What is AYURVEDA?

Simple Definition

Ayurveda is a wholistic system of medicine from India that uses a constitutional model. Its aim is to provide guidance regarding food and lifestyle so that healthy people can stay healthy and folks with health challenges can improve their health. There are several aspects to Ayurveda that are quite unique:

1. Its recommendations will often be different for each person regarding which foods and which lifestyle they should follow in order to be completely healthy. This is due to it's use of a constitutional model.
2. Everything in Ayurveda is validated by observation, inquiry, direct examination and knowledge derived from the ancient texts.
3. It understands that there are energetic forces that influence nature and human beings. These forces are called the Tridoshas.
4. Because Ayurveda sees a strong connection between the mind and the body, a huge amount of information is available regarding this relationship.

Origin

Ayurveda is an intricate system of healing that originated in India thousands of years ago. We can find historical evidence of Ayurveda in the ancient books of wisdom known as the Vedas. In the Rig Veda, over 60 preparatison were mentioned that could be used to assist an individual in overcoming various ailments. The Rig Veda was written over 6,000 years ago, but really Ayurveda has been around even longer than that. What we see is that A yurveda is more than just a medical system. It is a Science of Life. We are all part and parcel of nature. Just as the animals and plants live in harmony with nature and utilize the Laws of Nature to create health and balance within their beings, we, too, adhere to these very same principles. Therefore, it is fair to say that Ayurveda is a system that helps maintain health in a person by using the inherent principles of nature to bring the individual back i nto equilibrium with their true self. In essence Ayurveda has been in existence since the beginning of time because we have always been governed by nature's laws.

Meaning

Ayurveda is made up of two Sanskrit words: Ayu which means life and Veda which means the knowledge of. To know about life is Ayurveda. However, to fully comprehend the vast s cope of Ayurveda let us first define "Ayu" or life. According to the ancient Ayurvedic scholar Charaka, "ayu" is comprised of four essential parts. The combination of mind, body, senses and the soul.

Mind, Body, and Senses

We tend to identify most with our physical bodies; yet, in actuality, there is more to us then what meets the eye. We can see that underlying our physical structure is the mind, which not only controls our thought processes but helps assist us in carrying out day-to-day activities such as respiration, circulation, digestion and elimination. The mind and the body work in conjunction with one another to regulate our physiology. In order for the mind to act appropriately to assist the physical body, we must use our senses as information gatherers. We can think of the mind as a computer and the senses as the data which gets entered into the computer. Smell and taste are two important senses th at aid in the digestive process. When the mind registers that a particular food is entering the gastrointestinal tract, it directs the body to act accordingly by releasing various digestive enzymes. However, if we overindulge the taste buds with too much of a certain taste, such as sweet, we may find that the ability of the mind to perceive the sweet taste is impaired; and thereby the body becomes challenged in its ability to process sweet foods. Maintaining the clarity of our senses is an essential part in allowing the mind and body to integrate their functions and help in keeping us healthy and happy individuals.

SOUL

Ayurveda also sees that before we exist in physical form with the help of the mind and senses that we exist in a more subtle form known as the soul. The ancient seers of India believed tha t we were comprised of a certain energetic essence that precluded the inhabitance of our physical entity. In fact, they hypothesized that we may indeed occupy many physical bodies throughout the course of time but that our underlying self or soul remains unchanged. What we see to help illustrate this concept is what transpires at the time of death. When the individual nears the time to leave the physical body, many of his/her desires will cease to be present. As the soul no longer identifies with the bod y, the desire to eat food or indulge in a particular activity that used to be a great source of satisfaction for that person drops by the wayside. In fact, many individuals have been documented to experience the sensation of being "out of their bodies." These are just a few examples of how we are made up of these four components that we call life. 

Read more about :

1. Application of Ayurveda in Cooking
2. Ayurvedic Massage techniques
3. Gemstone Therapy according to the Ayurveda
4. Ayurveda Home Remedies
5. The Glory of Waking up
6. PANCHAKARMA
7. KERALA PANCHAKARMA 
8. Panchbhoutic Siddanth

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Massage Oils : At Home

Why use any massage oils at all ? If the body is rubbed dry, the friction created generates heat and pain, which aggravates the element of vata (wind) and thus disturbs the gasses in the body.

Massage oils eliminate friction and disperse heat evenly through the body. Massage oils are a nutrient for the skin and strengthen the nerve fibers that are connected to the hair follicles. The small amount of massage oils remaining on the skin afterwards, and after the shower or bath that follows, provides resistance to environmental temperatures and pressures. Application of massage oils to the navel before going to sleep cures dryness of the whole body. When massage oils are applied at the junction of spine and skull, they calm the entire nervous system, strengthen memory and improve the eyesight.

Many types of massage oils are used in Ayurvedic massage. For general body massage, mixed formulas of massage oils are widely used in ayurvedic massage, of which some examples :
 

Massage oils for women and children : To 4 cups of sesame oil, add 2 tablespoons each of almond oil, wheat germ oil and jasmine oil.

Massage oils for men : To 4 cups of sesame oil, add 2 tablespoons of mustard oil, heated with ½ a teaspoon of asafoetida. Filter the mustard oil, then add 3 tablespoons of turmeric (kurkuma) powder and cook until the turmeric turns dark brown. Then add to the sesame oil. 

The following massage oils are primarily used to stabilise an aggravated or simply dominant dosha :

Aggravated or dominant dosha	Primary massage oils
Vata	Sesame
Pitta	Coconut
Kapha	Mustard or Olive

Individual massage oils may have particular therapeutic use, such as Babuna (Chamomile) oil for relief of muscular pains or coriander oil that removes excess body heat. Some indian formulas for massage oils have becomes particularly popular, such as Bringaraj oil, Brahmi oil and Mahanarayana oil.

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Indian Reflexology(Marmas)

Marmas should be understood as junction or meeting places of the 5 organic principles : ligaments, vessels, muscles, bones and joints, with the four types of vessels being the nerves, lymph, arteries and veins. By making a gentle circular movement with either the forefinger or the middle finger on a marma, toxins can be released and eliminated by the body. A massage practitioner should also work with the marmas to help achieve electrochemical balance in the body.

Many of the marmas or pressure points of ayurvedic massage correspond to those used in Western reflexology and Japanese Shiatsu.

Hereafter an overview of the 107 main marmas in our body according to ayurvedic massage principles :
 

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Ayurvedic Massage

Ayurveda, today, is known as 'Alternative Medicine' but in the ancient India, it was the way of life. The original scriptures(Charaka Samhiyta, Sushruta Samhita etc.) of Ayurveda have recommended the right ways of doing all the life activities. They suggest the proper food to be eaten, exercises to be done and common Indian herbs to be used when suffering from diseases. One of the important part of Ayurveda is Massage.


 It doesn't see massage as something to be done only when one falls ill or experiences difficulty. Massage is the way of Indian life- a part of every day routine. Each Indian child, right from the day he/she is born, gets everyday massage. Whether it is the occasion of marriage or issue of gaining post natal strength for a new mother- massage is the ultimate thing to do. Apart from the everyday massage, Ayurveda also recommends many special types of massages such as Abhyanga, Garshana, Shirodhara etc.

Basic Principle Behind Ayurvedic Massage

The Ayurvedic massage techniques rest on certain basic theories of Ayurveda. One of such theories is that of Panchkarma- the five types of therapeutic measures. Ayurveda believes that any problem occuring to human body is the result of imbalance among the three toxins or “doshas”- Vaata, Pitta and Kapha. Panchakarma consists of five basic types of advanced treatment for balancing the vitiated Dosha from the body. Snehana or Massage is one of the subsidiary of Panchakarma. It includes other Ayurvedic therapies such as Swedana or fomentation/sweating, Basti or medicated enemas, Virechana or purging through herbs, Vamana or vomiting with the help of herbs, Nasya or nasal administration of oils etc.

These massage techniques provide relaxation, circulation and elimination of toxins. If adopted as a daily practice, Ayurvedic massage techniques can even help to rejuvenate the body.

In ancient times, ayurvedic clinics did not regularly offer massage, as everybody gave and received it. Only when patients needed a particular treatment were they referred to specialists that used the appropriate ayurvedic techniques.

Today in India, practitioners roam the public places in great number and give head and body a go for a few rupees. Although they often have little knowledge of Ayurveda they do know how to work with muscles, joints and bones. Many have received training based on the massage developed by wrestlers.

Ayurvedic doctors who were also wrestlers developed a special system of their own that contained the knowledge of the Ayurvedic and Undani (Greek) systems of medicine. These traditional indian massage techniques are based on the ayurvedic doshas and marmas (pressure points like in reflexology). They also include Muslim massage techniques with pressure points called Muqame Makhsoos. 

Specific ayurvedic massage techniques have also been developed for massage therapy, used in certain therapeutic treatments like in pancha karma purification. These massage techniques should only be practiced in a particular disease condition under supervision of an ayurvedic doctor or vaidya.

In rural areas, weekly massage is still a family scene. People in India enjoy it - they know that like a best friend it brings joy and relaxation. The popular image of Vishnu reclining on a serpent and receiving foot massage from his consort Lakshmi shows it as a favorite pastime even of the gods.

Massage techniques can also help to maintain a loving relationship between husband and wife. After this kind of soothing relaxation, it is easier to share and give love. Before marriage it is one of the few ceremonial massages in the Hindu tradition that is compulsory even today. Ubtan Beauty Massage is also very popular.

It is also often used to help the aged and special techniques have been developed for young mothers as well as babies. Babies are typically massaged with a small dough ball dipped in vegetable oil. 

Ayurvedic massage oils are essential to any massage.

In ayurvedic massage, massage tables are rarely used. Instead of using a massage table, the massage practitioners create a massage mat, usually by placing a reed mat upon an indian-style futon, a cotton mattress. The massage mat made of reeds prevents oil from dripping upon the futon below. A massage cushion is also rarely used - the head is usually not supported. Massage chairs can be used for massages given in the sitting position (shoulders, arms, haed) in case patients are not comfortable in a cross-legged sitting position on the massage bed.

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PANCHKARMA

 AYURVEDA USES TWO MAIN MODALITIES IN THE TREATMENT OF DISEASE, EACH WITH ITS OWN DISTINCT PURPOSE, namely Shamana and Shodhana therapies.

SHAMANA CHIKITSA
(Procedures for Alleviating the Symptoms)

Shamana, which means "to suppress", reduces or eliminates symptoms. Shamana treatments make the patient feel better by suppressing the effects of the body's accumulated ama. When we take aspirin to alleviate headache or muscular pain, we are employing a shamana or palliative type of treatment.

SHODHAN CHIKITSA
(Procedures for Eradicating Disease)

The second means that Ayurveda uses to treat illness is called Shodhana, which literally means "to go away". In this form of treatment, the basis of the disease process is eradicated. Shodhana therapy rids the body of ama and mala and restores balance to the doshas. It is considered superior to Shamana because it not only removes the symptoms of disease but also eliminates their cause.

Panchkarma is one of the unique therapeutic procedure in Ayurveda advocated for the radical elimination of disease causing factors and to maintain the equilibrium of doshas. The five fold measures comprehended by this therapy for internal purification of body system are Vamana (Therapeutic Emesis), Virechana (Therapeutic Purgation), Basti (Therapeutic Enema), RaktaMokshan (Therapeutic withdrawal of Blood), Nasya (Therapeutic cleansing of Sinuses).
 
It Prevents ageing process and improves memory and functions of sense organs. Panchkarma therapy is very effective in the management of auto-immune disorders, chronic ailments like rheumatoid arthritis, bronchial asthma, G.I.T. disorders and mental diseases.
                                         

Panchkarma Procedure

The whole procedure of Panchkarma is divided into 3 steps : Purva Karma, Pradhan Karma and Paschat Karma

• PURVA KARMA

The set of procedures which Ayurveda prescribes to facilitate the removal of ama and toxins from the tissues is collectively called Purvakarma. Purva means "before" and Karma means "actions". These treatments help to loosen ama and move it out of the deep structures into the G-I tract, where Panchkarma's main therapies can then eliminate it. There are two purvakarmas : Snehana and Swedana

SNEHANA (Therapeutic Oleation)

Snehana, the first step of Purvakarma, saturates the body with herbal and medicated oils. The saturation takes two forms: bahya snehana or external oleation, where medicated oils are vigorously massaged into the body; and abhyantar snehana or internal oleation, where medicated oils are ingested. Snehana uses four types of oleaginous substances: vegetable oils (taila), clarified butter (ghee), animal fats (vasa) and fat from bone marrow (majja). 

• OLEAGINOUS SUBSTANCES


SEASAME OIL (til) is the primary vegetable oil used for external application. It is sweet, bitter and astringent in taste, warming in action and easily penetrates and nourishes the skin. It soothes and reduces the effects of excess vata without aggaravting kapha and promotes stability and strength. Seasame and all other herbal oils used in snehana are prepared with herbal decoctions to enhance their effectiveness for individual patients.

HERBALIZED GHEE (tikta ghrita) , the main substance used for internal oleation, is made by processing butter to remove all its milk solids, proteins and water and then cooking it with numerous prescribed herbs. By itself, ghee has remarkable properties as a nutritive and medicinal substance. Its effect on the body is quite different from that of butter, and research has demonstrated that it does not tend to elevate cholesterol levels. In proper amounts, Ghee increases the strength of the digestive agnis, while decreasing the heat and inflammation due to excess pita. It reduces excess acidity both in the digestive tract and in the tissues, pacifies vata and softens and lubricates the tissues and joints.

VASA (Animal Fat) and MAJJA (Bone Marrow) are also used in the internal oleation. However, these oils are heavy and difficult to digest, and they can produce excess kapha and ama if a patient's digestive agni is weak. Their use is indicated only for specific disorders such as leukemia and several other types of cancer, as well as certain degenerative disease conditions like myopathy. 
 

• TYPES OF SNEHAN


INTERNAL OLEATION (Abhyantar Snehana), consists of taking prescribed amounts of warm, herbal ghee, called tikta ghrita, first thing in the morning and in late afternoon on an empty stomach. The Ayurvedic physician gradually increases the prescribed dosage, depending on the strength of the patient's digestive agni. The patient does not eat until the ghee is digested, which is signaled by the return of appetite.

In preparation for the main eliminative procedures, the patient receives both internal and external oleation each day. These treatments continue for seven days, the time required for the oleaginous substances to reach and saturate all seven dhatus. After the seventh day, oleation becomes counterproductive, as there is nowhere else for the oil to go. If continued, it starts to collapse in the dhatus as saturated fat and depletes the dhatu agnis.

Certain classical signs indicate oleation's completion. When oil has saturated all seven dhatus, the body is well-lubricated, internally and externally. The skin displays a soft and shiny appearance and smells slightly unctuous.

EXTERNAL OLEATION (Bahya Snehana), employs a specific form of massage to apply the herbalized oil to the skin. There is great significance to the strokes used in bahaya snehana, for they match the movements of vata's five different directional functions.

Description of vata's five directional functions :

Prana Vayu, the vata function which moves from the head, mouth and nostrils to the navel, takes prana, or life-force, in the form of air, food and water from the environment into the body. It also controls sensory functioning.

Udana Vayu, flows in the opposite direction, moving from the navel to the mouth, nostrils and head. Udana Vayu eliminates carbon dioxide and various forms of mala, like mucus and saliva, from the kapha zone, and also creates the sounds used in speech.

Samana Vayu, circulates in a clock-wise direction around the navel area. It helps strengthen the digestive agni in the same way that air or wind strokes a fire.

Vyana Vayu, moves from the heart to the periphery and from the periphery back to the heart in a circadian rhythm.

Apana Vayu, travels from the navel to the anus and urethra. Its main function is to eliminate urine, faeces and menstrual discharge. Its also responsible for childbirth.

Both the massage technique and the herbs allow the oil to penetrate deep into the tissues to loosen the grip of the ama.The ama that has formed on the walls of the dhatus shrotas is also loosened, opening up these channels so that ama can be more easily removed from the tissues. Snehana's actual meaning implies kindness, tenderness and love, and true to its meaning, it is a thoroughly soothing and enjoyable experience.
 

• IMPORTANCE OF SNEHANA


1) It Induces the Dhatus to give up their accumulated toxins.

2) It enhances the secretions through which the doshas transport ama and malas to the gastrointestinal tract for elimination.

3) It lubricates and protects the dhatus from damage while ama is being removed.

4) It pacifies and nourishes vata through its unctuous qualities.

5) It removes the obstructions in the shrotas or channels. 

 

SVEDANA (Therapeutic Heat)

The second major aspect of the preparatory procedures of PurvaKarma is called swedana, the theraputic application of heat to the body. Though swedana literally means "sweat", the main purpose of swedana is not to poduce sweat, but to dilate the body's shrotas or channels so that oleation's objective - removing anna from the dhatus - can be easily achieved.
 

Sweat results naturally when the channels widen. In addition, the application of heat also counteracts the coldness of both vata and kapha, reduces the body's stiffnes and heaviness, and counters the slow, heavy and sticky attributes of ama.

As the influence of agni bhuta increases, it begins to soften or melt ama's density. Ama gets liquified and shrinks in volume, making it easier to be carried from the tissues. The heating action of swedana also mobilizes the doshas, which are responsible for transporting these toxic waste materials from the deep tissues to the gastrointestinal tract.

• TYPES OF SWEDANA


NADI SWEDA (Penetrating Heat), Nadi, which means "tube", uses steam from an herbal water decoction. Nowadays, this method is facilitated by the use of a pressure cooker and a nylon reinforced plastic hose which eases the steam's application to the body's surface. Nadi is a more penetrating type of wet heat than bashpa, because the steam actively drives the heat and oil deep into the tissues through the pores of the skin.

Although this type of steam treatment is given to the whole body, it focuses on the thick and complex structures of the joints to improve their mobility. Nadi swedana usually lasts for five to seven minutes. Outside the panchkarma process, it can be used with snehana for reducing pain, muscle pain, muscle spasm and rigidity in localized areas. This treatment can be very helpful in the palliative management of backache, inflammation of the spine, hip and knee, and for generalized muscle pain.


BASHPA SWEDA (Steam Heat), the second type of agni swedana, generally folows immediately after nadi swedana is administered. Bashpa literally means "steam" and unlike the more directed form of heat used in nadi swedana, bashpa applies steam evenly to the entire body.

Bashpa sweda uses a sweat box, in which the patient either sits or lies down on his back. Every part of the body is exposed to the heat except the head, as it cannot tolerate high range of temperatures. In fact, a technician continuously places cool compresses on the forehead during the treatment to maintain the head's normal temperature. To avoid dehydration, the patient is given a glass of water before administering bashpa sweda.

These small, one-person steam baths are normally constructed of wood with a thermostat that allows their temperature to be easily controlled. Herbal steam is released into the box according to the needs of the patient. The duration of the treatment is seven to ten minutes, or until sweat begins to bead on the face and forehead.
 




• CONTRA - INDICATIONS :


Though Bashpa sweda is an important preparatory procedure, it is not appropriate for people with heart disease or hypertension, since the heat may cause a rise in heart rate and blood pressure. Individuals with blood disorders, such as anaemia or leukaemia, also cannot tolerate the temperatures used to induce a full body sweat during this treatement.

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PRADHAN KARMA

 

According to the Charak Samhita, the body normally uses three routes to eliminate waste products and toxins: the mouth, anus, and pores of the skin. The three doshas act as the vehicle which carries ama either upward, downward, or out through the periphery. Through dosha gati, the doshas move these impurities from the deep structures to the G-I tract and from the G-I tract to the body's three main outlets. There are five PradhanKarmas : Vamana, Virechana, Basti, RaktaMokshan and Nasya.

Panchkarmas related to Direction of Elimination of Ama

	Type of karma Impact on Dosha Direction Vaman Karma Nasya Karma Kapha Dosha Zone Upward Movement Virechan Karma Pitta Dosha Zone Downward Movement Basti Karma (Anuvasan and Nirooha) Vata Dosha Zone Downward Movement Raktamokshana Karma Blood Vessels Peripheral Movement

• PASCHAT KARMA

The set of procedures that follow the main eliminative treatments of Panchkarma and assist this rebuilding process are called, collectively, PaschatKarma. They assure the re-establishment of healthy metabolic function and immunity. If these post-procedures are neglected, digestion does not normalize. Weak digestion generates new ama and the tissues continue to receive toxic material instead of nutritive, strenghtening substances. The body then finds it difficult to re-establish its natural immune function and is more likely to fall ill again.

While the digestive fires are re-kindling, it is important to respect the somewhat vulnerable state of the physiology. Energy resources are not at their full capacity, and as result, we cannot do as much as we will be able to do once the dhatus are rebuilt and up to the speed. It is therefore crucial for the success of Panchkarma that the patient follow a regulated diet and lifestyle immediately after treatment.

There are two procedures of Paschat Karma : Samsarjana Karma and Rasayan Chikitsa

SAMSARJANA KARMA (Graduated Diet)

 Samsarjana Karma constitutes the primary post-treatment procedure for digestion. This term iterally means a "Graded administration of Diet". It consists of a specially prepared diet designed to re-establish full digestive capacity and prevent the formation of new ama.

Digestion is the first aspect of physiology that needs to be reconstructed. The Panchkarma treatments dramatically effect the digestive process because the G-I tract provides the primary route for the elimination of the toxins. The digestive fire is weakened by the process of ama being drawn back into the digestive tract and expelled from the body.

The diet given to the patient immediately after Panchkarma consists of nutritive and easily digested preparations of rice and split yellow mung dal (lentill). The diet is structured in stages, going from more liquid preparations to increasingly solid ones. These stages of digestibility are called manda, peya, vilepi, odana, yusha and kichari.

MANDA : RICE WATER

Manda, meaning "liquid", is the first meal after vamana or virechana. It is normally taken when the appetite returns, which for most people is about four hours after completing these procedures. Manda is mainly just the water in which basmati
rice was boiled. It should be eaten lukewarm with a little ghee and a pinch of black salt.

PEYA : RICE SOUP

The patient takes the next meal called, peya, two to three hours later. Peya means "soup" and is traditionally made with eight parts water to one part rice. The rice is cooked until it is very soft, so that it has the consistencyy of a thin, light porridge.

VILEPI : THICK RICE SOUP

Vilepi, or "thick soup", describes the third and fourth meals after vamana or virechana. Vilepi consists of a slightly thicker porridge of soft, cooked rice grains and is made with a ratio of four parts water to one part grain. A little black salt water and dried sugarcane juice can be added for taste. In order to add some strength to the digestive fire, one can lightly saute a little fresh ginger, turmeric, cumin, coriander or fennel in a small amount of ghee and add them to the porridge.

ODANA : COOKED RICE

Odana, which means "cooked rice" and has the consistency of normal, soft, cooked rice, is given as the fifth meal.

YUSHA : MUNG LENTIL SOUP

Dal is added to the sixth meal, which the patient eats on the second day after Virecahan and Vamana. Yusha or "soup mixture", is rice with some yellow mung dal added.

KICHARI : RICA AND DAL MIXTURE

The patient gets kichari for a number of meals. Kichari contains a mixture of basmati rice and spilt yellow mung dal coked together with a pinch of black salt and the sauteed spices. The nourishing food forms the basis of the traditionial purification, recuperation and rejuvenation diets in Panchkarma therapy.

• TIPS FOR HEALTHY BODY AND SOUL:

1) Only eat when you have appetite.

2) Do not eat to full capacity. Always leave a little room in your stomach at the end of each meal.

3) Avoid drinking cold liquids with your meals.

4) Eat your main meal at noon time when the environmental agni is strongest, and eat a lighter meal at night.

5) Eat in a calm atmosphere and sit down when you eat.

6) When possible, avoid snacks between meals and avoid eating just before going to bed.

7) Once every week or two, fast or eat lightly to give your digestion a much needed rest.

8) Avoid foods that are deep-fried or are too heavy.

RASAYANA CHIKITSA (Rejuvenation Therapy)
 

 Rasayan Karma does not technically belong to Panchkarma therapy, but forms its own system withnin Ayurvedic System. However, the rasayan therapy increases the effectiveness of Panchkarma's rejuvenating processes. Rasayana actually means "that which increases the essence of each dhatu, starting with rasa".

 When people hear about the rejuvenating properties of rasayanas, it is common for them to want to take them immediately, without going through the necessary procedures to make the body receptive to their influence. This will not work for three reasons :

(i) The rasayana are very refined and concentrated herbal and mineral formulas that take strong digestive capacity to metabolize.

(ii) Imbalanced doshic functioning impedes delivery of these substances to the dhatus.

(iii) The ama and mala stored in the dhatus block their ability to asimilate these special compounds.

As a result of these three factors, Rasayana doesn't achieve its desired effect. Digestion must be strenghened, the doshas must be balanced and impurities must be eliminated from the dhatus through Panchkarma therapy in order for the rasayanas to work.

Many herbs and herbal formulas are commonly given after Panchkarma to produce specific effects.

• Ashwagandha pacifies and balances vata.

• Brahmi and Manjistha pacify pitta.

• Ginger, black pepper and Pippali improve the digestive capacity of all the dhatus agnis and pacifies kapha.

• Amalki increases sattva, thereby improving the calrity, stillness and positivity of the mind. It also pacifies both pitta and vata.

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NASYA (Therapeutic cleansing of Sinuses)

Nasya or Shirovirechan is a procedure used to assist vamana in dislodging ama and excess kapha from the throat, nose, sinuses and other organs in the region of head and neck. Nasya is the introduction of medicated sustances into the nose. This Process stimulates secretions which help eliminate kapha related toxins from this area. It removes ama and toxins from the nose, larynx, pharynx, mouth, para-nasal sinuses, ears and eyes.

Nasya is indicated in diseases of the head and neck. It is used for dry nasal passages, as well as sinus congestion, common cold, chronic sinusitis, allergies and allergic rhinitis. It relieves chronic vascular headaches, migraine, epilepsy, and has a positive effect on degenrative diseases of the brain and mental retardation. Nasya also helps with eye and ear problems, such as dry, itching and watery eyes, conjuctivitis, glaucoma, hearing loss and tinnitus, as well as loss of the sense of smell.

• TYPES OF NASYA :

Traditionally, nasya uses two different classes of substances: medicated oils and medicated powders. According to Charaka, both classes can be utilized for three different purposes.

(i) to promote secretions which dislodge and carry toxins out of the body, called shodhana nasya.

(ii) to create a palliative or soothing effect, called shamana nasya.

(iii) to provide nourishment to the tissues in the region, called bruhan nasya.

Tikshana Shirovirechana is a Shodhana type of hot, pungent, dry and quickly penetrating. They increase secretions which help remove ama from the nose and head. This treatment effectively eliminates headaches, heaviness in the head, nasal congestion and swollen lymph nodes.

Shamana is palliative and nourishing type of nasya, and generally incorporate sweet materials like ghee, sweet herbs or flowers into their formulas. Shamana which means "palliative", helps manage symptoms but does not heal the cause of a condition. For example, when nasal passages are blocked or congested, vacha in a seasame oil base rapidly clears the obstruction and returns the patient to easier breathing. This is particularly useful for people with bronchial asthma. Shamana nasya helps control sneezing and nose bleeds.

Bruhan means "nutritive", is more nourishing than cleansing. It improves sensory functioning and attention deficit disorders, and helps with degenrative brain conditions like Alzheimer's, Epillepsy and mental retardation. The Dosage usually begins with eight drops in each nostril and can increase to fifteen drops. Panchendriya vardhan oil is used for these conditions.

• ADMINISTERING NASYA :

Charaka describes a number of ways to administer nasya. The first, avapidana, or "squeezing," drips juices extracted from fresh herbs into the nasal passages. This cleanses and soothes the paranasal sinus. The astringent juices of common grass, for example, can be used to stop a nose bleed. Ayurveda employs avapidana for insomina, headache and anxiety.

The second method of administering nasya is pradhamana, which translates as "forcefully pushing". It has a strong cleansing action and gives immediate relief from dizziness, fainting, severe headaches and dis-orientation. In this therapy, powdered herbs are blown into the patient's nose through a tube while the patient inhales deeply.

Marsha Nasya and Prati Nasya, or "repeated application", are milder procedures than the previous two ones because they utilize fewer and weaker herbs and are not propelled as deeply into the nasal passages. Marsha Nasya introduces two to four drops of medicated oil into the nostrils every two hours.

In Prati Marsha Nasya, the patient himself applies the medicated oils ferquently during the day. He inserts his little finger into warm oil and gently massages the inside of the nasal passage. In both cases, once the oil has been inserted, the head is tilted back and the patient gently sniffs. This treatment cleans, lubricates and strenghtens the mucous membranes, keeps the nasal passages open, and increases resistance to foreign substances.

• PREPARING FOR NASYA THERAPY :

Proper preparation is crucial to all of Panchkarma's elimination procedures, including Nasya. Before the medicated drops or powders are administered, warm herbalized oil is vigorously massaged into the face, focusing on the sinus area. Fomentation, using a hot water bottle wrapped in a hot, moist cloth or towel, is a then applied to the face and neck to dilate the passageways.

After this localized snehana and swednana, the patient has his head tilted back and reeceives herbalized drops in each nostril or powders forcefully blown in. The patient inhales deeply thorugh the nose to bring the herbalized oil up into the nasal passage. To draw the medications more deeply into the passageways, the patient pinches his nostrils closed on the inhale and releases suddenly. He does this quickly, five to ten times per each strong inhale.

If the patient's nasal passages are inflamed because of excess pitta, he may expereince burning from the nasya treatment. This can be alleviated by placing two drops of ghee in each nostril or by placing a cool towel over the face.

For Kapha disorders, cleansing nasya, using hot penetrating substances in oil, should be applied during kapha dominant periods of the early morning or early evening.

After nasya, the patient head will feel lighter and less congested, her mind clear and her senses more acute. She will feel more comfortable and happy.

• CONTRA - INDICATIONS :

The cases in which nasya is contraindicated are for infants who are dehydrated, or for those who are experiencing severe panic or anger. It should also not be administered immediately after taking bath. Some caution is advised when giving this therapy to pregnant women.

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VAMANA (Therapeutic Emesis)

Vamana take place in the upper or kapha zone of the body and use the upward movement of the doshas to remove ama. Toxins associated with kapha are primarily but not exclusively deposited throughout the upper part of the body. Because this is where kaphic ama naturally collects. Panchkarma uses Vamana or therapeutic emesis to eliminate them. 

The emesis procedure used in vamana is quite smooth and painless, with little or no nausea, retching or discomfort. This procedure for discharging excess kapha and kaphic ama was designed to be accomplished with great ease.

The herbs used to produce the emetic effect provide the main keys to successful vamana. These herbs, such as yashti madhu (Licorice) and madan phal (Randia Dymotorum) stimulate the action of agni and vayu buta. They are hot, strong and penetrating. Their action permeates the fine channels in the kapha zone and stirs up and liquifies the ama.

• PREPARATION FOR VAMANA:

To prepare for Vamana, Snehana and Swedana is administered for seven days, after which time the patient should show signs of complete internal and external oleation. The night before Vamana is administered, the patient takes food which stimulates kapha - sweet, heavy, cool, sticky, slimy and oily foods including yogurt, milk, bananas and urad dal. They increase the volume in the stomach, and this provides the impetus for kapha associated toxins to be expelled.

Just before going to bed, the patient is given an herb to stimulate stomach secretions which further increase the volume of its contents. This herb called, Vacha has been used by Ayurveda for many years. Its energy is hot and causes the ama in the stomach to thin out. Because heat rises, Vacha works in an upward direction, supporting emesis. Patients receive small doses of less than one gram. After taking Vacha, they consume no additional food or liquid until the vamana procedure is administered.

When patient awakens, the patient urinates and defeacates as usual, but refrains from eating and drinking. An empty stomach stimulates secretions from the surrounding tissues and encourages them to enter the stomach.

• ADMINISTRATION OF VAMANA:

Vamana is always given early in the morning, when jala bhuta dominates the external environment and kapha dosha dominates the body's internal environment. Normal doshic activity causes maximum watery and mucous secretions to accumulate in the kapha zone during this time, bringing Kaphic toxins out of dhatus and into the hollow spaces of stomach.

The procedure begins by giving the patient approximately 300 milliliters of a thin, sweet tasting porridge made from wheat and milk. This promotes watery secretions, and again incerases the volume of the stomach's contents. After he eats the porridge, the patient receives an emesis- stimulating herb which contains a strong influence of agni and vayu bhuta. To insure that the emesis is as effortless and comfortable as possible, the patient receives a large quantity of warm licorice tea, prepared as a cold infusion the night before.

The patient is asked to drink as much Licorice tea as possible during vamana to fill the stomach completely. This helps to liquefy the contents, which facilitates their removal. Within a few minutes, the patient feels hot, his stomach churns and he begins to feel the urge to vomit. Salivary secretions fill his mouth and he sponataneously starts vomiting.

• INDICATIONS :

It is usually administered only for Kapha related disorders or ama. These include: all lung problems, bronchial asthma, allergies, chronic colds, rhinitis, diabetes mellitus, arteriosclerosis, rheumatic diseases, arthritis and some chronic skin disorders like eczema, psoriasis and leukoderma. It is also beneficial in some viral disorders, like Herpes Zoster.

• CONTRA - INDICATIONS :

Vamana therapy is contra-indicated for people who are emaciated or very weak, the elderly who are frail, young children and pregnant woman. People with tuberculosis, pleurisy, collapsed lung, Hepatitis, degenrative or cirrhotic diseases of the liver, severe heart diisease and problems with blood pressure should also not undertake vamana therapy.

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VIRECHANA (Therapeutic Purgation)

Virechana use pitta and vata dosha's downward movment to remove related toxins and waste materials from the system. Virechana works on the pitta zone of the body, whose major organs are the small intestine and liver. Ama associated with pitta and vata gets discharged from the body through the rectum because of its proximity and accessibility to these organs. 

Virechana works in a downward direction to eliminate pitta related ama and excess pitta in the form of acidic secretions. Since pitta has a close connection with the blood, it also helps remove waste matter and toxicity from the blood. Virechana is a natural, herb - induced purging process which automatically ceases once the accumulated ama and toxins are gone.

• PREPARATIONS FOR VIRECHANA :

Snehana and Swedana treatments readies the patient. Full oleation is essential to dislodge the ama and toxins and draw them into the small intestine from the surrounding organs and tissues in the pitta zone.

The meal immediately preceding Virechana includes foods which promote secretions from the organs governed by pitta. Such foods are high in pitta - enhancing qualities - hot, spicy and sour. The purgative is taken when the meal is in the small intestine, in the second stage of prapaka transient digestion. This sour stage of digestion promotes pitta secretions in the mid - zone which supports virechana. On an average, it takes about two and a half hours for food to reach this phase of digestion.

Once the patient has eaten, he should take it easy and refrain from physical or mental activity, which would draw blood and doshic activity away from the gastrointestinal tract and out to the organs and periphery of the body.


• ADMINISTRATION OF VIRECHANA :

Virechana's stimulus should be used when pitta's physiological activity peaks, in the hours around noon and midnight, and when agni bhuta is at its height of influence in the environment. Several hours after taking the purgative, the patient feels the need to move his bowels.

Over the next hour, the patient may have four to ten bowel movements. The fecal matter is solid at first, but progressively softens until it is entirely liquid. The patient may feel mild cramping or a burning sensation. The patient avoids liquids, except for some pure water with a little dried sugarcane juice and black salt. The patient should drink a small amount of this or an organic electrolyte mixture after each bowel movement to replenish electrolytes and prevent dehydration.

For successful Virechana, the patient should have at least four to six bowel movements. Otherwise, the procedure should be repeated within few hours. After virechana, the patient is cautioned to keep away from cold drinks or cold baths, because they shrink the shrotas or channels, aggaravate vata and obstruct the flow of energy. If the whole process goes fine, the patient feels clean, light and strong. Pitta is normalized, along with digestion, assimilation and appetite.

• INDICATIONS :

It is good for all types of pitta - related disorders. This includes hyperacidity, colitis, urticaria, acid peptic disease, hemorrhoids, chronic headaches, some types of diabetes, allergies and skin diseases such as acne, dermatitis, psoriasis, eczema, leprosy, leukoderma and lichen planus syndrome. It is also indicated for malabsorption and migraine headaches.

• CONTRA - INDICATIONS :

It should not be used on infants, very elderly and in pregnant women.

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