What is Ayuveda?

The Sanskrit word "Ayu" means life in all its aspects, from birth till death.  The word "Veda" means knowledge and learning.
So Ayurveda is "the knowledge of life" (a more accurate translation is the "knowledge of longevity"). 

Ayurveda keeps up unique ancient secrets of perfect health and wellbeing. Ayurvedic deep knowledge of the Law of Nature persuasively explains the ways to a healthy and flourishing life.

Ayurveda is more than a medical science, it is a way of living.

The main goal of Ayurveda is a state of Happiness for everyone.

What is Happiness by Ayurveda? For the individual it means health, prosperity, self-actualization, harmony in soul and mind. It is a balance with the the laws of Nature for the individual, for society and the environment as well.

History

Ayurveda is considered to be the oldest healing system in the world.

This knowledge is not manmade, Ayurveda has the divine origin. According to legend, the almightly creator of the Universe Lord Brahma conceived the science of Ayurveda from memories of his previous births. Over seven thousands years ago spiritually enlightened Seers or Rishi, through deep advanced meditation combined with close observation of nature and its relationship to man, achieved this knowledge and developed the science of Ayurveda. For thousand years the divine knowledge of Ayurveda exsisted in oral tradition and carefully was passed on from one generation to another. Finally it had been recorded in the Vedic texts: the Atharva Veda and the Rig Veda which are more than 5,000 years old. The  Atharva Veda is considered as the main source of Ayurvedic knowledge.

The golden age of Ayurveda was from 3000 B.C. to 400 A.D. During this period lived and worked famous physicians and authors of classics in Ayurveda medicine, known as "Old triads", CHARAKA, SUSRUTA  and VAGBHATA

CHARAKA (300 B.C.), the author of Charaka Samhita, is considered as the promoter of General medicine (Kaya chikitsa). He wrote about various stages of disease and symptoms observed during these stages, about different aspects of treatment, including information about medical plants and preparations for compound drugs. Charaka descibed the significant method of treatment and body purification Panchakarma.

“A physician who fails to enter the body of a patient with the lamp of knowledge and understanding can never treat diseases. He should first study all the factors, including environment, which influence a patient's disease, and then prescribe treatment. It is more important to prevent the occurrence of disease than to seek a cure”. These statements reattributed to Charaka.

SUSRUTA (between 700 B.C. and 350 B.C.), the author of Sushruta Samhita, is known as the father of Surgery (Saya chikitsa).  His work contains amazing description of unique surgical operations and procedures, of human body's anatomy, as also detailed specifications of surgery instruments, the same used in modern surgery now.

CHARAKA and SUSRUTA are founders of two main schools in Ayurveda (Atreya and Dhanvantari).

VAGBHATA (4 A.D.),the author of Ashtanga Samgraha and Astanga Hridya, compiled Charaka Samhita and Sushruta Samhita and added knowledge from different sources which enriched Ayurvedic scientific and philosophic heritage. VAGBHATA divided the Ayuveda tradition into eight specialised branches. And now Ayurveda is also known as "ASHTANGA VEDA" (what literally means "Eight branches of knowledge").

They are:

1. Kaya Chikitsa (Internal medicine)

2. Shalya Tantra ( General surgery)

3. Shalakya Tantra (Ophthalmology and diseases/surgery of ear, head, nose, throat)

4. Kaumara Bhrihtya Tantra (Pediatrics)

5. Agada Tantra (Toxicology)

6. Bhuta Vidya (Psychiatry and Psychosomatic diseases)

7. Rasayana Chikitsa (Rejuvenation)

8. Vajeearana Chikitsa (Aphrodisiac)

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Basic Principles of Ayurveda

"Man is the epitome of the universe.

Within man, there is as much diversity as in the world outside.

Similarly, the outside world is as diverse as human beings themselves."
Charaka Samhita

Ayurveda teaches that the Universe is part of one singular Absolute. And everything that exists in the macrocosm (the external Universe), also appears in the microcosm (the internal cosmos of the human body).

Therefore every cell of human body is a manifectation of the whole Universe and can be harmonious, self-perpetuating and self-correcting just as the Universe is.

According to Ayurveda, the Universe as an every living and non-living being consists of five basic eternal elements, called Pancha Maha Bhootha:

 - Prithvi (Earth),

 - Jala (Water),

 - Tejas (Fire),

 - Vayu (Wind),

 - Akasha (Ether)

Earth represents the solid state of matter. It manifests stability, permanence, and rigidity. In our body, the parts such as bones, teeth, cells, and tissues are manifestations of the earth. Earth is considered a stable substance.

Water characterizes change and represents the liquid state. Water is necessary for the survival of all living things. A large part of the human body is made up of water. Our blood, lymph, and other fluids move between our cells and through our vessels, bringing energy, carrying away wastes, regulating temperature, bringing disease fighters, and carrying hormonal information from one area to another. Water is a substance without stability.

Fire is the power to transform solids into liquids, to gas, and back again. In other words, it possess power to transform the state of any substance. Within our bodies, the fire or energy binds the atoms together. It also converts food to fat (stored energy) and muscle. Fire transforms food into energy. It creates the impulses of nervous reactions, our feelings, and even our thought processes. Fire is considered a form without substance.

Wind (Air) is the gaseous form of matter which is mobile and dynamic. Within the body, air (oxygen) is the basis for all energy transfer reactions. It is a key element required for fire to burn. Air is existence without form.

Ether is the space in which everything happens. It is the field that is simultaneously the source of all matter and the space in which it exists. Ether is only the distances which separate matter. The chief characteristic of ether is sound. Here sound represents the entire spectrum of vibration.

The human body is composed of derivatives of these five basic elements.

Hence every cell of the body is possessed with all the properties of life. And the only difference of the human body and external world is the expression of  CHAITHANYA (consciousness, spirit, soul). And the Ayurveda knowledge treats man as a whole, in the combination of body, spirit and soul.

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Tridosha: Vatha, Pitha, Kapha

The five eternal elements - Earth, Water, Fire, Wind, Ether manifest in the human body as fundamental humours - Tridosha ("Tri" means three, "Dosha" means that which maintains and controls the body). These Tridoshas energies is called:

 - Vatha (Ether and Air),

 - Pitha (Fire and Water),

 - Kapha (Earth and Water).

All the activities of the body, including mental activity, are controlled by Tridosha.

Doshas are the physiological factors of the body and they are responsible for sustaining the living body in its normal state. They act on Dhatus (tissues of the body) and Mala (waste products and excretions).

The central concept of Ayurvedic medicine is the theory that health maintains when there is a balance between Tridosha, Dhatus and Mala. Any disbalance leads to disease.

Vatha means "wind, to move, flow, direct the processes of." Vatha regulates movement and is represented by the nervous system. Vatha enables the other two doshas to be expressive. The actions of Vatha are drying, cooling, light, agitating, and moving.

Vatha  governs breathing, blinking of the eyelids, movements in the muscles and tissues, pulsations in the heart, all expansion and contraction, the movements of cytoplasm and the cell membranes, and the movement of the single impulses in nerve cells. Such feelings and emotions as freshness, nervousness, fear, anxiety, pain, tremors, and spasms are also governed by Vatha.

The primary seat or location of the Vatha in the body is the colon. It also resides in the hips, thighs, ears, bones, large intestine, pelvic cavity, and skin (it is related to the touch sensation). If the body develops an excess of Vatha, it will accumulate in these areas.

There are 5 types of Vaata:

1. Prana: it refers to functions of the brain and nervous system i.e. sensations of smell, taste, touch, hearing and vision, movements of upper and lower limbs, rectum and sex organs and breath.

2. Udana: it refers to movements of the chest, diaphragm and voice box. It controls movements of breathing out, sneezing and speech.

3. Samana: it refers to movements of the intestine along with digestion and absorption of food substances.

4. Apana: it refers to the movements of the bladder, rectum, uterus and is important for passing urine, stools, menstrual fluids, semen and foetus (delivery).

5. Vyana: it is concerned with movements of all kinds of voluntary and involuntary muscles. It is responsible for movements of the heart e.g. blood vessels, lymph is a white fluid present in different parts of the body) glands and glands which produce hormones.

The diseases caused by the disorders of Vatha are: Asthma, Epilepsy (fits) and other mental disorders, Viral fever (due to temperature changes), Anaemia (lack of iron in blood), Obesity (increased weight gain), Diabetes, Diarrhoea, constipation and reduced functions of thyroid and adrenal glands

Too little Vatha causes nerve loss, congestion, constipation, thoughtlessness etc and too much Vatha leads nerve irritation, high blood pressure, confusion etc.

Vatha problems are predominant in old ages and dry climates or cold autumn winds increases Vatha.

Pitha is a dynamic and irreconcilable energy. It reflects the nature of relationship between Water and Fire.

This force represents the principle of biotransformation and is the cause of all metabolic processes and the chemical reactions that take place in the body.

Pitha governs digestion, absorption, assimilation, nutrition, metabolism, body temperature, skin coloration, the luster of the eyes, intelligence, and understanding.

Psychologically, Pitha arouses anger, hate, and jealousy. The small intestine, stomach, sweat glands, blood, fat, eyes, and skin are the seats of Pitha.

Pitha  is of 5 types:

1. Pachaka: it is due to digestive enzymes and other chemicals in the body, which control the digestion and absorption of food substances.

2. Ranjaka: it is responsible for haemoglobin (the iron-containing pigment in blood) production.

3. Alochaka: it is responsible for the biochemical activity of the eye, which is responsible for perception of vision.

4. Sadaka: it is responsible for normal functioning of the mind.

5. Brajaka: it is responsible for removing waste products in the form of sweat and enhancing the natural glow of the skin.

The diseases caused by disorders of Pitta are as follows: Toxic fevers, Hyperacidity (Gastritis), Vomiting, Diarrhoea, Jaundice, Anaemia Bronchitis, Skin diseases associated with pus formation and all infections due to toxins, bacteria, viruses etc.

Too little Pitha causes indigestion, inability to understand, sluggish metabolism etc and too much Pitha causes ulcers, hormonal imbalance, irritated skin (acne), consuming emotions (anger).

Pitha related problems are predominant in teens and adulthood. Hot summers or hot climates will increase Pitha.

Kapha (equilibrium of Water and Earth) is the principle of cohesion and functions through the body fluids.

Kapha cements the elements in the body, providing the material for physical structure. This dosha maintains body resistance. Water is the main constituent of Kapha, and this bodily water is responsible physiologically for biological strength and natural tissue resistance in the body. Kapha lubricates the joints; provides moisture to the skin; helps to heal wounds; fills the spaces in the body; gives biological strength, vigor and stability; supports memory retention; gives energy to the heart and lungs, and maintains immunity. Kapha is present in the chest, throat, head, sinuses, nose, mouth, stomach, joints, cytoplasm, plasma, and in the liquid secretions of the body such as mucus. Psychologically, Kapha is responsible for the emotions of attachment, greed, and long-standing envy. It is also expressed in tendencies toward calmness, forgiveness, and love. The chest is the seat of Kapha.

Kapha is of 5 types:

1. Kledaka: it refers to secretions by the mouth, stomach and intestines, which dissolve the food and destroy bacteria.

2. Avalambika: it refers to secretions by the respiratory tract from the nose to the lungs and facilitates passing of air and flushes out foreign substances.

3. Bodhaka: it is the watery secretion of the glands around the taste buds of the tongue, which help in perceiving the taste.

4. Tarpaka: it refers to the cerebrospinal fluid which is a secretion surrounding the brair, and spinal cord. It provides nutrition to the brain and protects it from toxic substances.

5. Shleshaka: it is the fluid lying in the bones and joint spaces called as synovial fluid producing movements of bones and joints with ease. The watery fluid surrounding and, protecting the heart and lungs are also referred to as shleshaka Kapha.

The diseases caused by disorders of Kapha are as follows: Common cold, Infection of the lungs and other parts of respiratory system, Jaundice, Eczema, Pimples and other skin infections, Arthritis (painful joints)/ Rheumatic heart disease, Swelling and infection of the kidneys (glomerulonephritis), Peritonitis (swelling of abdominal cavity), Encephalitis, Meningitis and other infections of the brain and, Benign tumours of different parts of body.

Too little Kapha experiences a dry respiratory tract, burning stomach (due to lack of mucous, which protects from excess stomach acids), inability to concentrate and too much Kapha causes Mucous build-up in the sinus and nasal passages, the lungs and colon. In the mind it creates rigidity, a fixation of thought, inflexibility etc.

Kapha related problems are predominant in childhood years. Wet winters and a damp climate increases Kapha.

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Prakruti (Constitutional Type)

Every individual has a unique combination of Tridoshas.The percentage of these doshas (the dominant and recessive part of them) changes from person to person. This  basic constitutional nature of the individual is called Prakruti. The term is derived from Sanskrit word that means, "nature","creativity","the first creation". Simple definition for Prakruti is "one’s own Nature".

Ayurveda, states that the this basic constitution is determined at the time of conception and is fixed throughout lifetime. Estimation of Prakruti is very important because it gives a wide picture of total individual, of his mental and psysical activities.

Types of Prakruti

Basically there are seven types of Prakruti:

Mono types (Vatha, Pitha or Kapha predominant)

Dual types (Vatha-Pitha, Pitha-Kapha or Kapha-Vatha)

Equal type (Vatha, Pitha and Kapha in equal proportions)

Prakruti of Single Doshas predominant (Mono types) and Tridosha predominant (Equal type) occur very rarely. Usually are seen Dual types (combinations of two doshas).

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Vikruti (Vitiation of Dosha)

Many factors, both internal and external, can disturb initial balance and bring changes in the Prakruti. Some of these factors include emotional and physical stresses, improper food combinations and choices, physical or psychological trauma, seasonal and weather changes.

These changes or vitiation of Doshas from their Prakruti is called Vikruti .

There are two types of vitiation:

- increase the quality and quantity of Doshas;

- decrease the quality and quantity of Doshas

Analisys of Vikruti indicates the disorder or disease.

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Characteristics of Body Types

VATA (wind-dominant type)

Physical presentation -
Such people are either very tall or very short, with a non-muscular build. They have thin and bony limbs and a quick gait. The neck is thin and scrawny, with generally thin, darkish and cool skin type.

Facial presentation -
They usually have a long and angular face, with an underdeveloped chin. While the nose is small and narrow, the eyes are small, narrow or sunken, dark brown or grey in color, with dull luster. They have a small mouth, with thin, narrow or tight lips. Teeth are usually irregular, protruding, or broken, set in receding gums

Mental presentation -
People under this body type are creative and artistic and tend to overindulge in pleasures. They are restless and have weak memories. Enthusiasm, freedom, generosity, joy and vitality define the characteristic of such individuals. They are spendthrift, but have a tendency to spend money on trifle things.

PITTA (fire-dominant type)

Physical presentation - People under this body type have a well developed build and often boast of muscular limbs and a stable gait of medium speed. They usually have a fair skin type that is soft, warm and lustrous. The neck is proportionate to the body.

Facial presentation -
Such individuals usually have a heart shaped face, with a protruding or pointed chin. They have pointed nose that is medium sized and average sized eyes, in light blue, light grey or hazel color. The lips and mouth are moderate in size. There is a yellowish tint in the teeth.

Mental presentation -
Individuals, in this body type, are usually alert and attentive and have high concentration powers. Ambitious and confident, courage and enthusiasm oozes out of such individuals. With a developed sense of responsibility, they can take decisions and organize affairs well. On the other end, they may get irritable, jealous and aggressive by nature.

KAPHA (phlegm-dominant type)

Physical presentation -
Boasting of a thick, well-developed build, such individuals have large, long limbs. They usually have a strong tree-trunk neck and thick, oily, pale or white skin. The average body temperature is generally cold.

Facial presentation -
Individuals in this body type usually have a large, rounded and full face with highly attractive eyes. The eyes are mostly in blue or light brown or black in color. They have a large mouth with full lips. Big and sparkling teeth are another feature you cannot miss when you are in the company of a KAPHA individual.

Mental presentation -
Such individuals are mostly calm and considerate and have an utmost caring and compassionate nature. Patient and faithful, individuals in this category have a sense of being nourished and portray stability, tenderness and contentment.

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Causes of disease

The important factor in a cause of disease and in modification of disease process in Ayurvedic pathology is Ama. (Ama is a Sanskrit word literally meaning "uncooked" or "undigested"). This concept does not have a direct equivalent in modern medicine.

Ama is the aggregation of toxic byproducts in the body. It originates from improperly digested toxic particles, accumulates in weak tissues and clog the body's channels:

- physical channels: intestines, lymphatic system, arteries and veins, capillaries, and genitourinary tract;

- nonphysical channels (Nadis) through which flows life energy (Prana).

Causes of Ama production:

- Low disgestive fire (Agni)

It is said that if Agni is strong, even ingested poison can be turned into nectar and if Agni is weak, even the best chemical free organic food can become a toxin in the body;

- Low tissue fire;

- Accumulation of waste products;

- Interaction or amalgamation between vitiated doshas;

- Bacterial toxins

Signs of Ama:

Lack of energy, chronic fatigue, depression, digestive complaints, lack of appetite or taste, sticky/sweet taste in the mouth, feeling heavy, dull, muzzy headed, unclear thinking, aches and pains, bloating, gas, skin blemishes, fever, stickiness, foul smells (breath, sweat, urine, stools, phlegm), sinking stool, mucous in stool, turbid urine, copious phlegm;

Pulse: deep, dull, slippery;

Tongue: thick,greasy coating.

A large quantity of Ama ensures the vitiation of Doshas, Dhatus and Malas and then normal functioning of all the systems is impaired.

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Examination of disease (diagnosis) in Ayurveda

There are three main methods in Ayurveda for diagnosing the Dosha imbalance and disease process.

1. Darsana Pareeksha - observation of the patient's physical signs and symptoms (e.g. colour of skin, hair, eyes, body condition, behavior etc.);

2. Prasana Pareeksha - asking some specific questions regarding the imbalance of each Dosha;

3. Sparsana Pareeksha - pulse diagnosis, palpation, percussion and auscultation.

Pulse diagnosis is a very informative tool for diagnosis in Ayurvedic healing.

The Vadya (Ayurvedic physician) carefully examins the radial artery pulsation on the wrist of patient and gets a clear picture of his state of health.

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Treatment

According to Ayurveda a healthy person has a balance between Doshas, Dhatus and Mala as also between body, mind and soul. If there is any imbalance, the Ayurveda system considers it to be a state of disease, even though the disease may not have manifested outwardly.

The treatment in Ayurveda can be classified into two types:

1. Sodhana Chikilsa (Purification therapy)

2. Shamana Chikilsa (Alleviating therapy)

Sodhana Chikilsa (Purification therapy)

This therapy is usually prescribed in a condition of increased Dosha Vitiation.

Various purification procedures are used to stick out the excess Doshas along with sticked Ama by means of the body waste evacuation channels.

They are:

1.Therapeutic vomiting (Vamana)

2.Purgation Therapy (Vireka, Virechan, herbal laxative therapy)

3.Enema (Basti)

4.Nasal Administration - Nasya (herbal inhalation therapy)

5.Blood Letting (Rakta Moksha)

These five procedures are widely known as Pancha Karma (Pancha means "five", Karma means "action"). This complex of procedures is a powerfull balancing operation. Pancha Karma treatment deeply purifies the body (even on the cellular level), restores the constitutional balance, strengthens the immune system, improves self reliance, strength, vitality and mental clarity.

Shamana Chikilsa (Alleviating therapy)

This treatment is prescribed when Doshas are in less vitiation and it is specially done after the Sodhana Therapy. Herbal medicines are used internally and externally to correct the functions of Doshas, Dhatus, Malas and Agni and to increase the body immunity. The restoration of functions is brought about without any eliminaiton.

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Preventive measures of Ayurveda

The prevention of the disease plays a very significant role in Ayurveda healing.

Preventive measures consists of mainly three aspects:

1. Swastavritta consists of

- Dinacharya (daily routine of life):tooth brushing, mouth wash, bath, exercise, meals and sleep etc,

- Ritucharya which deals with the regimens and diet to be followed in the different seasons of the year,

- Sadvritta deals with the social behaviour and different conducts of an individual in detail.

2. Rasayana

Rasayana: use of rejuvenative and virilising agents to prevent ageing, impact longevity, immunity against diseases and to improve mental faculties.

3. Practice of Yoga

It is necessary to adopt Yoga therapy in order to keep the body and mind hale and healthy and to prevent diseases.

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