Ayurveda is the science and Art of living
life in a manner useful to society. It has for its objects the preservation of
health in the healthy and the restoration of health to the diseased. The word
Veda in Ayurveda has been taken by all authorities to imply that it is both a
part of and addendum to the great Vedas which have also been admitted by all
savants of the West as "the oldest literature of the World".
At the beginning of the creation, it is said, Brahma, the creator of the world
recollected and created the vedas along with Ayurveda in a book form named
Brahma Samhita which is not available today extends over a thousand chapters
comprising altogether 100,000 slokas. Brahma first of all taught Ayurveda to
Prajapati and who taught it to Aswanikumaras, then to Indra, after him there
developed two schools of Ayurvedic science-
The great thing about Ayurveda is that it is the oldest of sciences.
Caraka, Susruta and Vagbhata are regarded as the main and fundamental
pioneers on Ayurveda. Of these Caraka and Susruta are more ancient than
Vagbhata. Vagbhata based his work on the work of the other two.
The different branches of Ayurveda
· Kayacikitsa: General Medicine, This consists of the diagnosis and treatment of General diseases, like Fever, Diarrhoea etc. Caraka samhita is the main text in this area.
· Balacikitsa or Kaumarabhrutya: Paediatrics. In this are described the treatment of the diseases of the children and their nursing -the method of the correct nursing and bring up of children. In the case of infants several diseases may occur owing to the defect and default in the mothers' milk upon which it feeds. In this case, the mother also is to be treated for the benefit of the child. This treatment also is also part of this system. Kasyapa Samhita is the main text in this field.
· Grahacikitsa or Bhuta vidya: This branch deals with incantations and modes of exorcising the evil spirits and making offering to the Gods, Demons, Gandhrvas etc., for curing diseases originating from their malignant influences. These demoniacal possessions were originally understood to be various phases of deranged faculties of the mind or mental diseases and hence medicines are also prescribed in this system along with hypnotic treatments. Bhutavidya is not much different from Psychotherapy and Hypnotism of the modern age. But, now a days this system is not very popular.
· Urdhwanga Cikitsa or salakya Tantra: This consists of diagnosis and treatment of diseases of the parts of the body restricted to the head (the part above the clavicle) and neck such as ears, eyes etc..
· Salya Tantra: Any foreign matter that gets lodged in to human body and causes pain to that part may be called a Salya and salya Tantra means that branch of medical science that deals with Salyas. This branch consists of Surgery and Midwifery. In this section the method of removing foreign bodies such as, blades of grass, particles of stone, iron pieces etc. This deals with handling delivery cases, methods to bring about safe parturitions in cases of false presentation and Methods of using surgical instruments, of applying cauterise with the help of fire and alkaline substances, of applying bandages, of treating wounds and ulcers, and of treating various diseases that follow surgical potions.
· Damshtra Cikitsa or agata Tantra.Toxicology,This is the branch that deals with the treatment of snakebite, rabies, Rat-bite etc.
· Jara Cikitsa or Rasayana Tantra: This is the part dealing with preservation of youthfulness and prolongation of life as also preservation of strength, memory power etc.
· Vrusha cikitsa or Vajeekarana Tantra is the science of preservation and restoring the reproductive power. For those in whom semen has decreased,vitiated,or dried up, this part gives the necessary treatment for its increase, and purification thereby imparting sexual vigour.
Ashtavaidyas
are so known by virtue of their proficiency in all the eight systems of
treatment.
Pharmacology: An understanding of the therapeutic action of various articles of food with special reference to the maintenance of health and strength is essential in Ayurveda. The theory adopted by our ancients, which forms the basis of their investigations is that every substance whether meat, vegetable or mineral possesses five properties, namely, Rasa, Guna, Veerya,Vipaka and Prabhava.
· Rasa is taste. There are six Rasas (as evidenced by the tongue) and they are sweet, sour, saline,bitter, pungent and astringent.
· Guna is Virtue. This is the inherent property of a substance causing a particular effect when used either internally or externally.
· Veerya or Power. According to the influence of nature a substance is believed to be either hot or cold in power.With respect to a drug it is therefore called Ushna-veerya or heating or Seeta-veerya i.e. cooling. This can only be inferred by the action.
· Vipaka or consequence of action. This is the change which a medicine undergoes in the organism under the influence of internal heat and digestion. When a substance is brought into contact with the digestive juices in the stomach it is decomposed and is sometimes recognisable in another form with its medicinal greatly modified by the chemical changes that affect it.
· Prabhava or inherent virtue: This is
said to be the specific active force in a drug. There are certain drugs whose
taste property,power and consequence of action are analogous, and yet the
effects produced by them are quite dissimilar. This special inherent property
of substance is called Prabhava.
Ayurvedic tradition has identified three basic humours viz. Vayu, Pitta and
Kapha,The fluctuations of which decide the constitution of the human body.
A perfect balance of the three preserves the human body. They remain invisible
to the eye and can only be experienced. Dhatus or elements can be seen on the
body. The body is constituted of these wis-Rasa,Rakta, Mamsa, Medas, Asthi,
Majja and Sukra. They are called Dhatus as they carry the constituents and
diseases of the body.
Violation of laws of nature results in diseases. When natural laws are violated the three humours will be provoked and they cause diseases.
There is no effect with out any cause. Consequently in Ayurveda the
cause of a disease is of utmost importance. Many disease can be cured by
identifying and eliminating the cause.
Ayurvedic treatment is of two types Samana treatment and Sodhana
treatment. Samana treatment consists in the curing of non chronic diseases with
in the body itself by administering medicines. Sodhana treatment consists in
drawing the vitiated humours to the elementary canal purging them out of the
various orifices of the body through Panchakarma treatment. Panchakarma is a
system of Five methods of Vasti, Virecana, Vamana, Nasya, and Raktamoksha. (enema,
purgation, emission, snuff and blood letting.)
Vasti or enema:Vasti is prescribed for vata related ailments, though it
is effective for other ailments as well. There are two types of vasti Asthapana
vasti and Anuvasana vasti. In asthapana vasti Kashaya or decoction is the main
component. While in anuvasana vasti oil or other unctuous substances are used.
Virecana or Purgation: is an equally important sodhana treatment. This is done mostly to cure pitta related diseases and is effective for kapha related ailments and will not be very effective vata related ailments. This is effective in the treatment of Jaundice, Dropsy, Skin diseases, Gulmam etc.,
Vamanam: Emission therapy. This treatment is effective for kapha related ailments though not for other humours.Yet it is used in ailments related to Kapha.Vamanam is effective for skin diseases, adhoga raktapittam and poisoning.
Nasyam: Nasyam is a useful mode for ailments upward of the neck medicated oil, Ghees are generally used though some time coornams(powders), extracts of herbs too are used.There are also two types of nasyam in terms of the measurement and time of application. They are Marsa nasyam and Pratimarsa nasyam. Marsa nasyam has several specifications and quantity is more. While Pratimarsa nasyam can be used on any one in small measures. The effect of Marsa nasyam can be achieved a great extent from Pratimarsa nasyam.
Rakta moksham or Blood letting. Blood letting is intended to
getrid of bad blood. This is used more for pitta related ailments. Some times
it is applied in the case of skin diseases as also vatarakta. Amoung the
panchakarma methods this the least frequently practised,though it is quite
effective.
From the history and literary researches of Kerala we could understand how far
advanced and civilised Kerala was in the ancient times.
Ayurveda could boast of dim distant antiquity and it is the oldest of all systems of Medicine in the world.-a fact which is admitted by both the Eastern and Western scholars. Ayurveda -the science of life -has been practised in kerala from time immemorial. A large number of potent and sacred medicinal plants were lost sight of and most of them can not be identified at present in parts of the country. But on the west cost the case is somewhat different. Here in Kerala medicinal plants are abundant and they grow wild due to the climatic conditions of the area.
Ashtanga hrudaya and Ashtanga Samgraha of Vagbhata are more popular in
these parts than any other place in
· Pindasweda (Navarakizhi): It is the process by which the whole body is made to perspire, by making use of certain kinds of medicinal puddings,taken in the form of ball like bundles.The effect of the treatment if undergone in the proper manner, are manifold. It brings forth all the benefits of Sweda (perspiration) taken in the proper way.If done in the proper manner sweda in general makes the body soft, removes stiffness of joints which are due to diseases born of vitiated Vata, and cleanses the interstices of the body,there by effecting a freer blood circulation.
· Annalepana: It is the process by which the whole body is made to perspire by means of the application of a kind of pudding, specially prepared for the purpose with the Navara(Calcium rich rise) varriety of paddy, milk and the decoction of Bala (Sida cordifolia). This treatment cures various kinds of diseases born of vitiated Vata such as stiffness of joints,pain,emaciation and general debility.
· Kaya-seka(Pizhichil): This is the process by which the body is made to perspire by means of the application of warm medicated oil,in a special manner. This is the best of all sorts of external Snehakriyas and hence done in almost all kinds of Nervous disorders.It is very effective in general debility, fractures etc,.
· Sirovasthi: The process is one of allowing medicated oils to remain on the head for a prescribed period. This treatment is highly efficatious in Prasupti ( a kind of disease in which sense of touch is lost for certain part of the body.),facial paralysis,insomnia,severe headaches etc,.
· Sirasseka or Sirodhara: This is the process of pouring medicated oils, slightly warmed up to the body temperature,on the head,especially on the forefront portion, in a special manner. It is effective in Arumshika (a kind of skin diseases of the head) headache, burning sensation etc,. In certain cases, medicated butter milk (takra) or medicated milk (Ksheera) or decoction are used instead of the oil and they are called respectively as Takra-dhara,Ksheera-dhara and Kashaya-dhara, as the case may be.
· Siro-lepana : It is the process
consisting of the application of pastes of certain medical herbs and drugs to
the head in a purticular manner. This treatment has the same effect as in the
Takradhara though to a lesser extent. It improves the vision and is also
effective in insomnia.
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