Ayurveda –Knowledge of Life
Ayurveda translates into the knowledge or science of life. ‘Ayus’ is life and ‘Veda’ is knowledge.
The origin of Ayurveda dates back to several centuries ago, when the ancient seers were perplexed with diseases, infirmity and death. Their quest to find the meaning of life and causes of diseases lead them to the study of life, which developed in a fully developed lifestyle and medical system several centuries ago.
Ayurveda is knowledge of life and living in its totality. Everything in this life has a place in Ayurveda. Everything about life, body, health, illness, recovery, medicines, etc are described in detail in Ayurvedic texts.
The system of Ayurveda has remained unchanged for several centuries and is still the only system of medicine in the world with a holistic approach to healthcare.
Ayurveda translates into the knowledge or science of life. ‘Ayus’ is life and ‘Veda’ is knowledge.
The origin of Ayurveda dates back to several centuries ago, when the ancient seers were perplexed with diseases, infirmity and death. Their quest to find the meaning of life and causes of diseases lead them to the study of life, which developed in a fully developed lifestyle and medical system several centuries ago.
Ayurveda is knowledge of life and living in its totality. Everything in this life has a place in Ayurveda. Everything about life, body, health, illness, recovery, medicines, etc are described in detail in Ayurvedic texts.
The system of Ayurveda has remained unchanged for several centuries and is still the only system of medicine in the world with a holistic approach to healthcare.
Ayurveda has been divided into eight branches (Ashtanga Ayurveda =Eight limbed Ayurveda). They are:
1) Kaya-Chikitsa -General medicine
2) Kaumara Bhritya- Paediatrics
3) Manasya – Psychiatry
4) Salakya – ENT and Ophth
5) Salya – Surgery
6) Agada Tantra – toxicology
7) Rasayana – Gerentology
8) Vajeekaran – Aphrodisiac.
Ayurveda explains the body primarily in terms of Dosha, Dhatu, Mala and Agni. The intimate knowledge of the three Doshas namely Vata, Pitta and Kapha is essential and indispensable to an Ayurvedic physician.
The whole universe is believed to be composed of five elements or the Panchamahabutas namely Prithvi (Earth), AP(WATER), Tajas (Fire), Vayu (wind) and Akasa (ether).
The body, being considered as part of the macrocosm itself, is also composed of Panchamahabhutas and the Doshas have also evolved out of these basic elements.
The Dhatus are explained to be seven in number namely Rasa (plasma including interstitial fluid and lymph), Rekta (elements of blood), Mamsa (muscle tis sue), Meda (Adipose tissue), Asthi (Bone), Majja (Marrow tissue) and Sukra (Elementary reproductive tissue ).
The Malas are three in number namely Mutra (urine),Purisha (stool) and sweda (Sweat).
In a nutshell, Doshas, Dhatus and Malas can be taken as physio logical entities, structural entities and metabolic wastes on which the normal growth, development and deterioration of the body depends both in disease as well as in good health.
The concept of Agni is a significant contribution of the Ayurvedic science to health care. Agni or gastric fire is the occult power capable of digestion and conversion, the normal activity of which helps maintain physiological activity and which when disturbed affects the metabolic process leading to disease.
A good physician is expected to discern the exact nature of the Vikruti’ or variation in Dosa, Dhatu and mala from a study of the various Lekshanas or symptoms or thorough investigations.
Six stages of Vikruti viz Sanchaya, Prakopa, Prasara, Sthanasams raya, Vyakti and Bheda have been enumerated to identify the progress of the disease process and aid the physician in arresting the vitiation from culminating in a particular disease. The main causative factors for the incidence of a disease have been identified as –
1. Asatmya indriyartha samyoga (incompatible correlation of the senses with their objects)
2. Pragnaparadha (misuse of intellect)
3. Parinama (transformations).
The body is stated to be in a state of good health when the Doshas with the responsible for normal physiological activities, are in a state of equilibrium. Vitiation of Doshas lead to vyadi or disease.
Vyadi has been broadly classified into four groups as Sareerika (somatic), Agantuka (traumatic), Manasika (psychic) Swabhavika (natural).
Those diseases caused due to the vitiation of Doshas are Sareerika, diseases ensuing trauma and injury are Agantuka, those resulting from emotional factors like Krodha (anger), Shoka (sorrow), irshya (jealousy) etc are Manasika and naturally occuring states of hunger, thirst, senility and death are considered swabhavika. A good physician can identify the problems and suggest cures.
Ayurveda is a holistic system of medicine which believes that mere removal of the causative factor may not always result in the total removal of the disease as such, because, the effects of the disease may still continue to be operative, and aims not only at the radical removal of the causative factors of the disease but also at the restoration of the Doshic equilibrium or homeostasis.
The main scope of “Chikitsa” or treatment are (1) promotion and preservation of health and strength in the healthy and (2) elimination of disease in the ailing and afflicted. The former comprehends two measures namely preventive and prophylactic and is achieved by observance of certain regimen and injunctions laid down as well as adoption of Rasyana and Baikirana (rejuvenative and aphrodisiac) measures.
The therapies of proven utility that come under the latter heading curative treatment comprise mainly of “shodhana” and “Shamana” measures. The measures included under Shamana therapeutic are of the nature of palliatives and included under Shodhana aim at radical removal of the causative and morbid factors of somatic diseases.
These comprise of ‘Antah-parimarjana’ or internal purification, Bahi-parimarjana’ or external purification and Shastra pranidhana or surgical measures. Internal purification is achieved by Vasti, Virechana,Vamana etc. External purification is achieved by Snehana, Swedana, Abhyanga,Parisheka etc. Snehana (oleation) and Swedana (sudation) should always be done before attempting any shodhana kriya or purifactory technique.
Palliative measures are to be employed if the patient is weak and if the Doshic vitiation is of a greater degree, purification techniques are adopted. Purification techniques are:
(1) Niruha (Enema)
(2) Vamana (Emetics)
(3) Virechana (Purgative)
(4) Nasya (Nasal instillation) and
(5) Rekta – moksha (Blood letting) collectively go by the name`pancha-karma’.
These five techniques of purification are commonly known as Panchakarma.
Though mentions of these methods are met with in standard classical works on Indian medicine, it is only in Kerala that these therapies are still widely in practice.
In fact, the physicians of Kerala have developed distinct techniques and measures of practicing ‘Panchakarma’ to earn the reputation of being the exponents in this field.
The credit for the miraculous results of therapies like Pinda-sweda, Kaya-seka, Anna-lepana, Sirovasti, Sira-seka rightly belongs to the physicians of Kerala for the practical demonstration and practice of these techniques. The name of the famous Ashta- vaidyas’ of kerala as remembered with reverence in this context for their valuable contribution in propagating Panchakarma therapy.