The Science and Art of Ayurveda

Introduction:

The eternal science of natural healing

by Dr. M. B. Shiva Kumar

Ayurveda is one of the most ancient medical systems in the world. The knowledge of Ayurveda originated with the origin of this world. Hence it is regarded as an eternal knowledge of natural life. The principles and the herbs of ayurveda are first described in Rigveda, the first of the four Vedas.

Ayu means ‘life,’ which begins with conception and continues till death; Veda means ‘knowledge’. Thus, Ayurveda represents the complete knowledge of good health & ill health – the causative, curative and preventive aspect of good health and the ways to achieve it.

It is also said in Sushruta Samhita that Lord Brahma remembered and gave Ayurveda containing 1,00,000 shlokas. Later since the people could not read and remember it, he divided it into 8 branches as follows:1. Kaya chikitsa: Internal medicine

2. Shalya Tantra: Surgery in Ayurveda

3. Shalakya Tantra: Medical and surgical treatment of eye, ear, nose and throat diseases.

4. Bhutavidya: Treatment of disorders due to subtle entities (bhutas) in the external envi- ronment, like viruses and bacteria. It also in- cludes ayurvedic psychiatry.

5. Kaumarabhrutya: Ayurvedic Pediatrics, Obstetrics and Gynecology.

6. Agada Tantra: Ayurvedic Toxicology. 7. Rasayana Tantra: Rejuvenation, Geriat-

rics and Nutritional science.

8. Vajikarana Tantra: Sexology.

It is most amazing to understand how the sag- es in ancient times derived and added their knowledge to Ayurveda, as well as their diag-

Dashamula pacifies all the three dosas. It is good for asthma, cough, headache, drowsiness, inflammation, fever, flatulence, pain in the thoracic region and anorexia.

Dashamula is commonly used as an active ingredient in the majority of rejuvinating med- icines.

nostic methods, their classification of diseases based on signs and symptoms, and treatment with various herbs and minerals available in nature around them. To attain this knowl- edge, they used the following methodologies (pramanas):

1. Pratyaksha — Direct perception through our senses

2. Anumana — Logical inference 3. Aptopadesha — Authentic verbal and docu-

mentary testimony 4. Yukti — Experimental evidence

Principle of Environmental Similarity (Loka purusha samya)

Ayurveda believes that the existence of living beings includes the physical body, mind and soul. The individual is a miniature replica of the vast universe outside. Both are made up of

the five basic factors or panchamahabhutas, namely:

a. Akasha (ether / space) b. Vayu (kinetic energy) c. Teja (radiant energy / fire) d. Jala (water / cohesive factor) e. Prthvi (earth / mass)

The individual (purusha) and the universe (loka) are in constant interaction with one another, and derive or exchange the pan- chamahabutas from each other, thus trying to maintain their normalcy and homeostasis. This continuous exchange is regulated by the law of samanya and vishesha (homologous or similar and heterologous or non-similar). Ac- cording to this law, homologous matter in the universe increases the similar in the individ-

ual while a heterologous matter decreases the same. This continuous interaction between the individual and the external universe continues in a natural way as the individual breathes air, drinks water and consumes food articles from nature. As long as this interac- tion is wholesome and balanced, the person is in optimum health. When this harmony breaks, the seed of illness is sown.

Theory of Tridosha:

Tridoshas (three humors or factors of health), when they are excited or imbalanced, are con- sidered in ayurveda to be the intrinsic factors responsible for the causation of disease. These three factors, vata, pitta, and kapha, are called doshas, because they are susceptible to imbalance and vitiation. In the state of equi- librium they support the body and are known as dhatus. This state of balance is known as samyata — a disease free state. The tridoshas arise from five basic factors: Vata arises from akasha and vayu, Pitta arises from vayu and tejas, and Kapha arises from jala and prthvi.

The human body is supported by these three basic doshas in the same way as a dwelling house is supported by it’s pillars. According

to Sushruta Samhita, blood (shonita) is also considered as the fourth dosha and all four together determine the origin, preservation and dissolution of the living

organism. Normal Vata represents:

• Enthusiasm, inhaling and exhaling, volun- tary activities, proper movement of the dha- tus (tissues) in the body, and the timely excre- tion of waste products from the body.

• Rajasic or dynamic in function.

Normal Pitta represents:

• Sight, digestion, heat production, hunger, thirst, softness and suppleness of the body, lustre, clearness, cheerfulness and intelli- gence.

• Sattvic or balancing and transformative in function.

Normal Kapha represents:

• Unctousness or oiliness of the body, normal functioning of joints, stability of the body, potency, strength and immunity, forbear-

Triphala is composed of equal parts of Haritaki, Amalaki and Bibhitaki and is recommended more than any other ayurvedic herbal formulation. It is used to promote appetite and di- gestion, increase the number of red blood cells, and aid in removal of undesirable fat in the body. Recent medical research conducted by sev- eral leading academic institutions in India has revealed that Triphala has a significant medicinal value as a potential detoxifying and anti-can- cer agent.

ance, courage and greedlessness, wisdom and memory retention.

• Tamasic or conserving and stabilizing in function.

Dosha Prakrti:

It is evident that no two human beings are similar. This is explained in Ayurveda on the basis of dosha prakrti or doshic constitution. According to this, every human being is born with a certain predominance of one, two or three doshas — depending on the predomi- nance of doshas in the units of conception from one’s parents during uniting.

Dosha Prakrti is the genetically determined relative proportion of three doshas and rep- resents the physique, physiology and psyche of the individual. It never changes over one’s whole life span.

Doshic constitution is important for under- standing an individual’s life span, health, di- agnosing disease, susceptibility to disease, mental status, selection of herbal remedies, panchakarma treatments, and preventive and promotive health care. Generally there are seven types of dosha prakrtis described in classical text. Those with a predominance of vata, pitta, kapha, vata pitta, pitta kapha, vata kapha, and balanced vata pitta kapha.

The first six prakrtis above, are said to be not so healthy, indicating easy susceptibility to doshic imbalance, whereas the last prakrti is the most desired and healthy one. Further, among 1-6 above, vata prakrti (No. 1) is the worst, pitta prakrti is medium and kapha prakrti is better, whereas No. 4, 5, 6 are infe- rior to 1, 2, 3, 4.

Generally, each doshic type is more suscep- tible to the disease of similar doshic origin.

The Trigunas:

During the time of evolution of the individual, the trigunas manifest in each and every living being — in humans it manifests in their mind. As mentioned earlier, vata, pitta, and kapha are predominantly rajasic, sattvic and tama- sic respectively.

Vayu & Teja — Rajoguna (Dynamic, induces activity)

Prthvi & Jala — Tamoguna (mass & inertia — controlling, restricting movement or activity)

Based on the dominance of one or the other of the trigunas during the conception of an in- dividual, their psyche is decided. These varia- tions are classified under three major mental constitutions or manasa prakrtis: sattvic, ra- jasic and tamasic.

Qualities of mental constitutions:

Sattvic Mind – non violence and humility • Giving to others • Forbearance • Truthfulness

• Living on the right path • Faith in God • Knowledge • Intelligence

• Memory • Courage • Non-interest in materialism Rajasic Mind – Sorrowor grief,

The predominance of the five main factors in the Trigunas are as follows. •

Akasha — Sattva guna (Complete balance, il- • luminating, leads to knowledge)

Unnecessary traveling or moving

Lack of courage • Pride

• Lack of truthfulness • Violence • Desirous of flattery or recognition • Happiness • Lust • Anger Tamasic mind – Depression • Lack of faith in God • Interest in non-righteous activities • Lack of intelligence • Lack of knowledge • Lethargy • Somnolence

Trikatu is a traditional ayurvedic preparation containing black pepper, Indian long pepper and ginger. It is widely used as part of many ayurvedic treatments for gastric disfunction be- cause the powerful heating quality of this combination kindles the digestive fire and burns kapha, fat and toxins. Also, trikatu supports healthy metab- olism, allowing nutrients to be prop- erly digested and assimilated, thus aiding in weight management.

Each of these three main types of constitu- tions are further subdivided into sixteen sub- types.

There are seven types of sattvic mental con- stitutions, six types of rajasic mental con- stitutions and three types of tamasic mental constitutions.

Theory of self healing (Svabhavoparamavada)

According to ayurveda, the human body has an innate ability for self defense against dis- ease and a spontaneous capacity for healing injuries. Every moment the process of replac- ing dead cells in our body with new living ones is going on. Even though the individual does not notice this, the process of ketabolism and anabolism are continually progressing. When the ketabolic process takes over the anabolic process, the body deteriorates.

Causation of Diseases

The imbalance of the doshas in the body are the result of disharmony between the man and the outer world (purusha and loka). Changes in the external environment can happen in the following ways:

1. Straining of the senses beyond their limits (Asatmyendriyartha samyoga).

2. Thinking, speaking and acting incorrectly in spite of knowing better. (Prajnaparadha).

3. Extreme climatic variations (Parinama). The body reacts to these stimuli or changes

by rebalancing the tridoshas, leading to a state of equilibrium, resulting in good health. The cognitive organs (jnanendriyas) gener- ally work within narrow limits against the variations in the external environment. When these variations are within normal limits, the balance of doshas is maintained.

However, when any of the following occur, an overstressing (atiyoga), understressing (hinayoga), no stress (ayoga), or improper stress (mithyayoga), with the sense organs, they exert an internal stress in the body which leads in each case to the overall imbalance of the tridoshas’ equilibrium.

Recovery from these internal stresses and the survival of the individual are mostly deter- mined by the ability of the tridoshas to attain a state of equilibrium (samyata of doshas). The time interval between the deterred bal-

ance of doshas (dosha vaishamya) and resto- ration of a state of equilibrium (dosha samya- ta) constitute the various stages of the disease process which are explained as kriyakalas or the stages of the disease at which the treat- ment should be done. According to Sushruta samhita, there are six stages or kriyakalas: 1. Samchaya, 2. Prakopa, 3. Prasara, 4. Stha- nasamshraya, 5. Vyakti, and 6. Bheda.

A thorough knowledge of the concept of kri- yakalas is needed for the recognition of the disease process even in its very beginning stage. Sushruta has remarked that ‘‘Only he, who knows properly sanchaya, prakopa, prasara, sthanasamshraya, vyakti, and the bheda stages of doshas can be regarded as a real physician.’’

Six evolutionary stages of the disease:

1. Accumulation (Samchaya). This is the be- ginning phase of the disease, wherein the imbalanced doshas are accumulated and confined to its normal place, instead of freely moving. This stage is characterized by vague symptoms, such as:

Dullness and fullness in the abdomen - due to vata

Yellowish discoloration of the body parts - due to pitta

Heaviness of the limbs/body, Laziness - due to kapha.

During this state, the individual develops a dislike towards the causative factors of the imbalance, including food and activities. For example, if a person develops heaviness after taking a heavy sweet meal, he may feel like not taking food again. Instead he may feel like fasting or taking some appetizing spices. A good physician should treat the individual at this stage. If not, the disease process moves into the second stage.

2. Prakopa. In this stage, the dosha, which had accumulated previously in it’s normal place, becomes swollen (increases in volume) and abnormal. The blood, which is considered as the fourth dosha, plays its role in carrying this vitiated dosha to different parts of the body. The vata or kinetic force which moves the blood throughout the body in its channels also plays it’s role in the evolution of the dis- ease process.

Brahmi is used as a herbal brain tonic, to rejuvenate the body, as a promoter of memory and as a nerve tonic. It improves memory and helps over- come the negative effects of stress. It is unique in its ability to invigorate mental processes whilst reducing the effects of stress and nervous anxiety. Brahmi induces a sense of calm and peace and has gained world wide fame as a memory booster and mind alertness promoter. It is widely used as an antioxidant and in improving the brain cell functions.

3. Spread (Prasara). In this stage, the doshas start spreading to other parts or organs of the body from their normal places. This is simi- lar to the overflowing of water from the dam during the rainy season. Again here also, the force behind this is vata, the only mobile do- sha. As the rains are seen in the area where rain bearing clouds are present, similarly the disease starts manifesting in the area of the body where the abnormal doshas are present. If the causative factors are not strong enough, these doshas may remain quiescent, coating the internal channels, waiting for a suitable time to manifest. The symptoms developed during this stage are,

Distension of the abdomen with pain and rumbling noise, vata moving into pitta and kapha channels --- due to vata

Burning sensation, sucking type of pain, and a sensation of heat --- due to pitta

Anorexia, weak digestion, heaviness of limbs, and vomiting --- due to kapha

4. Localisation (Sthanasamshraya). In this stage, the doshas start localizing and lodge in the particular part of the body where the channels of circulation are deranged or blocked. Here preliminary symptoms of the disease manifest. Generally, only at this stage do most people realize they are sick.

5. Full manifestation (Vyakti). This stage is characterized by the fully developed disease, as a result of the interaction between the do- shas and the tissues (dhatus) in the body. Here the disease manifests with its character- istic signs and symptoms. The treatment can be surgical, medical or both.

6. Complication (Bheda). This is the stage when the disease may become subacute, chronic or incurable, causing irreversible damage or anatomical changes. This condi- tion generally occurs because of mis-diag- nosis or improper treatment at the previous stages. If the disease process proceeds into this stage, it can also cause another disease or it may produce genetic changes, either in the individual or in the offspring.

The concept of seven tissues (sapta dhatus)

There are seven tissues in our body which are continuously supporting and nourishing at the same time. They are:

1. Rasa -- Plasma

2. Rakta -- Blood

3. Mamsa -- Muscle

4. Meda -- Adipose tissue

5. Asthi -- Bone

6. Majja -- Marrow

7. Shukra -- Reproductive tissues

In our body, at every moment, the above tis- sues are constantly formed, destroyed and reformed with raw materials from the nutri- tional portion of our food, after proper diges- tion (ahara-rasa), thus maintaining a state of dynamic metabolic equilibrium. Each one of the above seven tissues have agni (the fire principle) in it, which metabolizes the ahara- rasa and continuously forms the respective tissues.

Ojus is said to be the vital essence of all the seven tissues, concerned with the strength and immunity of the individual. This is of two types:-

1. Para ojus — Located in the heart, measur- ing about eight drops in quantity.

2. Apara ojus — Located all over the body, a handful in quantity.

The Malas

Along with the dosha and dhatu, malas represent the third im- portant entity of the living body. Malas are considered as waste products pro- duced by the body, which are to be expelled (including the doshas and sapta-dhatus in their abnormal states of functioning). Gen- erally the malas are: stool, sweat, urine, gas, excretions from the nose, ear, tongue etc... The malas are important for the proper func- tioning of the body, as are dhatus and doshas. The production of waste products is an index of life’s activities and the body can never be without them.

The Concept of Agni.

Ayurveda considers Agni (fire) as the cause for all metabolic and digestive activities in our body. There are 13 types of Agni in our body:

There is one main digestive fire (jata- ragni), seven tissue fires (dhatwagni), and five fires for the five basic elements (bhuta- gni).

Jataragni digests the food and breaks it down into five distinct groups (namely those belong- ing to the earth, water, air, fire and ether ele- ments). The fire present in each of these, di- gests the substance belonging to that element, leading to a radical change in their qualities,

making them fit for being assimilated by those fires present in the respective tissues.

Ayurvedic regimen for the maintenance of health

Ayurveda advocates a complete plan for the whole year, for the purpose of maintaining health, as well as for the prevention of dis- ease. This can be classified under

i. Day regimen (Dinacharya) ii. Night regimen (Ratricharya) iii. Seasonal regimen (Rtucharya) I. Day Regimen:

A. Getting up: Approx. 4.30 - 5.00 AM. (Brahmi Muhurta: about 1-1/2 to 2 hours before sunrise) Benefits: Ac- tive mind, freshness, increase in con- centration and memory power.

B. Excretion of stool and urine and washing the area. Should not read, talk or sing while passing urine and stool. Benefits: Cleanliness, maintenance of appetite and health, balance of tridoshas

C. Brushing of teeth: With herbs like bark of Neem, Ficus bengaleneis, terminalia arjuna, Acacia catechu (or the herbs having bitter, astringent, or pungent tastes ). These can be used in the form of powders mixed with a

little honey or sesame oil. Benefits: Enhance- ment of taste perception, feeling of well-be- ing, preservation of oral health.

D. Tongue scraping: With a metallic or wood- en tongue scraper or the leaves of Mango or Neem. Benefits: Same benefits as that of C.

E. Paying respect to God and elder people in the house and chanting holy names. Benefits: Increase in positive attitude, faith, and love.

F. Putting ointments (anjana) into the eye - black collyrium or white collyrium, Weekly once apply ointments made from the extract of berberis plant (rasanjana). Benefits: Bet- ter vision and beauty of the eye, healthier eye and eye lids. Weekly application of rasanjana clears the kapha (blocking substance) from the eye (which is the seat of alochaka pitta).

G. Put nasal drops like Anutaila, 2 drops into each nostril. Benefits: Clearness of face, better nasal and oral hygiene, better voice, increased performance of sensory organs, reduction of dark patches, wrinkles, hair fall and grey hair.

H. Gandusha (swishing oil in the mouth) - Take 2-3 tsp of pure sesame oil or prescribed medicated oil and swish it in the mouth for 8-10 minutes. Benefits: Prevention of cracked lips, dry lips, dry mouth, hoarseness of voice, distaste or foul breath.

I. Dhumapana (herbal smoke inhalation) - optional. This is good for those having clogged sinuses and congestion. Benefits: Prevention of vata-kapha disorders of the eye-nose-

throat and mouth, opening up of sinuses and channels of circulation above the neck.

J. Exercise should be done until one feels shortness of breath. During the hot summer do minimal exercise. During sickness or after heavy meals, intercourse, fever, or diarrhea, do not do any exercise. Benefits: Increase in strength and stamina, increase in metabo- lism, reduction of obesity, lightness of body, increase in stress/pain tolerance.

K. Oil massage of head and body (for thin and normal build) or Powder massage with spe- cial herbal powders and mud (for the obese) Benefits: Oil massage reduces vata and kapha, makes the body smooth, soft, flexible, and gives beautiful skin. Powder massage reduces fat deposits, relieves body odor and sweat.

L. Bathing: In the summer use clean normal water. In the winter or rainy season use warm or hot water. However, hot water is not good on the head. Benefits: Increase in appetite, potency & life span, enthusiasm, reduction of body odor, sweat, dirt, itching, and tiredness.

M. Diet food according to ayurvedic recipes. Benefits: Balances the doshas, maintains proper nourishment of tissues (dhatus)

Natural Urges & their importance

For the promotion of health and prevention of disease, ayurveda advocates that one should not abolish, withhold or induce thirteen im- portant natural urges in the body. If one does

this, he is more suscep- tible to the following ill- nesses:

1) Flatus - Abdominal disturbances or pain, upward movement of air in the gastrointestinal tract, tiredness, constipa- tion, stoppage of urine, dimmed vision, weak ap- petite and digestion and heart diseases.

2) Stool - Calf muscle pain, runny nose, head- ache, upward movement of air, abdominal pain, fecal odor from the mouth.

3) Urine - Weakness of the body, kidney stones, pain in the bladder, scrotum or genital areas.

4) Eructation (belching) - Distaste, tremors, constipation, chest pain, cardiac pain, flatu- lence, cough, hiccups.

5) Sneezing - Headache, weakness of sensory organs, stiff neck, facial paralysis.

6) Thirst - Weight loss, tiredness of body parts, deafness, delirium, vertigo, heart diseases.

7) Hunger - Degeneration of tissues, anorexia, depression, weight loss, abdominal pain, diz- ziness.

8) Sleep - Delirium, heaviness of eyes and head, laziness, yawning, muscular pain.

9) Cough - Increase in cough, asthma, anorexia, heart disease, tuberculo- sis, hiccup.

10) Shortness of breath due to exertion - Abdom- inal disturbances, heart diseases, delirium.

11) Yawning - Similar to

the diseases mentioned for sneezing (No. 5).

12) Tears - Runny nose, eye pain, headache, heart pain, stiff neck, anorexia, vertigo, ab- dominal disturbances.

13) Vomiting - Hives, dermatitis, eye diseases, itching, anemia, fever, cough, asthama, nau- sea, dark patches over the face, swelling of the body.

14) Ejaculation of semen - Early discharge of semen, pain in the genital area, swelling, fever, chest pain or discomfort, stoppage or dwindling of urine, weakness of body, scrotal pain, kidney stones, impotence.

The above descriptions of the vast number of diseases (to which a person becomes more susceptible if he indulges in trying to withhold urges or induce them), indicates that it is very important to follow the natural urges of the body in order to maintain health.

II. Night regimen

After the strenuous day’s work, one should

A) Take bath with normal, warm / hot water depending on the season.

B) Take proper food

C) Walk 100 yards after dinner-

D) Two hours after food one can sleep in the bed, his head facing east or south. For pro- motion of health, sleep is considered an im- portant part of our regimen. The latest one should go to bed is 10 PM.

III. Seasonal Regimen

The whole year has been divided into 6 sea- sons according to Ayurveda. For western countries these divisions of seasons must be adjusted according to local climate.

Seasonal foods and activities are given below:

Nov. - Dec. (Hemanta). Foods: Nourishing type of food. Ghee, oil, sweet & salty diet, herbal wines, sugarcane, molasses, milk, and rice. Activities: Exercise, oil massage, fomen- tation with steam, herbal smoke, eye oint- ments, sun-bath, herbal paste application.

Jan. - Feb. (Shishira). Same as above March-April (Vasantha) Foods: Honey, bar-

ley, wheat, application of sandal paste, herbal wine, ginger, pomegranate juice, honey mixed water . (Should not eat cold and heavy food, no day sleep, no ghee-oil, no sour or sweet tasting food) Activities: In this season, since the kapha increases too much, it is advisable

to remove the kapha by pancakarma thera- pies such as vamana (vomiting) and nasya, and also other therapies such as mouth swish- ing, herbal smoke, exercise, and herbal paste application.

May-June (Greeshma). Foods: Lemon juice, pomegranate, sweet predominant food, rice, milk, ghee, grapes, tender coconut water, sug- ar. No pungent, salty, sour or hot food. No herbal wines. Activities: Minimal or no exer- cise, no travelling during hot sun. Wear light clothes

July-Aug. (Varsha) Foods: One year aged rice, wheat, barley, greengram dal with gin- ger and spices plus ghee, diluted herbal wines prepared from grapes, boiled water, light- oily-hot-sour-salty food during rainy days.

Because vata increases in this season, ayurve- da advises to use bitter medicated ghee and basti (enema). Do not use a lot of liquids. No cold drinks/food. Activities: Minimal or no exercise or sex. Undergo blood letting or vire- chana respectively if blood or pitta is abnor- mal. No day sleep.

Sept.-Oct. (Sharad). Foods: Light and cool- ing diet, use of astringents, sweet and bitter tasting food, rice, wheat, greengram, sugar, honey, bitter gourd, amla, grapes, vetiver (khus) oil application. No heavy meals, strong wines, yoghurt, alkaline, oil, animal fats, or cold drinks. Activities: Since pitta aggravates during this season virechana or purging and blood letting is advised. Taken internally, bit-

ter ghee medicines are advised. No sunbath- ing, no exposure to strong winds from front side and no day sleep

Ayurvedic Diet :

Ayurveda considers the proper diet (ahara) as an important part of one’s lifestyle. It is also an integral part of ayurvedic therapy, along with ayurvedic medicines (oushadha) and proper physical and mental activities (vi- hara). Hence an ayurvedic diet consists of:

(A) Proper selection and combination of the different ingredients of food.

(B) Proper cooking methods (C Proper eating habits

While preparing the food, one should be careful not to combine the foods having the following tastes.

(B) Proper cooking methods

For proper cooking, ayurveda advocates earthen, steel, copper or wooden utensils. If it is copper, then the inside of the pot should be properly tinned. Deep frying in oil or ghee is unhealthy. For cooking only fresh vegetables should be used. Spices like blackpepper, cum- in, turmeric, coriander, fennel and cloves are to be added at the end of cooking to enhance the taste and aroma. For cooking, sesame oil, coconut oil, olive oil, sunflower oil, or ghee can be used.

The rice or vegetables cooked in a pressure cooker is harder to digest than the same thing cooked in an open vessel. Hence, one should eat a little less in the case of pressure cooked food. Chick peas should be always cooked with ghee, otherwise it can produce a loss of virility or potency.

Among different types of salts, rock salt is al- ways preferred over other salts, because rock- salt increases the digestive fire, balances the tridoshas and is good for the eyes. As far as possible, one should not eat a meal reheated more than once. Keeping the cooked meal in the freezer and reheating it again is unhealthy.

Sweet Sour

Salty

Pungent Bitter

Madhura Amla Lavana Katu Tikta Kashaya

Earth, water Earth, Fire Water, Fire Air, Fire Air, Ether Air, Earth

↓ ↓ ↑↑ ↓ ↑ ↑ ↓ ↑ ↑ ↑ ↑↑ ↓↓ ↑ ↓ ↓ ↑↑ ↓ ↓

Ayurvedic classification of foods according to the six tastes

Here the principle is that the foods having the above equal combination of tastes are not conducive to health. If one consumes such food regularly, over a period of time he may become ill.

Ideal diet according to Ayurveda:

An complete ayurvedic diet should consist of foods having all the six tastes in different pro- portions. The grains such as wheat, rice, mil- let, corn and barley should occupy the major portion of a meal, along with legumes, veg- etables and spices. Aged (one year old) rice is good, especially for the obese and diabet- ics. Cooked and uncooked foods should not be combined together, if so, this can cause a weak digestive fire. An ideal meal according to ayurveda should consist of 50% whole grains like wheat, rice etc., 20% legumes like black- gram, green gram and 30% vegetables.

Taste ____________________________________________________________

Astringent ↑ - increases

↑↑ - highly increases ↓↓ - highly decreases

↓ - decreases

(A) Proper selection and combination of dif- ferent ingredients of food: Ayurveda classifies the foods based on their perceived tastes, of which there are basically six, given below.

Every food in this universe has a dominance of one or a combination of more than one tastes, totaling about 63 in number. Since the 5 basic element combinations are different to each taste, each food is also different from the other. Hence each food has a specific action on the doshas increasing, decreasing or neutral.

Sweet + astringent Sweet + saltly Sweet + pungent Sour + astringent Salty + astringent Sour + bitter

Salty + bitter

(Fruit + green tea) (Fruit + Salt)

(Sweet cake + chilli)

Ayurvedic Five element Action on Tridoshas name Combination Vata Pitta Kapha

Ghee should always be prepared from butter, on a low flame. Butter should be prepared by churning yoghurt. Among different types of milk, cow’s milk is regarded as the best.

While eating the food, ayurveda advises some rules which are as follows.

(i) Eat while the food is warm and fresh.

(ii) Eat the food which is mixed with ghee or suitable oil. Do not eat dry. (Not applicable to obese people).

(iii) Eat only about 75% of one’s stomach ca- pacity. Before eating one should know their maximum food capacity, and then fill up to 50% of this capacity with solid food like rice, pasta or bread. Drink liquids like water, soup or butter milk to about 25% of stomach capac- ity. One should leave a space of about 25% in the stomach for the easy movement of food and air.

(iv) Eat only when you are hungry. Before eating, decide whether the previous meal has been digested or not. If, one cannot decide, then take a 1 inch piece of fresh ginger, 1 tea- spoon lemon juice or 1⁄2 tsp of haritaki powder, and 1⁄4 teaspoon of rocksalt. Mix with 30 ml of normal water, and drink. Wait for 15 min- utes and then take food. Eating when there is no hunger, produces ‘ama’ (undigested food) which acts like a toxin. Ama is a fertile ground

for different infections and a causative factor for autoimmune disorders like rheumatoid arthritus, lupus, and ankylosing spondylitis.

(v) Select a quiet, clean, place to eat. Do not eat in a noisy place.

(vi) Do not eat too quickly or too slowly. Re- member to chew the food properly.

(vii) Do not talk, laugh or joke while eating, because this may divert the focus from the food and one may not realize what and how much he has eaten or that the food has be- come cold.

(viii) While eating, one should be selective of their food. He should decide which food is conducive to his health and only eat that.

(ix) One should not eat when his mind is af- flicted by anger, lust, jealousy, sorrow or fear.

(x) Do not fast when you are hungry. If you have to fast for spiritual purposes, then take at least fruits instead of grains.

(xi) During a meal, one should eat sweet tast- ing foods in the beginning, sour & salty in the middle and pungent, bitter and astringent at the end. Butter milk is excellent to drink at the end of a meal, the quantity of which should not exceed 200 ml at a time. It helps to keep the digestive fire up, reduces fat and removes the toxins from the intestines.

To reduce weight, one can drink water at the beginning of the meal. For normal persons about 100 – 200 ml of water should always be taken along with the meal. This helps to mix the food properly and aids the digestion.

Drinking a lot of water, juice or liquids during a meal, eating after the hunger disappears, going to bed very late, excess sleep in the day, withholding the urge to pass stool or urine – all these lead to weak digestion, which in turn can produce an imbalance of the doshas.

Diagnosis in Ayurveda:

Ayurveda gives a lot of emphasis on the analy- sis of a disease with reference to the individ- ual’s original state of health. In a community, we see that not everyone becomes sick in case of an epidemic disease. Ayurveda believes that the level of optimum health is not a con- stant, but varies depending on the season, the environment and geographic variations, etc. Hence, in Ayurvedic diagnosis the disease is evaluated against the patient’s basic standard

of health. Ayurveda uses the following three methods to examine the patient:

a) Inspection (darshana)

b) Touch or palpation (sparshana)

c) Questioning or history taking (prashna)

The diagnosis in Ayurveda is classified into two parts.

1. Examination of the patient

2. Examination of the disease

Examination of the patient:

Generally a physician should observe and un- derstand the following ten points before treat- ing a patient:

1) The patient’s physical and mental constitu- tion (prakriti)

2) Disease susceptibility (vikrti) 3) Quality of tissues (sara) 4) Body build (samhanana)

5) Anthropometric measurements (pramana) 6) Adaptability (satmya) 7) Mental strength (sattva) 8) Appetite and Digestion (ahara shakti)

9) Exercise endurance (vyayama shakti) 10) Age Examination of the disease: This is done in 2 stages:

A. Eight point examination (astasthana pariksha)

Examination of i) Pulse (nadi) ii) Urine (mutra) iii) Stool (mala) iv) Tongue (jihva) v) Voice & speech (shabda) vi) Skin (sparsha)

vii) Eyes (druk) viii) Face & overall appearance (akruti)

B. Examination of the six important parts of the body

i) Head & Neck ii) Trunk iii) Left lower limb iv) Right lower limb v) Left upper limb vi) Right upper limb

Examination of these six important parts of the body also includes understanding the im- balances in the thirteen major channels (sro- tas). Ayurvedic texts describe the causative factors for the abnormalities of channels and the resulting signs and symptoms.

Ayurvedic physicians should also look at the following points before diagnosing disease:

1. Causative factors (nidana) such as improp- er diet, irregular sleeping, etc.

2. Early symptoms of the disease (purva rupa). Before the manifestation of the actual disease, the imbalanced dosas produce vague symptoms, which, by observation the physi- cian can understand which disease is forth- coming.

3. Complete signs and symptoms of the dis- ease.

4. Wholesome and unwholesome food and ac- tivities (upashaya).

5. Disease process or pathogenesis (samprap- ti).

Ayurveda classifies disease under four catego- ries of prognosis:

1. Easy to cure. 2. Difficult to cure.

3. Medicine dependent (disease will aggravate if medicine is discontinued).

4. Non-curable.

Panchakarma - The Biopurification Therapy of Ayurveda

Ayurvedic Therapies are broadly classified into 2 categories, namely :

1. Pacification (samshamana) 2. Purification (samshodhana)

Panchakarma belongs to the samshodhana therapy. Here ‘pancha’ means five, ‘karma’ means ‘procedures’. Generally panchakarma includes five therapeutic procedures done for the purpose of eliminating the vitiated do- shas from the body through the nearest route. They are:

a) Vomiting (vamana) b) Purging (virechana) c) Enema (basti) d) Nasal drops (nasya) e) Blood letting (raktamokshana)

These five procedures can be applied in ay- urvedic treatment for preventive, curative and promotive purposes.

As a preventive measure, every year, even a healthy person is supposed to undergo the following procedures: Vamana in March- April, basti in July-August, and virechana in Sept-Oct., to remove the vitiation of doshas, so that the accumulation of doshas doesn’t happen and the homeostasis of doshas is well maintained. This is explained as a necessary procedure in seasonal regimen.

As a curative measure, panchakarma is ap- plied earliest at the first and second stages of the disease (kriyakala) to expel the vitiated doshas, so that the disease process doesn’t proceed further and the manifestation of dis- ease is prevented. If the disease has already manifested (Stage 5), elimination of the waste products (i.e. abnormal doshas) increases the effectiveness of the medicine and helps to re- lieve the disease. Hence in chronic diseases, one may have to undergo panchakarma re- peatedly to achieve the desired level of thera- peutic efficacy.

To promote health prior to rejuvenation ther- apy, panchakarma is applied. As washing the cloth properly is essential prior to dyeing it, so also panchakarma cleansing is essential before any rejuvenation therapy. Doing pan- chakarma before rejuvenation helps to make the ayurvedic medicines like chyavana-prasha and aswagandha many times more effective.

The whole procedure of panchakarma can also categorized into –

(purvakarma): pachana, snehana, swedana

dipana,

It is generally known in Ayurveda that vama- na, virechana and basti are best to remove the vitiated kapha, pitta and vata respective- ly. But in reality, vamana also cleanses pitta, virechana with oily drugs is also effective for vata. And basti can be used to eliminate the imbalanced kapha or pitta along with vata by decoction enemas.

Vamana procedure in short:

The procedure starts with a minimum of three days to a maximum of seven days medicated ghee consumption at breakfast time on an empty stomach. This is continued until the ghee appears in the stool. After the ghee in- take is finished, the patient is given a kapha diet the night prior to vamana. On the next day in the morning he is given an oil massage and steam bath. This procedure should be done before forty-eight minutes after sunrise.

After vamana, herbal smoking (dhumapana) is done in selected cases to remove the excess kapha adhering to the nasal-oral route.

A special light diet is prescribed for the next 3-7 days including the day of vamana.

Virechana is also done in a similar manner, but here after the ghee intake is over, the oil massage and steam bath is given for the next 3 days and on the third day purging is given.

Basti is of 3 types: a) Cleansing or decoction enema (niruha)

b) Nourishing or oil enema (anuvasana or taila basti)

c) Enema given through external genital ori- fice (Uttara basti)

Cleansing enemas generally contain the fol- lowing ingredients in a thick liquid form: hon- ey, rocksalt, oil or ghee, herbal paste (kalka), decoction, and sometimes milk, cow urine, fermented liquid (kanjika) may also be added. These ingredients are mixed in a particular or- der, churned into a uniform emulsion and giv- en to the patient around mid-morning (10 a.m.) with a enema apparatus. The enema should be allowed to act for 48 minutes and later should come out on it’s own. If not it should be taken out with the help of suppositories.

An oil enema is given immediately after food in the morning.

Uttara vasti is given through the external genital orifice, which generally contains pure and sterile medicated oils. This is useful to treat genital or urinary problems.

Nasya: It is a procedure to treat the diseases above the neck and to cleanse the head. It is of 3 types:

(a) Purgative nasal drops (virechana nasya). It is of cleansing in nature and is used in epi- lepsy, mumps, brain retardation and kapha diseases.

(b) Nourishing nasal drops (brimhana nasya) – used for vata disorders such as paralysed

arms, loss of voice, speech disorders, head- aches, dark patches over the face, black moles, falling of hair, split hairs and chronic eye dis- eases.

(c) Pacifying Nasal drops (shamana nasya) This is done to balance the doshas above the neck for diseases like chronic headache, sinusitus and nasal allergies. This is used to treat weakness of brain functioning and many other diseases of the head, eyes, ears and nose. It also improves the power of vision, memory and mental faculties.

In this nasya procedure, the patient is placed on a table with his nose facing upwards, the drops are administered into each nostril. The

Preparatory

2) Main five procedures (pradhanakarma) – vamana, virechana, basti, nasya, raktamok- shana

3) Post-panchakarma procedures (paschat karma) – special dietary regimens and herbal smoking, mouth swishing, etc.

It is very important to prepare the patient properly before the administration of pancha- karma procedures by increasing the digestive fire (dipana), digesting the ama (pachana), internal and external oleation (snehana) — internally by drinking medicated ghee, and externally with oil massage, sweating (swe- dana) – either by heat or by steam. By sneha- na, the body with all the inside channels be- comes soft and the solidified doshas or waste products start disintegrating. Later with the administration of swedana, these waste prod- ucts melt down and start moving in the chan- nels and are then expelled through the near- est orifices like the mouth, nose or anus.

dose can vary beginning from two up to thir- ty-two drops, depending on the type of medi- cine and disease. No nasya should be done on a rainy cloudy day.

Blood letting is done to treat blood disorders. It is also one of Sushruta’s surgical proce- dures. It is done with the help of instruments such as sharp blades, animal horns, or with the application of leeches.

Along with the above panchakarma proce- dures, the following pre-panchakarma pro- cedures have gained much importance in the treatment of vata disorders.

1) Oil massage (abhyanga): special medicated oils, prepared from sesame, coconut or castor oil, can be used to massage the body in a syn- chronized manner by two masseurs on either side of the body. The patient should lie in a supine position on a special wooden massage table. The procedure starts with a head mas- sage, then body massage along with the upper and lower limbs.

Benefits of an oil massage • Maintains youthfulness • Cures vata diseases • Tones the body

• Helps one sleep • Makes the skin soft and firm

• Prevents skin diseases and injuries

• Increases life span

Vata personalities can have an oil massage every day with oils such as Ksheerabala, Kar- pasasthyadi or Dhanwantaram.

Pitta personalities can have an oil massage on alternate days with oils such as Manjistadi, Bhringamalakadi or Balaswagandhadi.

Kapha personalities can have an oil massage once in every four days with oils such as Vata- mardanan or Kottamchukkadi.

There are hundreds of varieties of oils in ay- urveda specific to each condition, the decision of which to use should be left with an expe- rienced vaidya (ayurvedic physician). To re- move the oil from the body during bath, gen- erally chick pea (channa) powder or herbal powder can be used.

Dhara: This is a specialized procedure where a certain type of liquid is poured continuous-

ly over the body part for a specific period of time. It can be classified into three categories:

(a) On the head (shirodhara)

(b) All over the body (sarvanga)

(a) Shirodhara on the head is useful in diseas- es such as insanity, diseases of the head, ear, mouth, eyes and other vata diseases. In this procedure, about 2.5-3 liters of specified oil or medicated butter milk is taken in a dhara ves- sel, which is held over the forehead of the pa-

tient, who is lying on the dhara table. The liq- uid is poured in a steady stream from a height of about 4 inches above the forehead. This is done for 45 to 90 minutes depending on the condition of the patient. The liquid used can be medicated buttermilk, oil, milk, breast milk, oil and ghee, coconut water, decoctions of herbs, fermented rice water or pure water.

Thakradhara cures premature grey hair, fa-

tigue, infirmity and emaciation, headache, lack of vitality, pricking pains of the palm and sole, diabetes, lack of proper functioning of the limb joints, chest pain, dislike for food, indigestion, dyspepsia, diseases of eye, nose, throat and ears. It also improves the doshic balance and the power of sensory organs.

(b) Dhara over the whole body is employed in diseases like arthritis of multiple joints, parkinsons disease, muscular disorders, and swelling all over the body. Here also the pro- cedure is similar to shirodhara but four per-

sons are required to pour the liquid simulta- neously all over the body.

Sarvanga taila dhara (pizichil) is a modified form of sarvangadhara, where oil, ghee, or a combination of these are used to pour over the body with the help of 4-5 masseurs for a period of 60-90 minutes with the patient ly- ing on the massage table.

Shirovasti: It is the best among the methods of oil application to the head. Here, the oil is retained over the scalp with the help of a spe- cial headcap. Shirovasti is very useful for the loss of tactile sense, facial paralysis, insomnia, dry nostrils and throat, certain types of cata- ract, severe headache and insanity. It can also treat nervous disorders, arthritis, malnour- ishment, blood disorders and skin diseases.

Pinda sweda or navara kizi is a procedure under swedana, in which the whole body or any specific part is made to sweat by the rub- bing application of certain medications tied in a cotton cloth piece, heated by dipping in specific herbal decoctions. This procedure is done for about 60 to 90 minutes and is con- sidered one of the most effective ayurvedic treatments for vata disorders. It removes the stiffness of the joints, cleanses the body chan- nels, improves complexion, increases appetite and digestion, reduces excessive sleep and re- moves sluggishness.

Ayurvedic treatment of chronic disorders

Ayurveda, with its holistic approach towards health has opened a new possibility for the modern world to approach disease with a posi- tive attitude. In ayurveda, the name of the dis- ease is not important, because it always looks at the root cause of the disease, the doshic disharmony. As compared to the allopathic system of medicine, Ayurveda has proven to be very successful in treating chronic diseases like chronic colitis, arthritis and neuromuscu- lar diseases etc.

Gastro-intestinal disorders: Ayurveda gives a lot of importance to the balanced fire (samag- ni) which is the real cause of balance of the doshas, life span, good complexion, health, enthusiasm, nutritional status, immunity and physical strength. Based on the state of the digestive fire, a number of disorders are listed in the ayurvedic texts, such as:

(a) Loss of appetite and indigestion (agni- mandya and ajirna).

(b) Gastritis and Hyper acidity (amlapitta) (c) Acute abdominal pain due to gas, abscess

or lump (gulma) (d) Hemorrhoids with systemic illnesses (ar-

shas). (e) Diarrhoea and dysentery (atisara and

pravahika) (f) Chronic bowel irregularity and irritable

bowel syndrome (grahani) (g) Gastrointestinal bleeding disorder (rak-

tapitta, raktatisara) (h) Gastric and duodenal ulcer (annadrava

shula and parinama shula) (i) Gallstone disease (pittashmari shula) (j) Anal fistula (bhagandara)

Ayurveda believes that weak, hyper or ir- regular fire is the root cause of all diseases related to the gastrointestinal tract. Hence the treatment aims at dipana (increasing the fire), pachana (increasing the digestion), cleansing the kapha, pitta and vata through vamana, virechana and basti respectively. Some of the herbs used for treating these dis- orders are ginger, black pepper, long pepper, cumin, turmeric, fennel, plumbago root, cy- perus rotundes, holarrheana antidysenterica, lemon, garlic, cinnamon, nutmeg, neem, an- drographis paniculata, bilva, triphala, etc.

The choice of drugs or combination is to be left to the vaidya. There are numerous herbal and mineral recipes available from the herbal shops like Hingwastaka churna, chitrakadi vati and dadimastaka churna. Among foods buttermilk is regarded as very important in preventing many gastrointestinal disorders.

The uniqueness in ayurveda lies in treating the root cause of the health problem rather than treating just the symptoms. Ayurveda is able to treat innumerable numbers of diseases, such as hepatitis, diabetes, dermatitis, arthri- tis, gout, inflammatory bowel disorders, kid- ney stones, anxiety and depression, migraine headaches, chronic sinusitus, chronic bronchi-

tis, asthma, respiratory allergies, neuromus- cular disorders, myopathies, etc. The holistic approach in ayurveda comprised of proper food, proper activities with a code of conduct and medicine gives ayurveda a distinct advan- tage over other health care systems.

Ayurvedasara Traditional Ayurvedic Formulas by Hitayu

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