include Kasyapasamhita, Madhavanidanam,
Chakradatham, Sargadharasamhita, Bhaishayaratnavali, Bhavaprakasam,
Rasaratnasamuchayam and Rasaratnakaram
Through the
Centuries the chaotic geopolitical developments and frequent wars and conquests
have resulted in the destruction of many of these treasured traditions of
natural medicine. But Ayurveda managed to withstand the turmoil and actually
benefited from its exposure to other systems of medicine. Social developments
like the rise and fall of Buddhism also left its impact on the science. The
practise of surgery became extinct as the Buddhist principle of Ahimsa prohibited all procedures which involved
blood shedding.
Even during the British rule in India, the patriotic zeal of the people,
their leaders and benevolence of the rulers of Princely States initiated the
revival of Ayurvedic system of medicine.
Ayurveda in Independent India
After India's independence in 1947, the Central as well as State Governments
initiated many programmes to integrate Ayurveda into the mainstream health care
system. With the increasing awareness about a more natural way of life and
safer healing systems, the popularity of Ayurveda is on the rise over the last
two decades. There is lot research going on about the efficacy of herbal
medicines all over the world, especially in life style related diseases and
degenerative diseases.
Basic Principles of Ayurveda
The philosophical
base of Ayurveda is based on two central doctrines- Panchabhuthas (Five Elements) and Tridoshas.
Ancient Indian philosophy postulates that the whole universe is made out of Panchabhuthas (Earth, Water, Fire, Air and Space), so is
the human body which is a reflection of the outside world. This concept
explains the homology between the human body and its environment.
The physiology of the human body is explained by the Tridosha concept.
Earth + Water => Kapha
Fire
=> Pitha
Air + Space => Vatha
The body tries to maintain a dynamic equilibrium of the three forces which are susceptible to changes in the external and internal environment. Doshas are described with the functions that they perform in the human body.
Dathus (Tissues)
Dathus (tissues) explain
the body in the Anatomical way. The seven Dathus are as follows:
Rasa |
-- the
absorbed nutrients from the food |
Ayurveda postulates that the food that is consumed, through the action of Agni (the metabolic fire) gets converted into the Dhatus and thereby nourishes the body. Of these Dhatus, Vatha is related to Asthi, Pitha to Raktha and Kapha to the other five.
Malas (Waste Products)
There are three Malas (Metabolic
Wastes)
Pureesham |
(stools) |
Health is a state of equilibrium of all these entities in the human body and any pronounced deviation from this state of balance is manifested in the form of diseases. Lifestyle, dietary habits and environmental factors can influence this equilibrium.
CONSTITUTION IN AYURVEDA
Prakruthi
Prakruthi implies the particular genetic constitution that determines
the physical and mental characteristics of the individual. It is dependent upon
the male and female reproductive cells (sperm and ovum) from the parents, the
time (time of fertilization and season of the year), food habits and life style
of the mother during pregnancy and maternal health.
Types of Prakruthis
Depending upon the predominance of the Doshas in the individual,
there are seven Prakruthis:
|
(combination of all the three Doshas) |
From
the physical and mental characteristics of the individual, his / her Prakruthi can be identified.
The features of Vatha, Pitha and
Kapha Prakruthis
are described below.
Characteristics of Vatha, Pitha and Kapha
Prakruthis
|
Vatha |
Pitha |
Kapha |
Built |
Lean and tall |
Moderately built |
Broad hips and shoulders |
Weight |
Low |
Medium |
Heavy |
Extremities |
Big calf muscles, skinny hands and feet |
Palms and soles are coloured like copper |
Well formed and solid joints |
Strength |
Poor |
Fair |
Good |
Pulse |
Fast and not rhythmic |
Moderate, jumping |
Slow and steady |
Skin |
Dry, rough, dark, lustreless, cold and wrinkled |
Soft, fair, pigmented, excessive sweating and body odour |
Oily, smooth, shiny |
Hair |
Dry cracked and curly. Dark brown to black in colour |
Brown and scanty. Prone to grey hairs and baldness |
Oily, dense and straight. Dark in colour |
Teeth |
Large, protruding and not in order |
Medium size, yellowish |
White and large |
Eyes |
Dry, lustreless, round and not lively. The eyelids partially open while sleeping |
Small, brown and sensitive. Few eyelashes |
White, clear and moist. Thick eyelashes |
Voice/ speech |
Fast, interrupted, often irrelevant |
Precise, can be aggressive or abusive |
Low pitched but loud, speaks less and slow |
Physical activity |
Restless, gets tired quickly. joints make cracking noise while walking |
Hard working, orderly and meticulous |
Slow but steady, good stamina |
Appetite/ digestion |
Unsteady |
Strong thirst and hunger |
Moderate to low |
Bowel movements |
Tends to be constipated |
Regular to frequent |
Regular |
Taste / food preference |
Sweet, salty or sour. Oily, hot and heavy food |
Sweet, bitter and astringent. Heavy and cold food |
Bitter, pungent and astringent. Dry, light and hot food |
Emotional state |
Fearful, anxious, insecure, jealous, unpredictable, shifting loyalties unsteady thoughts and interest |
Brave and proud, intelligent, magnanimous, aggressive, irritable, angry and quarrelsome |
Calm, logical, agreeable, friendly, stubborn, charitable, forgiving and grateful |
|
|
|
|
Habits |
Likes music, humour, gambling and hunting |
Likes eating and drinking, adventurous and desirous of grandeur |
Harbours enmity for long, humble, and perseverant |
Sleep |
Short, disturbed |
Moderate |
Deep and long |
Dreams |
Of roaming in mountains, or moving in the sky |
Of fire and lights, bright flowers |
Of water bodies, lotuses, birds and clouds |
Sexual urge |
Frequent |
Moderate |
High |
Life span |
Less |
Moderate |
Long |
For Vatha Pitha, Vatha Kapha, Pitha Kapha and Sannipathika Prakruthis, the individuals will have a mixture of the above mentioned features.
Significance
of Prakruthi
Determination of Prakruthi helps the physician
to make a proper diagnosis and to chart an appropriate treatment programme. But
while deciding the treatment schedule, the state of vitiated Doshas is of prime
importance. Prakruthi is just one of the
ten factors that the physician needs to consider while making a therapeutic
decision. Being of a particular Prakruthi is no disease; it is
the genetic make up of a person.. Prakruthi cannot be corrected
or altered. External application of some oils or consumption of some medicines
or health supplements cannot make any change in a person’s Prakruthi.
In the preventive health care aspect Prakruthi is of more
significance. Prakruthi can be an indicator
of a person’s vulnerability to a particular disorder. Specific daily and
seasonal routines and appropriate food habits suitable to the individual form
the backbone of Ayurvedic preventive healthcare.
Health
Health according to Ayurveda is a dynamic equilibrium of Doshas,
Agni, Dathus
and Malas and is a state where
the Atma (soul), Indriya (senses) and Manas (mind) are pleasant
and joyful. This definition coined some 3000 years back is very much in tune
with the current concept of positive health.
Nowadays, health is not merely the absence of disease; it is the functional
and/or metabolic efficiency of an organism, at any moment in time, at both the
cellular and global levels. It is an organism's ability to efficiently respond
to challenges (stressors) and effectively restore and sustain a "state of
balance," known as homeostasis.
Preventive
Health Care
With the ever increasing cost of healthcare, the world is getting more and more
attuned to the concept of preventive healthcare. Ayurveda has a well developed
preventive health care concept starting from the moment of conception (or even
before that - there are specific procedures to prepare the man and the woman to
create an ideal progeny.) till one’s last days. There are proper guidelines for
daily routine (Dinacharya) and seasonal routine
(Rithucharya)
Dinacharya (Daily Routine)
The
daily routine suggested by Ayurveda is in tune with the lifestyle prevalent
some 2000 or 3000 years back. So the concepts have to be modified according to
the needs of the present day life.
Waking up from sleep- One is expected to wake up in the last three hours of
night (from 3 a.m to 6 a.m.). Early hours of the morning are considered the
best time for intellectual activities but how to fit it into the modern day
professional life is the big question.
Attending to the calls of nature
Oral
hygiene
Application of Anjana (medication in the
eye for better vision)
Nasyam (Nasal medication) - Two drops of suitable oil (usually Anuthailam, a commonly
available Ayurvedic medicine) is applied into both the nostrils.
Gandoosham (Gargling) – with suitable oils or decoctions
Abhyangam (Oil massage) – Oil has to be applied all over the body, especially on the head, ears and the feet. It helps to pacify Vatha and retards the ageing process. Abhyangam enhances vision, promotes growth and induces good sleep.
Vyayamam (Exercise) – Physical activity is highly recommended after the oil application. Persons of Pitha and Vatha constitutions are advised not to over exert themselves.
Snanam (Bath) – The head should be washed in cold water and the body should be washed in warm water. Using warm water for the head adversely affects the health of eyes and hair. Suitable natural materials like green gram powder can be used to wash off the oil from the body completely. Excess use of soaps and shampoos is not advisable.
Annapanaseva (Consumption of food and drinks) – One should take suitable food after making sure that the food from the previous day is completely digested.
Viharam (Activities) – One
should engage in his profession or activities in a righteous manner without
causing hurt or misery to himself or his fellow beings.
Rithucharya (Seasonal Routine)
Rithucharya is the seasonal lifestyle to be followed by an individual to
maintain health. Ayurveda considers man as a part of the universe and so the
seasonal and environmental changes will certainly find its reflections in the
human body.
There are six Rithus (seasons)
Sisira |
Late
winter |
The Relevance of Rithucharya
The first three seasons form the Adana Kala and the sun takes
away the strength of the body in this period. The last three seasons form the Visarga
Kala and
the body gains strength during this period. The Doshas also undergo various
changes along with the seasons with Vatha aggravating in Varsha, Pitha aggravating in Sharad
and
Kapha aggravating in Vasantha. The routines for
the seasons are designed in such a way that all these factors are taken care
of. The diet, work schedule as well as rest and sleep patterns should be
modified in accordance to the change in the external and the internal
environment. There are routines for purifying and rejuvenating the body that
are beneficial in preventing the attack of seasonal diseases.
Diet – A Vital Aspect of Health
Diet plays a vital role in maintaining health as well as in curing ailments.
The right type of diet according to one’s constitution, age, seasons,
profession and life style is of at most importance in preventive healthcare.
The same principle is behind the concept of Pathyam (Desirable food and
routine) extensively used in Ayurvedic treatments.
According to Ayurveda the human body is a reflection of the universe. The
universe as well as the human body is made up of Panchamahabhuthas (Five Basic
Elements). The balance of these elements in the body can be maintained by
suitable food habits or daily routine.
Rasas
Ayurveda defines six Rasas (Tastes). Even though
all the six tastes are present in all substances, some are dominant while
others can be hardly detected. The primary taste that the tongue can detect is
the Rasa and the secondary taste is the Anurasa. Each Rasa creates a
particular response in the human body.
The six tastes are
Madhura |
Sweet |
Of these, sweet, sour and salty tastes pacify Vatha, bitter, pungent and astringent reduces Kapha and bitter, astringent and sweet reduces Pitha. This classification helps to identify food and drinks that fit the various constitutions and disease conditions.
How to eat and what to eat
According to Ayurveda, seven factors have to be considered while selecting the
right food. They are natural property of the food, combination, processing,
quantity and source of food, the habitat of the eater, seasons and the mode of
consumption. Virudhahara (antagonistic foods)
can cause a variety of diseases. The use of milk is not advised along with
fish, sour fruits or fermented products. The use of ghee and honey together is
also harmful. Heating honey is strictly prohibited and the use of honey with
warm water is not appropriate as per Ayurvedic guidelines.
Right eating habits
Ayurveda instructs that before eating one should thank the universe and should
feed others (humans and animals depending on him for their survival). Sweet and
oily food should be eaten first, sour and spicy food in the middle and bitter
and astringent food in the end. This is aimed at maintaining the balance of
Doshas that can be disturbed during the process of digestion. Half of the
stomach should be filled with solid food, one quarter with liquids and the
remaining one quarter should be kept empty. Rice, wheat, barley, grapes, green
gram, jaggery, ghee, milk and honey can be used daily. Curd is not advisable
for every day use and should not be consumed at night.
Eat right for your constitution
Over eating and irregular and improper eating habits are considered as one of
the most important causes of diseases in Ayurveda. Most of the present day life
style disorders are due to the metabolic imbalances, overeating and lack of
physical activity. There are well thought out diet plans for different seasons
and age groups. For example, in winter, one is allowed to eat meat and take
alcohol, but in summer, the use of alcohol is not advised. Too much of alcohol
and spices are not advised for people of Pitha predominant
constitution. Kapha predominant persons
are advised not to take too much of fatty and oily stuff as well as non
vegetarian food. But they are advised to have enough physical activity to
counter the tendency to develop diseases like atherosclerosis, obesity or
diabetes. Vatha predominant individuals should include
sufficient quantity of oils and ghees as well as meat and fish in their diet
and should ensure enough rest and sleep to avoid neurological and
musculo-skeletal disorders.
Diagnosis & Treatment
Ayurveda defines health as a dynamic equilibrium of the various forces in the
external as well as the internal environment. The changes in the external
environment and the life style and the dietary habits of the individual can
alter the homeostasis in the internal environment. Genetic predisposition also
can influence the body’s response to a stimulus. When the equilibrium of the Doshas,
Dathus, Agni and
Malas are disturbed or when the Atma, Indriyas or
Manas
are agitated, Ayurveda defines it as ill health or disease.
Roganirnayam (Diagnosis)
When the equilibrium of the Doshas is vitiated the body
will exhibit signs and symptoms that correspond to the imbalance. Ayurveda
evaluates this signs and symptoms to reach a diagnosis. Various physical and
environmental factors (Ashtasthana Pareeksha & Dasavidha
Pareeksha)
that should be taken into account for a proper diagnosis are listed out in the
texts. Ayurvedic diagnosis is all about identifying the state of vitiation of
the Doshas. It has to be
specially noted that Prakruthi is just one of the
many factors that has to be taken into account while making a diagnosis.
Modern
Technology in Diagnosis
Today Ayurvedic Physicians are also using all the modern diagnostic tools and
tests. Students of Ayurveda are exposed to the modern practises in clinical
medicine in their University life. The popular myth about a traditional
Ayurvedic Vaidya making a miraculous diagnosis by just feeling a patient’s
pulse is far from the present day reality.
Chikitsa (Treatment)
Chikitsa or treatment in Ayurveda is aimed at bringing the internal
environment back to equilibrium. Ayurveda states that most of the disorders are
due to the impairment of Agni (Metabolic fire) and great importance
is given to normalising the Agni. Use of medicines both internal and
external and life style changes are advised for the patients to bring the Doshas back to equilibrium.
Two
major divisions of Chikitsa
In the human body to disturb the equilibrium there are only two possibilities.
One is shortage and the other is excess. So the treatment procedures also can
be generally classified into two – one to refill the shortage and the other to
remove the excess. Santharpana (Brumhana) is nourishing
therapy to manage the shortage and Apatharpana
(Langhana)
is depleting therapy to handle the excess.
Santharpana
(Brumhana)
Brumhana is ideal for Vatha predominant
constitutions, children and the aged and for individuals who are emaciated by
diseases, medicines, exertion and stress. The treatments are mainly nourishing
and regenerating. It increases the Kapha in the body and
helps to gain weight and strength. Brumhana is achieved by the
use of milk, meat, ghee, sugar, honey, medicines and treatment procedures like
oil massages and enema. Rest, sleep and peace of mind form part of the nourishing
therapies. Rasayanachikitsa (Rejuvenative
treatment) also is a part of Brumhana.
Apatharpana (Langhana)
Langhana increases the Vatha and decreases the Kapha. It is of two types:
Sodhana (Purification Therapy)
Samana (Palliative or Pacifying Therapy)
Sodhana
Sodhana is employed when there is a pronounce imbalance of Doshas
in
the body that that has to be eliminated. There are five evacuative procedures
commonly called Panchakarmas.
Vasthi |
(Therapeutic
Enema) |
Before
the Panchakarmas are employed, there
are preparatory procedures called Poorvakarmas. They include intake
of medicated ghee or oil, external oil applications and massages, sudation
processes and specific diets and lifestyle. After the purification procedures,
the individual should follow a routine that allows the body enough time to
recuperate from the illness.
Samana
Samana is aimed at bringing
back the disturbed Doshas back to normal. The
strategy here is to help the body to regain the equilibrium by enhancing its
own metabolic activities.
Samana therapy is of 7 types:
|
Use
of digestive drugs |
Salient features of Ayurvedic
Treatments
Ayurveda looks at a patient as a human being, not as a “case”. The
psychological and emotional aspects of ill health are also taken into account
while treating a patient. The purpose of the therapy is to eliminate the root
cause of the disease and not to silence the symptoms. The science has immense
opportunities for personalisation of the treatment procedures. Ayurvedic
medicines being milder and of natural origin are free of side effects (if used
under proper medical guidance) and are ideal for long term use in chronic
ailments. In metabolic and degenerative diseases and in preventive health care,
Ayurveda has tremendous possibilities.
Dosage Forms
Bhaishajyakalpana
Bhaishajyakalpana means the preparation of medicinal
products. It involves the identification, selection, preservation,
standardisation, preparation and dispensing of medicines. According to Charakamhitha, the ideal drug
should have the following qualities:
|
|
|
·
Effective even in smaller doses |
Evolution of Ayurvedic Pharmacy
Man was using medicines to cure his ailments from pre-historic times onwards.
Before the invention of fire, he was either eating the herbs as such or was
using pastes or juices. Once man mastered fire, decoctions and other dosage
forms slowly evolved. The basic purpose was to convert the medicinal content in
the herbs to forms that are easy to consume and absorb. Preserving the drugs
for seasons where they were not available also was a major concern for the
ancient man.
Sarngadharasamhita written in the 13th century is
considered as one of the most authentic text books in Ayurveda pharmacy. Other
than the mechanisation and sophistication that happened with the use of modern
technology, the basic practises of Ayurvedic pharmacy remains almost the same.
New dosage forms like Kashayam Tablets (Decoctions
in Tablet form), extracts and capsules have been added to the repertoire
recently.
Dosage forms of Classical Ayurveda
There are seven commonly used dosage forms in classical Ayurveda.
Kashaya |
(Aqueous
extract) |
Kashaya Kalpana
There are 5 dosage forms mentioned under this Kalpana.
Swarasam |
Freshly
expressed juice of the herb |
Asavas & Arishtas
They are fermented liquids prepared by keeping drugs in aqueous extracts or
juices mixed with jaggery or sugar for a specific period of time. Fermentation
results in the formation of alcohol which serves as a medium of extraction as
well as a preservative.
Arka
This is a suspension of the distillate in water. Herbs are soaked in water for
specified periods and are distilled using a distillation apparatus to produce Arka.
Rasakriya
They are semisolid preparations made by concentrating the herbal extracts by
adding jaggery or sugar, powdered medicines and ghee or honey. Lehyam
(marmalade
like preparation), Netranjanam (for external
application in the eyes) and Vatakam (drier semisolids)
are some of the commonly used Rasakriyas.
Gutika
Gutikas are tablets or pills made out of finely powdered medicines
that are later on rolled or punched into the desired form. Other than the
powdered herbs, liquids (decoctions or juices), jaggery or Guggulu is used as a binder
in making Gulikas.
Bhasma
Bhasma is powder prepared by incinerating the medicines in special
furnaces. Bhasmas are the preferred
dosage form in treatment methods using metals and minerals.
Snehas are preparations in an oil or ghee base. Ghees and oils can
be used for internal as well as external applications and are essential for Panchakarma. Medicines are added
as decoctions, juices, pastes or powders and boiled with ghee or oil so that
the active medicinal ingredients are transferred into the medium and filtered
off at the prescribed time. For preparing Ghees, the ghee made out of cow’s milk
is the preferred medium. Sometimes ghee from goat’s milk is also used. For
preparing Oils, sesame oil, coconut oil or castor oil are used as the medium
depending on the formulation.
Other Dosage Forms
Mamsarasam, Yoosham, Mandham, Ksheerapakam, Pramadhya,
Panakam, Lavanakalpam, Ksharakalpam, Satwam, Varthi, Lepam, etc. are other
dosage forms suggested in Ayurveda.
Modern Dosage Forms
Kashayam Tablets
One of the major drawbacks associated with Ayurveda was the poor palatability,
especially of Kashayams. The concept of Kashayam Tablets introduced
by Arya Vaidya Nilayam is a glowing example of modern technology enriching an
age old science. Kashayams are further
concentrated and dried to remove the water content and the resultant solid
medicinal content is punched into tablet form. Methods to ensure the solubility
and consistency of the tablets are employed in the manufacturing process. This
technique also helps to reduce the use of preservatives to a great extend. The
new dosage form was widely appreciated by the scientific community and at
present most of the classical Ayurvedic Kashayams are also available
in the Tablet form. By employing the latest packing technologies, the shelf
life of the preparations have also been greatly improved.
Capsules
The use of capsules has become very popular in the Ayurvedic medicine
manufacturing industry. Hard capsules are used for powders and soft / flexible
capsules are used for liquids and semi-solids. Capsules help to mask the
unpleasant smell and taste of medicines and are easy to swallow.
Liniments, Ointments and Creams
Ayurvedic liniments and ointments for relieving pain and inflammations are
widely available. The wisdom of Ayurveda has been successfully employed in the
development of cosmetic products, especially for skin and hair care.
Other Dosage Forms
Nowadays Ayurvedic medicines are available as syrups, granules or emulsions.
Ayurvedic food and nutritional supplements are also becoming increasingly
popular.
Therapeutic Procedures
Ayurveda gives equal importance to the internal and external application of
medicines. Internal medicines are used for Samana and Brumhana
or
Rasayana and for preparing the body for Sodhana by
Snehapana
(intake of large quantities of medicated Ghee or Oil). Medicines (predominantly
medicated Oils) are applied externally as Poorvakarma (preparation for Sodhana) and for Brumhana or Rasayana. The treatment
procedures can be effectively utilized in preventive health care also.
Poorvakarma
Before attempting to drain the vitiated Doshas out of the body,
therapeutic measures to bring the Doshas to the suitable
excretory pathways have to be undertaken. These preliminary procedures are
called Poorvakarmas. Intake of medicated
Ghee or Oil and external application of medicated Oils and sudation procedures
form part of Poorvakarmas.
Snehapana
The intake of medicated Ghee or Oil orally is called Snehapana. The choice of the
medicine and the duration of the procedure depend on the patient and the state
of the disease. The quantity of intake is increased daily till the patient
develops Samyaksnigdhalakshana (signs of proper Snehana). In healthy
individuals also Snehapana can be conducted as
part of preventive healthcare programmes.
Abhyanga
Abhyanga is the external application of oil and subsequent massage
all over the body. Oils for the massage are selected based on the patient's age
and health and the disease involved. Abhyanga is advised as part
of Dinacharya in healthy individuals also as it
helps to retard the ageing process. Massages can be very effective in stress
relief and insomnia.
Swedana
Ayurveda advices sudation process after oil application. With the coating of
oil on the skin, body heat is retained and with the application of steam or
other suitable modes of external heat there is profuse sweating. This procedure
of inducing increased sweating is called Swedana. It can be used as a
preparatory procedure for Sodhana.
Pizhichil
This is combination of Snehana and
Swedana.
Warm oil is poured continuously all over the body followed by a massaging
stroke. Pizhichil is employed in
neurological, musculo-skeletal and degenerative diseases. The choice of oil
varies according to the patient and the disease.
Sirodhara
Sirodhara is one of the most popular Ayurvedic
treatments. This is the streamlined pouring of lukewarm oil over the forehead
with the patient lying on his back on the massage table. Sirodhara
is
very effective in relieving stress and anxiety.
Kizhi
Kizhi means a small bag of medicines. The medicines (herbs,
powders, etc. depending on the purpose) are tied in a cotton cloth and are
dipped in warm oil and are used to massage the body. This treatment can be
applied all over the body or on any specific part. Kizhis
are
effective in Vatha predominant disorders. Njvarakizhi, using a special
variety of rice is a variant of Kizhi used in
musculoskeletal and degenerative diseases.
Kativasthi
This is a treatment for low back problems. Warm oil is retained on the lower
back within a structure made of flour for a stipulated period of time. The
patient will be lying on his belly during the treatment.
Ksheeradhooma
Steam produced by boiling milk with suitable medicines is applied to the
affected area. Ksheeradhooma is useful in cases
of paralysis, especially of the face.
Sirovasthi
Medicated oil is retained on the head for a prescribed period by using a
special hat made for the purpose. This process is called Sirovasthi. It can be used
effectively in neurological and psychological disorders.
Akshitharpana
This is a procedure where medicated lukewarm Ghee is retained over the eyes for
a specific period of time. Tharpana is effective in a
variety of eye diseases.
Udwarthana
Massage with warm herbal powders is called Udwarthana. This is effective
in disorders due to increased Kapha and Medus like obesity.
Panchakarma
There are five therapeutic procedures in Ayurveda that are suggested for the
evacuation of morbid Doshas from the body. They
are collectively termed as Panchakarmas. These procedures
can be utilized also for Samana and Brumhana
and
are an integral part of Ayurvedic preventive health care programmes. All these
treatments require elaborate Poorvakarmas (preparatory
procedures) and Paschatkarmas (specific lifestyle
and dietary regimen to regain optimum health).
Vamana
Vamana is the procedure of evacuating the vitiated DoshasM, especially
Kapha
through the oral route by inducing vomiting. The patient is prepared for the
procedure with Snehana and
Swedana
and after Vamana is advised to follow
a specific dietary and lifestyle pattern to regain normal health.
Virechana
Elimination of morbid Doshas, especially Pitha from the lower
gastrointestinal tract by inducing purgation is called Virechana. The patient has to
undergo the Poorvakarmas and on the day of Virechana has to take the
selected medicine through the oral route. The medicine induces purgation and
after the procedure the patient is advised to follow a restricted diet and to
rest before returning to the normal routine.
Vasthi
The administration of liquid medicine through rectal, urethral or vaginal route
is commonly referred to as Vasthi. Therapeutic enema
through the rectal route can be used for Sodhana, Samana or Brumhana, the effect varies
with the ingredients involved. It is the ideal treatment for vitiated Vatha and is considered
superior to other purification procedures. Vasthi can be used in a
wide range of diseases, it is effective and easy to administer and is well
tolerated by the patients. Vasthi where the
ingredients are predominantly decoctions is called Asthapana and where the
ingredients are mainly oils are called Anuvasana. In Charakasamhitha, these two are
mentioned as two separate procedures in the list of Panchakarmas omitting Rakthamokshana (blood letting) from
the list.
Nasya
The procedure of introducing the medicines through the nasal route is called Nasya. Medicated oils,
herbal juices or powders can be used for Nasya. It is predominantly
used to treat ailments related to the head. In preventive health care also
nasal administration of medicated oils is indicated in a lesser dose on a daily
basis. Nasya can induce Sodhana,
Sthambhana, Samana
or Brumhana according to the medicines used.
Rakthamokshana
Process of inducing controlled bleeding from a particular part of the body is
called Rakthamokshana. This can be
achieved by making a cut on a blood vessel or by making many smaller punctures
on the skin in a limited area. Bloodletting by using leech is also a preferred
method.