FAQ

Ayurveda is a science of Life.

Ayurveda is a Sanskrit word which consists of two different words; Ayu and Veda. Ayu means life and Veda means knowledge. Thus it indicates ‘The knowledge of Life’.

Ayurveda is not only the science of diseases, but it also deals with Life. The definition of Life is – The flow of consciousness. Life is known as ‘The union of the mind, body and spirit’. The science of life is that which makes life understood. It imparts the knowledge with regard to what substances, properties and actions are primitive of life and what are not so.

Ayurveda as described by acharya Charakji, is that which deals with good, bad, happy and unhappy life, its promoters and non-promoters, measure and nature. The subject matter of Ayurveda is not the physical body alone. It also deals with the mental, emotional and spiritual aspects. Here in Ayurveda, it is laid down the good and the bad of life, and what is wholesome and what is unwholesome in relation to life as also the measure of life.

Thus the subject matter of Ayurveda is not only a physical body but the mind, body and spirit – the tripod.

Ayurveda gives us the formulas for living a long life filled with joy.

Ayurveda is not limited to the physical body but also deals with the mental, emotional and spiritual aspects of life.

• आयुरस्मिन् विद्यते अनेन वा आयुर्विन्दतीत्यायुर्वेद:।

अर्थात् जिसके द्वारा आयुर्वेद का ज्ञान प्राप्त हो उसे आयुर्वेद कहते हैं।

• तदायुर्वेद यतीत्यायुर्वेद:।

अर्थात् जो आयु का ज्ञान कराता है, उसे आयुर्वेद कहा जाता है।

’भावप्रकाश’ के टीकाकार भी ’आयुर्वेद’ शब्द का इस प्रकार विशदीकरण करते हैं.

Ayurveda is a part of Vedas. Veda means pure state of knowledge. As a preventive science and medical system, it was described thousands of years ago in the Rig-Veda (one of the four Vedas ). Vedas date back an estimated 5,000 years so Ayurveda is widely considered to be the oldest form of health care in the world. Ayurveda has influenced many other medical sciences. For this reason, Ayurveda is often referred to as the ‘Mother of all healing.’

Ayurveda has a Holistic concept of Health. Disease free status of the body alone does not mean health. Swasthya (Health) means to be ‘established in the self’.

The Ayurvedic view of a healthy person is :

आयुर्वेद अनुसार स्वास्थ्य व्याख्या (Health Defination as per Ayurveda) :

समदोषः समाग्निश्च समधातु मलःक्रियाः।

प्रसन्नात्मेन्द्रियमनः स्वस्थइतिअभिधीयते॥

– (Sushrut Samhita -Sutrasthan15/10)

Hindi Translation:-

यदि सभी त्रिदोष अथवा जैव ऊर्जा एवं अग्नि अथवा चयापचय की प्रक्रिया संतुलित रहती है, और यथोचित मलोत्सर्जन होता है तब स्वास्थ्य संतुलित रहता है। जब आत्मा, इंद्रियां, मन या बुद्धि आंतरिक शांति के साथ तारतम्य में होते हैं- सर्वोत्कृष्ट स्वास्थ्य की प्राप्ति होती है।

(सुश्रुत प्राचीन भारत के महान चिकित्साशास्त्री एवं शल्यचिकित्सक थे। उनको शल्य चिकित्सा का जनक कहा जाता है।)

English Translation:-

An individual/person who is in a state of equilibrium of body’s

Doshas (humors), Agni(digestive fire), Dhatus (tissues), Malah kriya (Physiological functions of excretions etc.) and whose Aatma (soul),  Indriya (senses) and Mana (Mind),  all are happy, is considered as a Healthy individual.

(Sushruta, or Suśruta was an ancient Indian physician known as the main author of the treatise The Compendium of Suśruta. The Mahabharata, an ancient Indian epic text, represents him as a son of Vishvamitra, which coincides with the present recension of Sushruta Samhita.)

‘He whose doshas are in balance, appetite is good, all tissues of the body and all natural urges are functioning properly, and whose mind, body and spirit (self) are cheerful or full of bliss, is a healthy person.’

कायचिकित्सा, शल्यतन्त्र, शालक्यतन्त्र, कौमारभृत्य, अगदतन्त्र, भूतविद्या, रसायनतन्त्र और वाजीकरण।।

१)कायचिकित्सा

इसमें सामान्य रूप से औषधिप्रयोग द्वारा चिकित्सा की जाती है। प्रधानत: ज्वर, रक्तपित्त, शोष, उन्माद, अपस्मार, कुष्ठ, प्रमेह, अतिसार आदि रोगों की चिकित्सा इसके अंतर्गत आती है। शास्त्रकार ने इसकी परिभाषा इस प्रकार की है।

कायचिकित्सानाम सर्वांगसंश्रितानांव्याधीनां ज्वररक्तपित्त

शोषोन्मादापस्मारकुष्ठमेहातिसारादीनामुपशमनार्थम्‌। (सुश्रुत संहिता १.३)

२)शल्यतंत्र (surgery)

विविध प्रकार के शल्यों को निकालने की विधि एवं अग्नि, क्षार, यंत्र, शस्त्र आदि के प्रयोग द्वारा संपादित चिकित्सा को शल्य चिकित्सा कहते हैं। किसी व्रण में से तृण के हिस्से, लकड़ी के टुकड़े, पत्थर के टुकड़े, धूल, लोहे के खंड, हड्डी, बाल, नाखून, शल्य, अशुद्ध रक्त, पूय, मृतभ्रूण आदि को निकालना तथा यंत्रों एवं शस्त्रों के प्रयोग एवं व्रणों के निदान, तथा उसकी चिकित्सा आदि का समावेश शल्ययंत्र के अंतर्गत किया गया है।

शल्यंनाम विविधतृणकाष्ठपाषाणपांशुलोहलोष्ठस्थिवालनखपूयास्रावद्रष्ट्व्राणां-

तर्गर्भशल्योद्वरणार्थ यंत्रशस्त्रक्षाराग्निप्रणिधान्व्राण विनिश्चयार्थच। (सु.सू. १.१)।

३)शालाक्यतंत्र

गले के ऊपर के अंगों की चिकित्सा में बहुधा ‘शलाका’ सदृश यंत्रों एवं शस्त्रों का प्रयोग होने से इसे शालाक्यतंत्र कहते हैं। इसके अंतर्गत प्रधानतः मुख, नासिका, नेत्र, कर्ण आदि अंगों में उत्पन्न व्याधियों की चिकित्सा आती है।

शालाक्यं नामऊर्ध्वजन्तुगतानां श्रवण नयन वदन घ्राणादि संश्रितानां व्याधीनामुपशमनार्थम्‌। (सु.सू. १.२)।

४) कौमारभृत्य

बच्चों, स्त्रियों विशेषतः गर्भिणी स्त्रियों और विशेष स्त्रीरोग के साथ गर्भविज्ञान का वर्णन इस तंत्र में है।

कौमारभृत्यं नाम कुमारभरण धात्रीक्षीरदोषश् संशोधनार्थं

दुष्टस्तन्यग्रहसमुत्थानां च व्याधीनामुपशमनार्थम्‌॥ (सु.सू. १.५)।

५) अगदतंत्र

इसमें विभिन्न स्थावर, जंगम और कृत्रिम विषों एवं उनके लक्षणों तथा चिकित्सा का वर्णन है।

अगदतंत्रं नाम सर्पकीटलतामषिकादिदष्टविष व्यंजनार्थं

विविधविषसंयोगोपशमनार्थं च॥ (सु.सू. १.६)।

६) भूतविद्या

इसमें देवाधि ग्रहों द्वारा उत्पन्न हुए विकारों और उसकी चिकित्सा का वर्णन है।

भूतविद्यानाम देवासुरगंधर्वयक्षरक्ष: पितृपिशाचनागग्रहमुपसृष्ट

चेतसांशान्तिकर्म वलिहरणादिग्रहोपशमनार्थम्‌॥ (सु.सू. १.४)।

७) रसायनतंत्र

चिरकाल तक वृद्धावस्था के लक्षणों से बचते हुए उत्तम स्वास्थ्य, बल, पौरुष एवं दीर्घायु की प्राप्ति एवं वृद्धावस्था के कारण उत्पन्न हुए विकारों को दूर करने के उपाय इस तंत्र में वर्णित हैं।

रसायनतंत्र नाम वय: स्थापनमायुमेधावलकरं रोगापहरणसमर्थं च। (सु.सू. १.७)।

८) वाजीकरण

शुक्रधातु की उत्पत्ति, पुष्टता एवं उसमें उत्पन्न दोषों एवं उसके क्षय, वृद्धि आदि कारणों से उत्पन्न लक्षणों की चिकित्सा आदि विषयों के साथ उत्तम स्वस्थ संतोनोत्पत्ति संबंधी ज्ञान का वर्णन इसके अंतर्गत आते हैं।

वाजीकरणतंत्रं नाम अल्पदुष्ट क्षीणविशुष्करेतसामाप्यायन

प्रसादोपचय जनननिमित्तं प्रहर्षं जननार्थंच। (सु.सू. १.८)।

Ayurveda is bestowed upon us by our ancestors, who were eminent and wiser and having insight into our being. Basically Ayurveda is Health promotive – preventive – curative and nutritive – all self contained.

The two principle objectives of Ayurveda are :

(a.) ‘Swasthasya swasthya rakshanam’ – To prolong life and promote perfect health ( add years to life and life to years )

(b.) ‘Aturasya vikar prashamanamcha’ – To completely eradicate the disease and dysfunction of the body.

Ayurveda takes the individual as whole and seeks to re-establish harmony between all the constituents of the body. Perfect balance of the tripod – Mind, Body and Spirit means perfect health.

Universe as well as human body are made up of five basic elements colectively called ‘Panch Mahabhootas’.These are Aakash (Ether), Vayu (Air), Agni(Fire), Aapa (Water) and Prithvi (Earth). The sixth mandatory component of life is Atma (life spirit) without which life ceases.The human body is made up of Doshas (Bio-humours),Dhatus(Body matrix) and Malas (excretable products). Vata, Pitta and kapha, known as Tridoshs are physiological entities of the body which are responsible for carrying out all the functions of the body. Dhatus are the structural entities of the body.These are Rasa (Plasma), Rakta (Blood cells), Mamsa (Muscular tissue), Meda (Fatty tissue), Asthi (Bony tissue), Majja (Bone marrow) and Shukra (Hormonal and other secretions of genitals). Agni (Metabolic fire) is in thirteen different forms and carries out the whole metabolism of the body.The waste products of the body which are excretable are produced in the body as by-products of metabolism.These are known as malas which include Pureesh (faeces), Sweda (sweat) and Mutra (urine).All biotransformations within the body occur through Srotases (body channels) which are the sites for action of Agni.

Ayurvedic approach to diagnose the illness is very systematic and scientific. The logical thoroughness and minuteness of methods employed in Inquiry and Investigation of each and every factor or phenomenon of the patient concerning his habit,constitution, illness and environment are the prime factors for the perfect diagnosis. Tridosha (Vata,Pitta and Kapha ) are the three Bio-Energies,which govern the body. The concept of these three Bio-Energies is unique. Balance of Tridosha means perfect health, and this is the basic principle of Ayurveda. The theory of Tridosha – the three bio-energies, is very similar to concepts of immunology and stress.The Ayurvedic approach to Life-style (swasth-vritta) teaches us the practical rules of behavior that prevent Tridosha being disturbed because every disturbance in the normal balance of Tridosha, results in an illness. In Ayurveda, primary attention is given to re-establish or balance the Tridosha. ‘Balance of Tridosha is Life and imbalance means illness’.

Vata, Pitta and Kapha are the names of Tridoshas. Vata(air), Pitta(bile) and Kapha(phlegm). Doshas are basically three different forms of energy. ( Its not Fault). The three doshas contain two of the five element (panchamahabhut) as any other matter. The Doshas work as a team in a natural healthy individual. Perfect balance of these three Doshas(energies) is the basis of well being. These constituents give specific properties to Doshas with each Dosha having one property particular to itself and two opposite to others.

Hence the character of Doshas is influenced mainly by what is eaten as also by temperature, season, mental state etc. In most persons either one or combination of Doshas would be dominant. This defines the constitution of the person.

Ayurveda describes each individual as a state of balance of the three doshas, which govern different aspects of the body. Vata dosha controls the principle of transportation, Pitta dosha controls internal processes such as digestion and metabolism, Kapha dosha encompasses our bodily protection, strength and growth. Because no two people have the same combination of these three doshas, everyone is a unique individual and individualized care and attention is needed for the treatment. When an imbalance occurs, proper diet and lifestyle changes can be implemented restore the balance. In such a case, one may be advised for specific dosha-reducing / aggravating foods, activities and medications or may even opt for Pancha Karma, an internal cleansing system of treatment mentioned in Ayurveda.

If ‘Doshas’ are dynamic energies, ‘Vata Dosha’ is the kinetic energy. Word ‘Vata’ means ‘which moves’. Vata dosha is initiator of all forms of activity. It is important in the communication network of the body ; from sense organ to brain and consciousness, from tissue to tissue and cell to cell.’Vata’is responsible for perception (that includes pain), assimilation and reaction. It brings a thought from memory to consciousness and transfers current experience into memories. It inspires speech and is the base of laughter and exaltation. At the level of physical body it is responsible for micro and macro movement. ‘Vata’ is more cerebral. Stress vitiates ‘vata’ which in turn alters ‘Pitta’ or ‘Kapha’ leading to wide variety of symptoms. Lack of sleep, excessive physical activity and long hours of fasting also vitiate ‘Vata’. There are five types of Vata Dosha.

‘Pitta dosha’ is responsible for all types of transformations in the body. Pitta controls digestion of food as well as conversion of light rays falling on the retina to electric impulses. In the brain there is a local ‘Pitta Dosha’, responsible for comprehension and analysis of data received. A person with pre determined ‘pitta dosha’ is highly intelligent, quick to process sensory inputs and able to reach decisions promptly. Pitta controls emotions like anger, fear and bravado. Pitta controls digestion of food, it is responsible for hunger, appetite and thirst. It gives shine to the skin. In contrast to Vata, Pitta is more physical. There are five types of ‘Pitta Dosha’.

‘Kapha Dosha’, is also termed as phlegm. It is the cohesive energy in the body, it smoothes out problems, lubricates and provides support when needed. If ‘Vata’ is kinetic energy, ‘Kapha’ is potential energy. ‘Kapha’ is very close to tissues and like ‘Pitta’, it has greater physical form than ‘vata’. It shares many of the properties of the tissue it influences. It is anti thesis of ‘Pitta’ and is protective in nature. Its main property is stability. In contrast to ‘Pitta’, ‘Kapha’ denotes loyalty, compassion and love. A predominance of this ‘Dosha’ makes a person forgiving in nature free from envy and endowed with patience. It gives mental strength and resistance to diseases. It gives firmness to joints while keeping them lubricated. It also enhances sexual potency. There are five types of ‘Kapha Dosha’.

Health is greatly influenced by Life-Style (Swastha-vritta). According to Ayurveda, Life-style (the rules and guidelines) is divided into three parts:

— Dincharya (Diet and regimen for the daytime)

— Ratricharya (Diet and regimen for the night)

— Ritucharya (Seasonal Diet and regimen) – Sandhikal (diet instructions for the joint period of two seasons)

One more thing that is very helpful for the knowledge of proper life-style ‘Samsarjan karm’ means specific diet program after illness or after Panchkarma Treatments. For perfect health, long disease free body status, one must follow these instructions.

There exists eight divisions of Ayurvedic therapeutics, namely Kayachikitsa (Internal medicine), Shalya (Surgery), Shalakya (Otorhinolaryngology and Opthalmology), Kaumar Bhritya (Paediatrics, Gynaecology and Obstetrics), Agad tantra (Toxicology), Rasayana (Gerentorology), Vajikaran (Aphrodisiacs) and Bhoot Vidya (Psychiatry).

The principles of treatment are Shodhan (purificatory), Shaman (palliative and conservative), Nidan parivarjan (avoidance of causative and precipitating factors of disease) and Pathya Vyavastha (do’s and don’ts regarding diets and lifestyle). Shodhan therapy includes Vamana (medically induced emesis), Virechana (medically induced laxation), Vasti (medicated enema), Shirovirechana (administration of medicines through nose) and Raktmokshan (Blood letting). These therapeutic procedures are collectively known as Panchkarma. Before executing Panch karma treatment, Snehan (oleation) and Swedan (getting perspiration) are to be employed .

These are basically therapeutic measures taken either to prevent diseases or cure them. Thus Ayurvedic procedures are done either to detoxify the body or as a prelude to strengthening the immune system. ‘Panchakarma’ or five procedures is the most sought after anti aging, detoxification therapy.

The pre-procedures are called ‘Poorva Karma’ and consists of digestion (Pachana), oleation (Snehan), fomentation (Swedan). Basic objective of ‘Panchakrama’ (Five internal detoxification procedures) is to remove the excessive accumulated toxins, which causes the vitiation of ‘Dosha’. If any ‘dosha’ is imbalanced, either due to environment or dietary factors it is often difficult to be normalised with diet and drugs alone. Actual ‘Panchakarma’ procedures are always preceded and succeeded with specialised procedures. If used as therapeutic measure they can be done at any time of the year, i.e., at the time the disease occurs. If one uses it as a preventive measure, it should be used at the appropriate time for each ‘Dosha’. ‘Poorva Karma’ include ‘Pachan’‘Snehan’’Swedan’

1. Vamana (Induced vomiting)
2. Virechan (Purging)
3. Basti / Vasti (Medicine given by anal rout to verias treatment porpose. According to treatment porpous it having many tyala.
4. Nasya (Nasal administration of medicine)
5. Raktamokshana (Blood letting).

1.  ही 13 दिवसांची ट्रीटमेंट असून यात शरीरात वाढलेला कफ बाहेर काढला जातो।।Vaman is intended to remove the Kapha dosha. It is not to be adopted for ‘Kapha’ only but necessarily in case of ‘kapha’s’ conjunction with one or both. Vaman is essential in the case of food poisoning or other type of poisoning. Vaman employs certain harbal or ayurvedic emetic drugs that induce a severe spell of vomiting to clean the upper gut. Bronchial asthma is prevented by periodically inducing ‘Vaman’.

1. Virechan a purification treatment as important as emesis or vomiting. ‘Virechan’ concentrates on the lower part of the gut and uses purgatives to clean the bowel. This procedure helps in getting rid of all three Doshas, though Pitta and Kapha benefit the most. To cure piles, boils, discolouration of face, jaundice, chronic fever, spleen enlargement, cataract, intenstinal disorders, ailments of the womb, arthritis, constipation, diabetes, skin diseases, tumours, asthma, cough, ailments of the head and many other diseases .

1. Basti/Vasti : The classical Text ‘Ashtanga Hridaya’ says, ‘A purge properly carried out leads to clarity of intellect, power to the organs, elemental stability and glow to digestive fire and it delays aging’. Medical enema ‘Vasti’ predominates in the five course of treatment (Panchakarma). This is prescribed for ‘Vata’ dominated patients and helps to overcome all diseases, revives vital force and rejuvenates body. The rectal lining is very permeable and the drug reaches the circulation directly without passing through liver. Ayurveda offers ‘Vasti’ as a therapy for several indications. These are digestive, evacuating, rejuvenating and health promotive ‘Vastis’. In general Vastis tackle Vata dosha the best way. The fluid for Vasti is either medicinal decoction or herbal oil to suit the ailment. ‘Vasti’ for the head gives extra ordinary relief for all Vataj Disesase.

1. Basti/Vasti : The classical Text ‘Ashtanga Hridaya’ says, ‘A purge properly carried out leads to clarity of intellect, power to the organs, elemental stability and glow to digestive fire and it delays aging’. Medical enema ‘Vasti’ predominates in the five course of treatment (Panchakarma). This is prescribed for ‘Vata’ dominated patients and helps to overcome all diseases, revives vital force and rejuvenates body. The rectal lining is very permeable and the drug reaches the circulation directly without passing through liver. Ayurveda offers ‘Vasti’ as a therapy for several indications. These are digestive, evacuating, rejuvenating and health promotive ‘Vastis’. In general Vastis tackle Vata dosha the best way. The fluid for Vasti is either medicinal decoction or herbal oil to suit the ailment. ‘Vasti’ for the head gives extra ordinary relief for all Vataj Disesase.

1. ‘Nasya’ (Nasal administration of medicine for Detoxification) is essential for more or less all the ailments above the neck. This is effective for many diseases like facial paralysis. ‘Nasya’ is of three types : purgative, nourishing and palliative. For each ailment, a substance that gives desirable result is selected. By this procedure shoulders, neck and face will become dense and firm, the skin soft. All organs become firm and hair will not gray.

1. Raktomokshana is a therapy advised by Ayurveda to treat disease which cause is raktdushti. i. e.  Psoriasis, acne, skin diseases, herpiz zoister, varicose veins, hair root infection etc. Ayurveda advocates the use of leeches applied every alternate day to reduce congestion.

1. Modern medicine tries to treat and remove the condition, rather than treating the patient suffering from it. This is stemmed from the view that all the people are more or less the same as opposed to the Ayurvedic principles. Ayurveda makes its special contribution by addressing the uniqueness of each patient and by helping body to heal itself.