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Ayurveda’s Mantra of Rejuvenation
From time immemorial, mankind has sought health and youth in its quest for immortality. Tireless effort and ceaseless thought, across vast spectra of time and space have been devoted to this pursuit. The great seers of ancient India have enriched the world with two impressive legacies, Ayurveda and Yoga, which have made significant to the art of healing and rejuvenation.
Ayurveda, the science of life and longevity epitomizes blending of the body, mind and spirit of the individual with the cosmos. According to Hindu mythology Brahma, the cosmic Creator composed Ayurveda in a hundred thousand verses and presented it to humanity.
This ancient therapy, which is as old as the civilization that treasured it and which it nurtured, continues to flourish in the land south of the Himalayas. In a region rich in biodiversity, this herbal therapy has stood the test of time and proven itself nature’s panacea for all ailments of body and mind.
Principles of Ayurvedic pharmacology
The principles of Ayurvedic Pharmacology are fundamentally different from those of other systems of medicine, especially Allopathy. Most Ayurvedic medicines are prepared from herbs.
Leaves and Flowers are squeezed to obtain their juice. Roots and seeds are crushed and boiled in water to get their essence. To make a decoction, the extracts of plants are boiled with other vital ingredients. Ayurvedic medicines are invariably prepared under the supervision of an expert physician using classical herbal prescriptions. Unlike other medicinal systems, this pharmacological process closely resembles the culinary art.
Ayurveda, as the art of healing and the science of living, aims at removing the underlying causes of disease, and restoring the equilibrium of the bioenergies,’vata’, ’pitta’ and ‘kapha’.
Composition of the human body
The human body is composed of ‘doshas’,’dhatus’ and ‘malas’.
Doshas (Somatic Humours)
A ‘Dosha’ is a humour and regulates the human body. Vata, Pitta and kapha, the three somatic humours, are called ‘tridoshas’ because of their predisposition to vitiation for a variety of reasons ‘Dosha’ connotes fault or error. These humours, which originate from the Pancha Maha Bhutas (five great elements) regulate all the functions of the human body. The concept of Pancha Maha Bhutas derives from the Indian philosophy of the evolution of the physical world.
Though they pervade the whole system, each humour tends to dominate a particular part of the body. The Vata is responsible for the lower part, the Pitta for the middle portion and the kapha for the upper part.
When in equilibrium, the Vata, Pitta and Kapha are called ‘dhatus’. An accumulation of amam (toxins) in the system vitiates them. An excess or deficiency in any of the doshas disrupts its equilibrium.
Dhatus (Body tissues)
The word ‘Dhatus’ can also be used to mean ‘body tissue’. When used in this sense there are seven and these are called ‘Saptadhatus’. These body tissues are formed from and nourished by the ‘Aahara rasa’, which is the essence of food. Rasa (plasma), Rakta (blood), Mamsa (muscle), Meda (fat), Asthi (bone), Majja (bone marrow) and Shukra (semen/ova) are the seven kinds of Dhatus. Each dhatu is believed to be a metabolic refinement of the previous one.
Malas (wastes)
Purisha (faeces), Mutra (urine) and Sweda (sweat) are the three Malas.
Amam and the imbalance of Tridoshas (three humours)
In Ayuveda, the Sanskrit word ‘amam’ denotes internal toxins that cause disease. Amam results from improper metabolic functioning, which causes the system to absorb micro-molecules of undigested food. It is greasy and mucous in nature and blocks various tiny body channels (srotas). Its accumulation causes imbalance among the three humours (tridoshas), which ultimately leads to various diseases.
Two different schools
According to one school of thought, Panchakarma refers to Nasya (nasal therapy), Vamana (emesis), Virechana (purging) and two kinds of vasti (therapeautic enema)nirooha Vasti and Sneha vasti
Herbal decoctions are used for Nirooha Vasti and herbal oils for Sneha Vasti. The other school, that regards rakta (blood) also as a dosha (humour), the vitiation of which can cause diseases advocates Raktamokshana (blood letting) as the fifth in the Panchakarma treatments. So the five therapies are Nasya, Vamana, Virechana, Vasti and Raktamokshana. As bloodletting involves surgical venesection, it is no longer popular. Leeching, how ever, is still practised.
The Three stages of Panchakarma therapy
Panchakarma or the shodhana therapy is always performed in three stages- purva karma (pretreatment), Pradhana karma (primary treatment) and paschat karma (post treatment. The patient who intends to under go anyone of the five therapies has invariably to undergo all the three stages.
Snehama (oleation/oiltherapy) and Swedana (sudation) are the two Purva karma procedures. Snehama (internal oleation and external oleation) loosens the amam stuck in various sites of the body and Swedana dilates the channels to facilitate its movement towards the koshta (alimentary canal). The amam that reaches the koshta is eliminated during the pradhanakarma (primary treatment).
Diet regimens, restricted bodily exertion and the intake of health promoting drugs etc come under the Paschatkarma (post treatment)
Disease management in Ayurveda
Shamana and Shodhana are the two concepts of disease management in Ayurveda. Shamana means alleviation and Shamana methods mitigate the disease and its symptoms. Shodhana means elimination and Shodhana methods aim at the elimination of the basic cause of disease.
Panchakarma and Rejuvenation
The word ‘panchakarma’ means ‘five actions’. This is a five –pronged method of treatment designed for Shodhana, the expulsion of disease causing toxins (amam). Panchakarma is intended not only for the elimination of toxins but also for the replenishment of the tissues. Often tonics are prescribed after Panchakarma to rebuild and rejuvenate the patient.
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