Archive for March, 2007

Graha Chikitsa (Bhuta Vidya) in Ayurveda

Friday, March 23rd, 2007

Graham chikitsa is a branch of the eight principle branches of ashtanga Ayurveda. It is also called bhut vidya and deals with psychology and psychiatry. It has methods of diagnosis and treatments for diseases attacking mind. Graha chikitsa deals with the different factors that affect the imbalances of mind.

Ayurvedic treatment methods for diseases affecting mind are mostly based on astrology, mantra and tantra. According to Ayurveda acharyas, mental diseases are caused due to the action of bhutas (bhootas – evil spirits or supernatural powers). The evil spirits can be Gandarvas, pisachu (devil), bhoota (ghosts), atma (spirits), etc. These supernatural elements cause trouble in the functioning of normal human mind.

It is still prevalent in India (and other parts of the world) the thought that dead people come and take the control of people, forcing them to do strange things. It is often believed that these atmas (souls) of dead people look to fulfill the unfulfilled wishes of the dead people.

Bhuts (or bhoots) are invisible to human eyes and can cause trouble in many different forms. That is why this branch of Ayurveda is often called bhoot vidya or the knowledge to prevent the action of bhootas.

These are situations beyond normal explanation of tridosha-dhatu-mala disorders. The treatment mainly is done by a mantrik, magician who can deal with extra-human elements like devils.

Ancient Indian astrology also deals with mental tribulations caused due to the movement of planets (Sun, Moon, and planets of the solar system are all considered planets in ancient Indian astrological concepts).

NB:- This bhoota is different from the five bhootas of panchabhootas. Panchabhootas are five elements of nature, namely Akash (sky, ether), Bhoomi (earth), Jal (water), Vayu (air) and Agni (fire, energy).

Rogi Pareeksha Diagnosing the Person

Friday, March 23rd, 2007

Ayurveda rogi pareeksha or patient examining is the detailed process of identifying the social, physical and mental conditions of a person that seeks treatment. Rogi pareeksha is a detailed ten-fold process. The physician studies the person as a whole; his/her level of emotional stability, lifestyle, etc are the things to look for.

The ten fold rogi pareeksha routine as described by Charaka in his book Charaka Samhita are described below.

Prakriti  – prakriti refers to the physical condition of a human being. It is the some total of the state of tridoshas and trigunas. Identifying the states in each place forms the first step in assessing the physical and mental state of a person.

Vikriti – vikriti is the vitiation from prakriti. Diseases caused due to vikriti are easier to treat than diseases caused due to prakriti itself. The state of vikriti is identified by closely examining the dhatus, malas, and the emotional control of the person.

Sara – Sara refers to the quality of sapta dhatus. The conditions of dhatus are classified as pravara (good), madhyama (medium) and avara (poor). Pravara suggests excellent immune system and condition. In Sara, the physician also checks the extent of satwa in the mind of the person. Emotional stability, clear thoughts, calmness, optimism, etc are regarded as high level sattwa, while a decreased level of this quality refers to rajas and tamas gunas of trigunas, the three qualities of mind.

Samhanana – samhanana refers to the physique of the person. A compact body frame usually suggests a healthy body. Lean or obese body are unhealthy.

Pramana – pramana or examining body proportion involves assessing the relationship between the lengths of spread arms and the height of the person. An almost same length is a healthy sign. There are also several other measurements that tell the physician about a well proportioned body.

Vyayama shakti – (or strength for exercise) is the strength of the person for physical exertion. Appropriate secretion of metabolic or endocrine products during physical is essential for good endurance in demanding situations.

Satmya – adaptability measurement. It is a process of measuring the capabilities of the person to physically or mentally adapt to changing conditions. It is a complex process, measuring the mental and physical reaction of the person to demanding conditions. His/her psychological, neurological, immunological conditions are checked. No other treatment method had similar tests.

Sattva – checking mental balance. It is the capability of the person to continue doing what is required of him without giving heed to distractions – both physical and mental.

Ahara Shakti – or the power of digestion, this test involves checking the metabolic capacity of the person. To take, digest and absorb food to the body.

Vaya – vayassu or age – Ayurvedic physician compares the actual age of the person with his or her apparent age. Sounds strange, but a person appearing younger than he or she really is, is a sign of health. There are different things to look for – skin condition, hair, lifestyle, etc.

Friday, March 23rd, 2007

Vrishya chikitsa or vajeekarana chikitsa refers to Ayurvedic aphrodisiac therapy, one anga (branch) of ashtanga Ayurveda (eight branched Ayurveda). Vajeekarana chikitisa (also called vrishya chikitsa) has the most respected position in Ayurvedic treatment. Vrishya chikitsa is the method of strengthening sukra dhathu, or the reproductive tissues of the body. Ayurveda considers mentally and physically healthy children as the corner stones of a healthy future society. Thus, the principle aim of Ayurvedic aphrodisiac therapy is aimed at the birth of healthy children.

However, the lax lifestyle of kings and aristocrats required the Ayurvedic practitioners to enable the kings to meet different women and to meet their unholy sexual appetite. Ayurveda however doesnÂ’t approve unhealthy sexual practices.

Vrishya chikitsa described in Ashtang Ayurveda addresses the reasons for sexual inefficiency and directs the use of several aphrodisiac herbs and minerals to enhance the vitality. Charaka, in his great Ayurvedic classic writing Charaka Samhita has prescribed the use of aphrodisiacs that enhance the potency of a person.

The herbs and treatment are for both men and women. The aphrodisiacs also nourishes the body.

There are ancient scripts that suggest celibacy as the best way of healthy life. Nevertheless, Ayurveda dismisses this view as impracticable. Shukra or shukla, the reproductive tissue of the body is also responsible for the immunity of our body. There are certain qualifications for the woman to have sex with a man, the first among them is she should be the wife of the man.

Vajeekaran chikitsa strengthens all dhatus (tissues) of the body and gives a state of health and relaxed being to the person.

Vrishya chikitsa (Ayurvedic aphrodisiac therapy) involves living in strict compliance with Ayurvedic directions and taking herbs or herbal combinations that have aphrodisiac properties. Shilajit, Mucuna Pruriens (naikkurana), Aswagandha, etc are well known Ayurvedic aphrodisiacs that give extra sexual power to couples and enable them to give birth to healthy children.

Treatments for sex related problems include Ayurvedic panchakarma, massage therapies, Rasayana Chikitsa, etc.

Roga Pareeksha, Diagnosis Diseases in Ayurveda

Friday, March 23rd, 2007

There are different methods to follow in roga pareeksha or diagnosing the disease in Ayurveda.

Prasna (interrogation) is the process of obtaining data about present illness, diseases in the past, his/her lifestyle change or activities in the immediate past, etc.

Panchendriya Pareeksha (test using five senses, panchendriyas) is the physical examination. The body is divided into six major regions – head, neck, chest, abdomen, and two extremes. It also includes identifying the state of srotas and dhatus. Physical examination also includes darshana (by sight) and sparshana (by touch).

Ashtavidha pareeksha (ashtavidha pariksha) or eight-fold examination includes checking eight physical aspects of the body

1. complexion
2. eyes
3. voice
4. tongue
5. skin
6. stool
7. urine and
8. pulse

The roga pareeksha and rogi pareeksha are methods for identifying the cause of the disease and the stage of the disease. The response of the condition to medications is also observed until the person is declared complete healthy.

Ayurvedic Diagnosis

Friday, March 23rd, 2007

Diagnosis in Ayurveda, or identifying the disease(s) affecting a person is an elaborate process. An Ayurvedic physician takes into account condition of both rogi (patient) and roga (disease). It is entirely different from modern allopathic medicine, where medicines are prescribed for disease (roga) only. A medicine for a disease – a side effect – another diseases – another set of medicines and the cycle continues.

An Ayurvedic practitioner must take into account the whole human being. Ayurveda principles say that there is a reservoir of vital energy capable of bringing the body back to its healthy state. The medicines and regulations are meant for strengthening that healthy part to completely recover the body and mind from illness. This concept, called ‘svabhavoparamavada’ is the attempt of the body to repair the inadequacies to heal itself. Medicines act as a support to this vital mechanism that tries to put the body back in a healthy state.

Allopathic doctors tell us that diseases are caused due to the action of pathogens – bacteria, virus – or genetic conditions and the medicines applied are to kill the pathogens. Thus they treat the disease only, not the person. Same disease, different persons, same medicine and dose – it is the state the main item of allopathic treatment.

Diseases, according to Ayurveda, mainly is due to the vitiation of tridoshas. Identifying the root cause of a disease takes careful observation, and extensive precise examination of the disease process and the individual.

Ayurvedic method of diagnosis, called rogi-roga pareeksha (examination of rogi – patient and the roga – disease) is a unique method of assessing the state of the disease and the condition of the person. Understanding the normal dosha state and the present vitiation from the state forms the corner stone of Ayurvedic diagnosis of diseases.

The physician identifies the doshas, the dhatus and the srotas responsible for the present condition. The physician also checks the general physical condition of the person, his/her normal lifestyle, mental functioning and the health history.

Rogi pareeksha is a ten-fold Ayurvedic diagnosis process to identify the condition of the person and
Roga pareeksha, a detailed examination to diagnose the disease.

Ashtanga, the Eight Arms of Ayurveda

Friday, March 23rd, 2007

Ashtanga or the eight arms of Ayurveda deals with the specialties in treatment.

 “kaya-bala-grihordhwanga
 salya-damsthra-jaravrishan
 ashtanganithasyahu
 schikitsayeshu samsritha”

The above slogan tells that kaya chikitsa (treating physique or body), bala (baala) chikitsa (pediatrics), griha chikitsa (women and children), urdhvanga chikitsa (eye, ear, nose and parts above neck), salya tantra (surgery), damsthra chikitsa (toxicology), jara chikitsa (rejuvenation therapy) and vajeekarana chikitsa (aphrodisiac therapy) are the eight branches (angas) of Ayurveda.

Ashtanga hridaya is the book that tells in detail about all the eight angas of Ayurveda. It is the sum total of all knowledge spread across millions of slogas from thousands of books written by eminent Ayurveda practitioners and teachers from the past. All topics regarding Ayurveda are concentrated to some 7000 slogas in Ashtangahridaya.

Ashtanga vaidyas of Kerala learned and practiced all of the eight specialties of Ayurveda. There are different vaidya families that concentrated on specific angas only. Pampinmeykkattu family is still known for damsthra chikitsa, mainly treating snake venom related conditions.

Astagahridaya tells in detail about dinacharyas (daily routine), ritucharyas (seasonal routines) etc. Ritucharya is the method of adjusting our daily activities like taking bath, food and drinks, work and travel, entertainment, rest and sleep etc. It also details the methods of controlling our thoughts, words, action, and even what we look at and see.

There is a sloga in Ashtangahridaya, which we can regard as the corner stone of health;
 Nityam hithahara vihara sevii
 Sameekshyakaree vishayeshuasakthaha
 Datha samassthya paraha kshamava
 Napthopaseveecha, bhavatya rogaha

The meaning of the sloga goes like this –
Take good food, do moderate physical exercise, think well before starting risky ventures, live a life of self respect, give alms according to your capacity, love all alike, tell only truth, maintain composure under pressure, be forgiving, mingle with good people –

The brief sloga tells about the ingredients of good physical and mental health. Deviating from this lifestyle can cause diseases.

Diseases

Friday, March 23rd, 2007

Diseases according to Ayurveda are due to an imbalance in human body. it is not only human beings that get diseases – animals and even the earth gets diseases.

There are different methods to treat the diseases that affect human beings. Diseases that affect the earth – over-showering, drought, etc – require homa or yagnas.

According to Ayurveda diseases affect body and the mind. There are diseases that are curable (saddhya) and incurable (asaddhya). Treatments give results only for curable diseases. Incurable diseases or terminal diseases too require treatment that lessens the pain and sufferings of the person.

When there is a disease that affects the body, it is for sure that some part of your body lost its balanced state.

Diseases are of thousands of types that affect the body in general or different parts thereof — like the eyes, ear, heart, lungs, liver, kidney, reproductive system, etc.

About Traditional Ayurveda Practitioners of Kerala

Friday, March 23rd, 2007

This session is dedicated to countless Ayurvedic practitioners of the past from Kerala. Ayurveda would not flourish without the selfless service of those countless vaidyas who have defied all odds to extent their hands to the poor and needy with their knowledge.

All of the practitioners are well versed in both Sanskrit and Ayurveda. Ayurveda and Sanskrit are closely linked with each other. Some of them have made the efforts to make the knowledge available in local Malayalam language.

Only a few of the acharyas of the past are listed here. We also bestow before the thousands of other Ayurveda practitioners, about whom we have no reference or solid knowledge.

Ritucharya Explained

Friday, March 23rd, 2007

The change in seasons affects human body in a large scale. Climatic changes can bring in certain diseases to humans. Rithu charyas (ritucharyas) are directed to keep man protected from diseases that can occur due to change in seasons.

Though the seasons explained in ritu charyas are not exactly the same in all geographic locations, one can form his own rithucharya based on climatic conditions existing at his place.

According to Ayurveda there are six different seasons (ritu or rithus). Sisira (Sisiram – winter) January-February, vasantha (vasantham, basanta, basantha -Spring) March-April, Greeshma (greeshma, grishma, grishmam – Summer) May-June, Varsha (varsham, barsha – rainy season) July-Aug, Sarath (sarat, sarata – Autumn) September-October and Hemant (hemanta, hemantam – dew) in November – December are the six ritus. However, not all six climates are experienced in India (and Kerala in special) today. The four main climates now experienced in India are sarath, hemant, greeshma and varsha. In Kerala, one can now only identify only three main climates – a prolonged rainy season, a short summer season, and a shorter autumn season. Now a days it rains in Kerala all year round – probably a symptom of climatic changes, a disease that affects bhumi or the earth.

Ritu charya for Sarath (Autumn)
During sarath rithu, pitta dosha becomes prominent. Hot so hot food items are advisable for this season. Never sleep in daytime. Honey, small pea, green vegetables, green berries, red-rice, etc form good food items for this season.

Ritu Charya for Hemantha (dew-snowy season)
Kapha dosha is prominent this season. Enable the body to fight the cold outside this season. Energy rich food items like milk and milk products, ghee, carbohydrate rich food items like rice, wheat, whole gram, etc.

Ritu Charya for Greeshma (Summer)
This season has vata as prominent dosha. Avoid heavy physical exertion this hot season. Drink lot of water, juice, butter milk, lemon juice, etc. Take bath in cold water. Include all possible seasonal fruits in your daily diet – jack fruit, tomato, banana, water melon, cucumber, etc. Wear cotton clothes.

Ritu Charya for Varsha (rainy season)
This is the season when humans are most prone to diseases. Thippali (piper longum or Indian long pepper), honey, dried ginger, honey, ghee, etc shall be used with grains – rice, wheat etc. Eat lot of carbohydrate rich food and drink water that is cooled after boiling. Avoid day-sleep and physical exertion. Expect some kind of digestive problems during this rithu.

Sarath and vasantha ritus are pleasant seasons with hot days and cold nights. Hemant also doesnÂ’t irritate any of the tridoshas.

It is uttarayana kala (north travelling time) during the first six months of the year. That is the sun travels over the northern hemisphere. This months are collectively called ‘adaala kalam’, which means something that sucks away energy. General body condition will be weak during this season. Avoid food items with bitter or hot tastes and include sweet tasting, sour, salty food items in your diet. Orange, banana, grapes, pineapple, jackfruit, etc are good fruit items that one can include in his diet.

July to December and up to January is dakshinayana kalam (the sun travels over the southern hemisphere). Body is better equipped during this season. One can include sweet, sour, salty food items in his/her diet.

These are all the directions by ancient Ayurveda acharyas. At first you may feel these directions are not viable. On a closer look, you can find adjusting food and clothing according to seasons ensures smoothing mingling with nature, the natural route to better health.

Family Traditions in Ayurveda, Ashtavaidyas of Kerala

Friday, March 23rd, 2007

Ashtavaidya is an Ayurvedic practitioner who is proficient in all the eight different branches of Ayurvedic treatment. KeralaÂ’s rise as a prominent center for Ayurveda is in a great way indebted to the selfless service of ashtavaidyans. Their service canÂ’t be fully appreciated without mentioning the social situations that prevailed in India and Kerala till less than a century ago.

Racial discrimination was prevalent in this land and the veda or science knowledge was restricted to upper class Brahmins. They were the only vaidyas. A vaidya is a practitioner of Ayurveda or an Ayurvedic physician. It was impurity for the Brahmins to touch or even see people of lower castes. The ashtavaidyans denied this tradition and practiced salya tantra (surgery technique) on people from all castes. Thus ashtavaidyans got their place in their community lowered. Other Brahmins that did poojas at temples didnÂ’t recognize practitioners of vaidya (vaidyans). Thus, marital alliances between Brahmins practicing vaidya and Brahmins that remained pure from touching people of lower castes ceased.

Learning and practicing Ayurveda to practice vaidya caused the vaidyans not pursuing education of Vedas and pooja rituals. However, later this condition changed and now marital alliance is possible between all Namboodiri or Brahmin families.

Vaidyamadam family, a family that traditionally practiced asthavaidya was a bit different and they practiced Vedas and participated in Yagnas and poojas. History suggests that this family was not known for salya thantra (surgery). They give and take women to and from almost all Namboodiri families.

These ashtavaidyas or ashtavaidyans have recorded their treatment methods. Tracing down descendents of Ashtavaidyas is a difficult task today because of the relative indifference of such families with other Brahmin families.

Thaikkattu vaidyar, Kuttancheri, Vaidyamadam, etc are some of the families usually associated with ashtavaidyans.

Rama Varma Appan Thampuran

Friday, March 23rd, 2007

Ramavarma Appan Thampuran was the thing of erstwhile Kochi princely state. He promoted Ayurveda education among his people. He was a patron of many students of Ayurveda – he sponsored the education of many financially backward students that wished Ayurveda education.

He also learned ashtangahridaya, and wrote a lot about the requirement of making science accessible to lay man.

He was also closely related with Arya Vaidya Samajam.