The word Ayurveda is made of two words Ayu and Veda and holds much more meaning than life and knowledge. Ayurveda means the knowledge of the union of body, sense organs, mind and soul. So when people bless saying ‘दीर्घायुषी भव।’ (dīrghāyuṣī bhava) it means let you be in union with all the above factors for a long time.
हिताहितं सुखं दुःखमायुस्तस्य हिताहितम् |
मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते ||४१||
सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत् |
लोकस्तिष्ठति संयोगात्तत्र सर्वं प्रतिष्ठितम् ||४६||
स पुमांश्चेतनं तच्च तच्चाधिकरणं स्मृतम् |
वेदस्यास्य, तदर्थं हि वेदोऽयं सम्प्रकाशितः (१:४७ Charaka Samihita)
Ayurveda is that which deals with good, bad, blissful and sorrowful life, and with (what is) wholesome and unwholesome for it, longevity, and about what Ayu (life) is in itself. Mind, soul and body - these three are like a tripod. By their conjunction, existence of the living world is sustained. It is the substratum for everything (which presently exists). This conjugation is termed as Purusha (living being) and Chetana (sentient). It is the adhikarana (subject matter) for Ayurveda. Knowledge of Ayurveda is promulgated for the sake of this (conjugation) happen.
Origins of Medicine; India’s achievements in medical sciences in early surgery and Ayurveda are already well known. What perhaps is not know that this immense collection of knowledge had spread in many directions from India. From the highly prosperous India (specific from Gujarat & Bengal) medicine travelled to ancient Mesopotamia, to Babylon, to Egypt etc. From Egypt to Greece. Also later from India to Greece and from India to Baghdad. The source before Biblical times was India. Indians always enthusiastically gave away everything to others. Ayurveda practices travelled to China and Central Asia and gained popularity in these areas, especially in Tibet where it got infused with local practices and gave rise to what is now known as Tibetan medicine.
Ayurveda is the theory of macrocosm and microcosm. Man is the epitome of greater universe. According to Ayurveda all objects in the universe including human body are composed of five basic elements (Panchamahabhutas) namely, earth, water, fire, air and vacuum (ether). Matter is composed of five elements. They are Prithvi (earth or hardness), AP (water or liquid), Teja (fire or energy), Vayu (gaseous state of matter) and Akasha (ethereal state of matter). The existence of any matter is attributable to Kala (time) Dik (space). Manas (mind) and Atma (soul) are essential to make it animate. These nine components are called the Nitya dravyas or eternal elements.
Just as the universe has the sun, moon, wind, water, in the same manner all living beings have motion, liquid and the heat or energy component. They are called Vata, Kapha and Pitta respectively. Living body is composed of Panchamahabhuta i.e., the five basic elements like universe and they are explained in terms of Dosha, Dhatu, and Mala. Life is the union of body, sense organs, mind and soul.
According to Ayurveda, the human body is composed of four basics-the dosha, dhatu, mala and agni. There is immense significance of all these basics of the body in Ayurveda. These are also called the ‘Mool Siddhant’ or the ‘basic fundamentals of Ayurvedic treatment’. There is a balanced condensation of these elements in different proportions to suit the needs and requirements of different structures and functions of the body matrix and its parts.
Life in Ayurveda is conceived as the union of body, senses, mind and soul. The growth and development of the body matrix depends on its nutrition, i.e. on food. The food, in turn, is composed of the above five elements, which replenish or nourish the like elements of the body after the action of bio-fire (Agni). The tissues of the body are the structural whereas humours are physiological entities, derived from different combinations and permutations of Panchamahabhutas.
The living man is a conglomeration of three humours (Vata, Pitta & Kapha), seven basic tissues (Rasa, Rakta, Mansa, Meda, Asthi, Majja and Shukra) and the waste products of the body such as faeces, urine and sweat.
The seven Dhatus are Rasa (chyle or nutrient fluid), Rakta (blood), Mansa (muscle tissue), Medas (fats), Asthi (bone, connective tissue), Majja (bone marrow) and Shukra (reproductive elements or the vital substance).
The three main Malas or excretions are purisha (faeces), mutra (urine) and sweda (sweat). The doshas when exist in dynamic equilibrium help to maintain the human body in a healthy condition. Then they are called Dhatus. Any disturbance in this equilibrium causes malfunction and results in disease. In that event they are called Doshas.
Thus Vata, Pitta, Kapha, are alternatively called Dhatu or Doshadepending on the effect they have on the functioning of the body.
Vata: The root "Va" is derived from va-gatigandhnayah i.e., which has motion. Vatainitiates and promotes biological activity responsible for all the movements of the body.
Pitta: Responsible for generation of heat and all actions relating with digestion, absorption, metabolism, pigmentation of skin, vision, intelligence and ego.
Kapha or Sleshma: Responsible for moistening of ingested food, nutrition to the heart, mind and body tissues, perception of taste and lubrication of joints.
Vata, Pitta and Kapha are further classified into five types depending on their situation and normal physiological conditions. Just as the body is governed by the three doshas, the mind is also governed by three attributes - Guna, mental Doshas. They are called Satva, Rajas and Tamas. Satva is responsible for righteous and kind thoughts and feelings. Rajas is for arrogance, desire, love and passion. Tamas is for sleep, stupor and ignorance. Food, behavior and thoughts will increase, decrease or neutralize the physical and mental Doshas.
Dosha; The three vital principles of doshas are vata, pitta and kapha, which together regulate and control the catabolic and anabolic metabolism. The main function of the three doshas is to carry the byproduct of digested foods throughout the body, which helps in building up the body tissues. Any malfunction in these doshas causes disease.
Dhatu; can be defined as one, which supports the body. There are seven tissue systems in the body. They are as Rasa, Rakta, Mamsa, Meda, Asthi, Mjja and Shukra which represent the plasma, blood, muscle, fat tissue, bone, bone marrow and semen respectively. Dhatus only provide the basic nutrition to the body and it helps in the growth and structure of mind.
Mala; means waste products or dirty. It is third in the trinity of the body i.e. doshas and dhatu. There are three main types of malas, e.g. stool, urine and sweat. Malas are mainly the waste products of the body so their proper excretion from the body is essential to maintain the proper health of the individual. There are mainly two aspects of mala i.e. mala and kitta. Mala is about waste products of the body whereas kitta is all about the waste products of dhatus.
Agni; All kinds of metabolic and digestive activity of the body takes place with the help of the biological fire of the body called Agni. Agni can be termed as the various enzymes present in the elementary canal, liver and the tissue cells. Thus the total body matrix comprises of the humours, the tissues and the waste products of the body.
The growth and decay of this body matrix and its constituents revolve around food which gets processed into humours, tissues and wastes. Ingestion, digestion, absorption, assimilation and metabolism of food have an interplay in health and disease which are significantly affected by psychological mechanisms as well as by bio-fire (Agni).
Ayurvedic treatment (of disease) can broadly be classified as
Shodhana therapy (Purification Treatment); Shodhana treatment aims at removal of the causative factors of somatic and psychosomatic diseases. The process involves internal and external purification. The usual practices involved are Panchkarma (medically induced Emesis, Purgation, Oil Enema, Decoction enema and Nasal administration of medicines), Pre-panchkarma procedures (external and internal oleation and induced sweating).
Panchkarma treatment focuses on metabolic management. It provides needed purificatory effect, besides conferring therapeutic benefits. This treatment is especially helpful in neurological disorders, musculo-skeletal disease conditions, certain vascular or neuro-vascular states, respiratory diseases, metabolic and degenerative disorders.
Shamana therapy (Palliative Treatment); Shamana therapy involves suppression of vitiated humours (doshas). The process by which disturbed humour subsides or returns to normal without creating imbalance of other humours is known as shamana. This treatment is achieved by use of appetisers, digestives, exercise and exposure to sun, fresh air etc. In this form of treatment, palliatives and sedatives are used.
Pathya Vyavastha (Prescription of diet and activity); Pathya Vyavastha comprises indications and contraindications in respect of diet, activity, habits and emotional status. This is done with a view to enhance the effects of therapeutic measures and to impede the pathogenetic processes. Emphasis on actions such as dos and donts of diet is laid with the aim to stimulate Agni and optimize digestion and assimilation of food in order to ensure strength of tissues.
Nidan Parivarjan (Avoidance of disease causing and aggravating factors); Nidan Parivarjan is to avoid the known disease causing factors in diet and lifestyle of the patient. It also encompasses the idea to refrain from precipitating or aggravating factors of the disease.
Satvavajaya (Psychotherapy); Satvavajaya concerns mainly with the area of mental disturbances. This includes restraining the mind from desires for unwholesome objects and cultivation of courage, memory and concentration. The study of psychology and psychiatry have been developed extensively in Ayurveda and have wide range of approaches in the treatment of mental disorders.
Rasayana therapy (use of immunomodulators and rejuvenation medicines); Rasayana therapy deals with promotion of strength and vitality. The integrity of body matrix, promotion of memory, intelligence, immunity against the disease, the preservation of youth, lustre and complexion and maintenance of optimum strength of the body and senses are some of the positive benefits credited to this treatment. Prevention of premature bear and tear of body tissues and promotion of total health content of an individual are the roles that Rasayana therapy plays.
There are 84 type of Vata rogas in Siddha science stroke is also considered as Vata roga. When we come to the treatment of Vata rogas it differ from patient to patient depending on there body, health, strength, culture, habits, food they eat, weather, sex, age etc.
According to Ayurveda (Varma Science) and Siddha sastra, Stroke (pakshakadha) is a vata Roga; (1) Stambidha Vatam (Hemorrhagic stroke) and (2) Njarambu adapu vatam( Ischemic stroke). When the Vital energy (prana) is blocked in the energy path called Nadis the Stroke occurs. This can be due to multiple reason; Hridrogam -Heart deceases, Block in nadis (nerves), Marma Abigadham - Trauma to Vital parts of body or Bleeding and blocks in brain.
Mainly in Pakshagadham (stroke) The idanadi (controls left side) or pingala nadi (path way of energy which controls right side) or both are affected. This will cause complications in both sides of body depending on the Nadi(nerve) which is affected. In our body there are 72000 such mani nadis through which the pranic energy flows. Nadis run throughout our body from one Varmam (vital point ) to other such 1008 varmam points are there in our body.
In Siddha Ayurveda marma chikitsa treayment mainly focusing on correcting the flow of enery (prana) blood and to regain the lost strength of nerve by. According to chintarmani marma sastra texts there are 25 main marmas in head (Varma Guru nool). Another text explains about 37 marmas. Another Book called Varma oli explain 108 marma points in head, the varma injury to 6 Padumarmas of head cause immediate deth due to block in nadis or internal bleeding, Injury to Todumarmam will cause Death slowly or will cause mental problems, stroke.
Main Marma points in head are Kondaikolli varmam, Cherumkolli varmam, Manjakalam, Sunnambukalam, Vettilakalam, Talapa varmam, Murthi varmam, Rudrakalam, Porcha kalam, Poigakalam, Pidarikalam, Penkuzhi varmam, Chuziyadi varmam, Kaduku varmam, Charudhi varmam, Ladamurthi varma, Tilasakalam and Minvettikalam.
Energy imbalance or block of energy in this marmas (vital points) and nadis will lead to Stroke and other health problems. One of the main cause of stroke is Head injury in past. The injury to head in the childhood or young age will cause stroke in future, this is because of the affected vital marma points in head. The energy or blood flow in the head gradually decrease and will cause stroke in future.
External therapy; Sarvanga adangal massage (Which is a tipe of massage which will correct the flow of prana in body by stimulating 108 vitel points and 72000 nadia in our body), Shiro dhara, Nasyam, Talam, Kizhi, Njavara teppu, pizichil and shiro basthi etc.
Internal medicine; used are Navakanda chudal tailam, Amukura pavu kashayam, adhimadhura pavu kashyam, valiyangadi kashyam, padu marma kashayam, marma kashyam, kukkil nimbadhi kashyam, Amukura churnam, kozhi podi, marma gulika, chayilya gulika, sarvanga tailam, kayarajanga tailam, uzhinja mukkutu, kaya sarvangam, kozhi kashyam, kozhi vattu, mutta vattu, udumbu vattu, kayathirumeni oils etc. such 1000 of herbal, animal and mineral origin medicines are described in Siddha and Ayurveda sastra for different type of vata Roga.
Some of the ancient books which we refer for treatment are Agastya vaidhya shadhakam, Vatanoi nidanam, Kumbamuni vata nidanam, Anuboga Chintarmani, Vata nidanam 800, Yugimuni vata nidanam, Vaidhya kovai, Pambatti siddhar rasavatam, Anubava vaidhyam etc.
As Jean Filliozat (French Indologist) tells us the Greeks most likely took the idea of breath (pneuma) from the descriptions of prana (Atharva Veda). The Greek doctor Galen (140-200 CE), who had lived in Rome where Indian herbals were very popular, had acknowledged the use of Indian sources in his medical works. As RC Mazumdar tells us, in 9th CE an Indian Ayurvedic expert travelled to Baghdad, and became the chief doctor of the royal house; he later translated Shusruta Samhita into Arabic (titled Susrud). Charak Samhita another important ancient Indian medical text was translated by an Arab scholar (ref: BV Subbarayappa).
आयुर्वेद चिकित्सा - महत्व, उपचार, दवा, नियम, औषधि, इलाज और नुस्खे ...
Authored by Dr Anadi Sahoo
