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मंगलवार, 9 अक्तूबर 2012

Ayurveda as a Solution to a Healthier Lifestyle

Ayurveda as a Solution to a Healthier Lifestyle

The word ‘ayurveda’ means the study of life. It focuses on healthy living. In a broader sense it provides guidance for prevention of a disease by establishing and maintaining balance of the life energies within us.

It is a system that believes in a collective approach towards the mind, body and soul for better living.

How many of us follow the concept of better living? The modern world has brought us loads of conveniences. We think big and dream big. We have all the possible luxuries but how often do we cherish them? We live in a highly competitive era, which sounds like this-

When I wake up
The night is gone
The lane close to me
Has awakened earlier than me

As part of my daily chores
I get into my professional attire
And rush to take the bus
All that is on my mind is work 
And just work
I eat not when I should be
But when time permits me

As each day passes
And we are bound by time
With no place for leisure
I sometimes wonder
What is it that is completely mine?

Our lives have become more stressful and complex. Dealing with mounting crises on a professional level; we do not devote time to our loved ones. This is not just my story, but holds true for all those who are out to prove our worth in this fast paced world. The resultant is life-threatening diseases occurring at an earlier age, not able to cope with stress, irritability and aggressiveness.

Have we ever thought of seeking advice on how to live better? Escaping by blaming the lack of time is not going to make us healthier. Planning and securing our future in terms of life insurance and mediclaims is great, but it doesn’t help us be healthier either.

We need to develop a holistic approach towards life. Ayurveda can help us achieve this. It is a system of healing that has its origins in India and has evolved over 5000 years. It is based on accordance with the laws of nature. The fundamentals of Ayurveda revolve around the ‘tridosha theory’ of vata, pitta and kapha. These three universal energies regulate all natural processes on earth. It is astonishing how even ones lifestyle needs are explained in Ayurveda based on constitutional types.

Yet another concept is ‘the agni concept’. Agni, meaning fire, is that source that stimulates all the biological processes of life. It helps in the transformation of one substance into another. Ayurveda attributes the etiology of all diseases to indigestion. The key function of agni is to promote digestion. When agni is healthy within ones body, one will be physiologically active, which includes good digestion, circulation, secretion of hormones, sharpened mental faculties, etc.

As mentioned above,

I eat not when I should be
But when time permits me

In this scenario, the agni within our body becomes unhealthy. It is not ready to perform its function. This results in undigested food that forms an internal toxin, a substance called ‘ama’ in the ancient system of medicine. If proper attention is not given during this phase, then the ‘ama’ can spread throughout the body causing disease.

Ayurveda tells us that we need not wait till a disease develops within us. It gives in-depth knowledge about the pre-signs and symptoms before the development of a disease. It is human tendency not to pay heed to these minor signs because of work pressures.

Often we hear that people are prone to specific illnesses during a particular season. It is interesting to learn that seasonal guidelines are provided in this science to keep all those unwanted ailments at bay. Not only does it offer dietary specifications but also guidelines to be followed in terms of sleeping habits, exercise and type of massage oils. For instance, during summer one needs to eat sweet, bitter and unctuous foods with a cooling effect on the body. It also advises sleep during the daytime in this season, not in any others.

Following Ayurvedic principles is not difficult. More and more individuals are moving toward nature for a better and healthier life. When it comes to health, there should be no wait and watch period. Simple modifications in our habits can help us enjoy our lives so much more.

For a more balanced, harmonious, and satisfying way of living the Ayurvedic approach is a great solution.

DrSantosh M Tengli

शुक्रवार, 7 सितंबर 2012


     We tried to see the level of confidence in doctors from different systems of medicines on their respective systems. Our findings were eye-opening. Here we share the same with you. Kindly note that we are presenting here whatever we observed and that we do not have any intention to hurt anybody’s feelings. If such a thing happens, we beg excuse. 

Barring a few, almost all of the allopathic doctors were full of confidence on modern medicine. They took pride in being an alloptahic doctor. They were proud of their science. They had all respect for what was being or has been taught to them, despite being aware of the fact that what was being regarded true today, could be discarded, tomorrow. They had respect for their scientists, teachers, and res
earchers. They had the self-confidence that whatever they do was the best. They did accept that there were lacunae in modern medicine, but they were not ashamed of it. They strongly believed that may be tomorrow they may get what they don't possess, today. They wanted to know and use ayurvedic medicines, but they didn't seem to be too enthusiastic (as if dying) for them.

Majority of the homeopathic doctors had a lot of confidence on homeopathy. They took pride in their science. They had all respect for the founders of homeopathy. They believed strongly that homeopathy has a great role to play in delivering health care to the ailing people. They knew their medicines were not too strong, even then they believed that these do work. They did not want to use allopathic and ayurvedic medicines.

Majority of the ayurvedic doctors had little or no confidence on ayurveda. They felt ashamed of being ayurvedic doctors. They did not like to be called a vaidya. They had little respect for their science. Rather, we saw many of them making mockery of what has been written in ayurveda. They derided their teachers. They discarded the principles and practices of ayurveda. They took pride in using allopathic medicines. For this they used the alibi of providing the required health care to the patient (allopathy). They saw no future of ayurveda. Given a chance they would be the first to remove ayurveda tagged with their names. Only a few ayurveda docs loved and respected ayurveda, took pride in being an ayurvedic doc/vaidya, practiced pure ayurveda, used ayurvedic medicines, believed that ayurveda has a definite role to play in delivering health care in modern times, and that ayurveda has a great future.


सोमवार, 3 सितंबर 2012


(Chikitsa Patraka)

Prescription writing is an art. It is an important document that if written properly, contains a lot of vital information about the disease, diagnosis, and the treatment advsied to the patient. You need to master the art of prescription writing. Here are several important suggestions - 

1. Name of the patient (Naam);
2. Age/sex of the patient (Vayas/Linga);
3. Place to which the belongs (Desha);
4. Complaints (Vedna);
5. The findings on general physical examination (Samanya Pariksha);
6. The findings on systemic examination (Srotas Pariksha);
7. Brief record of the investigation reports (Vishesha Pariksha);
8. The treatment the patient is undergoing/has undergone (Purva/Vartaman Chikitsa);
9. Any medicine(s) to which the patient is sensitive (Asatmya);
10. Provisional/Final Diagnosis (Nidana);
11. The treatment advised (Chikitsa); and
12. The do's and don'ts for the patient (Pathya-apathya).

1. Be systematic while recording all the points mentioned above.
2. Write clearly that the patient, his attendants, chemist, etc. can read easily.
3. Be brief and to the point. Avoid going into unwanted detail.
4. Your prescription pad should have all the necessary information about your name, degree(s), the clinic address, the clinic timings, the closing days, etc.

मंगलवार, 21 अगस्त 2012



1. Go deeper and deeper in exploring the possible causes and pathogenesis of diseases (ansha-ansha kalpna) esp. in early stages, before these become incurable.

2. Many diseases have no symptoms or have vague symptoms (purvarupa/rupa) initially but the underlying process of disease development (sanchaya, prakopa, prasara) continues. Try to develop skills whereby you get leads from other factors and diagnose such diseases in their initial stages in order to avoid complications (bheda/upadrava). One way of doing it is persuade healthy people for undergoing regular check ups and getting necessary investigations done in order to know the condition (sara, samhanana) of their organs/tissues/systems. 

3. Kindly stop saying that ayurveda treatment is meant for chronic diseases only. This is not correct. Ayurveda treatment is quite effective in a large number of acute diseases too. Vaidyas have been managing acute diseases with ayurveda for thousands of years. We, too have been doing so for about 25 years. Yes, ayurveda may lack treatment for fulminant diseases.

4. Kindly stop telling that ayurveda medicines are economical. The costs of raw drugs have gone too high with the result that ayurvedic medicines too have become quite costly.

M:09419205439, Email:

शनिवार, 18 अगस्त 2012


MANAGEMENT OF ACUTE ENT INFECTIONS (Tonsillitis, Sinusitis, Otitis Media, Pharyngitis, Laryngitis)

1. Sudarshan-ghan Vati 500 mg – 1 gm thrice a day (Anti-infective)
2. Loswel Tablet 1 tab thrice a day (Anti-inflammatory)
3. Dolid Tablet 1 tablet SOS/thrice a day (Analgesic)
4. Madhuyashti tail – 3-4 drops to be instilled in b/l nostrils, thrice a day (Topical anti-inflammatory/antiallegic)

The principal ingredient of Sudarshan-ghan Vati is Chirayata, an effective anti-infective drug. However, its effective therapeutic dose is 500 mg to 1 gm, thrice a day. You get this much ghan from 5-10 gm of Sudarshan Churna. B'coz most of the people dislike the bitter taste of Sudarshan Churna, it is better to use ghan.

2. LOSWEL Tablet
Contains Shallaki ext. 400 mg, Jatiphal ext. 200 mg, Erandmul ext. 200 mg. Shallaki is an established anti-inflammatory drug. Jatiphal is an analgesic (+anti-inflammatory) drug. Erandmul eliminates inflammatory edema (like serratiopeptidase). The three ingredients make LOSWEL Tablet an excellent anti-inflammatory formulation that has a significant role to play in lowering inflammation in acute ENT infections.

3. DOLID Tablet
Contains Jatiphal ext 400 mg, Godanti bhasma 400 mg, Vatsanabh shuddha 15 mg, Hingul shuddha 10 mg. Jatiphal is an excellent analgesic (+antiinflammatory), Godanti and Vatsanabh are analgesic and antipyretic drugs. Hingul is a yogavahi (bioavailability enhancer) that enhances the actions of the other 3 ingredients. If the pain is severe and is not fully controlled by LOSWEL Tablet, then use DOLID Tablet 1 tablet thrice a day, or SOS.

Madhuyashti is an excellent antiinflammatory and anti-allergic. Madhuyashti siddha tail when used locally as nasal drops brings about fast improvement.

For further queries kindly contact:
Dr.Vasishth, M: 09419205439, Email:

शुक्रवार, 22 जून 2012



Treatment performed by the use of different sources of heat.
Therapeutic thermal cauterization can be compared to Agnikarma of Ayurveda, where as accidental burn i.e. termed as Etaratha Dagdha or Pramad Dagdha.

Treatment done with the help of Agnikarma (cauterization) has been claimed superior to the Aushadhi (medicinal), Ksharkarma (caustic) & Shastrakarma (surgical treatment), because there are least chances of recurrence.
It has been clearly stated in the literature that the disease which are not cured by aushadhi, shastra & kshar they may be cured by the application of Agnikarma. It is safe & effective measures because it provides distruction of Jivanu (microorganism) locally as well as check the bleeding sirasankocha ((vasoconstriction).
It is well documented by so many eminent scholars of ayurveda in their research work at M.D. as well as Ph.D. level works at different institutions of India; that Agnikarma is found more effective particularly in cases related to musculoskeletal & neuromuscular disorder like osteoarthritis, sciatica, spondylosis, skin disorders, piles, fistula, tumor, etc

• Vitiated vayu has affected to skin, muscle, vessels, ligaments, joints & bones
• Severe pain in ulcer with excessive granulation
• Indurate tissue
• Anesthetic patches, Pigmented moles
• Lymph nodes, Lymphadenitis, Elephantitis
• Arsha (Piles), Bhangadar (Fistula in ano)
• Granthi (Warts), Arbuda (Tumors)
• Antraja vridhi (Inguino-scortal hernia)
• Traces & sinuses

• Paittika constitution
• Internal bleeding
• Ruptured viscera
• Unextracted foreign body
• Weak
• Very young & very old
• Timed
• Multiple lesions
• In those fomentation treatment is contraindicated

As after Agnikarma Dagdha has been produced so Sushruta described the following type of Dagdha to know the proper Agnikarma.
Snigdha Dagdha (scald)- Burn with hot liquids like water, oil, milk, Ghrita, etc
Ruksha Dagdha (burn)- Burn with hot dry objects like metal objects.
Samyaka Dagdha- i.e.When proper Agnikarma has been performed.
Asamyaka Dagdha- i.e.Improper Agnikarma which divided into three sub group i.e. Plushthadagdha, Durdagdha, Atidagdha

Twaka Dagdha-
• Shabdapradurbhao (Production of audible sound)
• Durgandha (Foul smell)
• Twakasankocha (Contraction of skin)
Mansa Dagdha-
• Kapotvarnata (Color like a bird parrot)
• Alpa swayathu (Less edema)
• Alpa vedana (Less pain)
• Shuska sankuchit vranata (Dry contracted wound)

Sira-Snayu Dagdha-
• Krishna vranata (Black coloration)
• Unnata vranata (Raised wound)
• Shrava sannirodha (Stoppage of discharge)
Sandhi-Asthi Dagdha-
• Rukshata (Dryness)
• Arunata (Dark red coloration)
• Karkashata (Roughness)
• Sthirata (Stability)
Demulcent ointment made of tugakshiri, plaksha, chandan, gairik, amruta & Ghruta should be applied.
Paste of minced flesh of domestic, swampy & aquatic animals should be applied.
If severe burning management should be done as for Paittika (abscess).


• Twakavaivarnya (Discoloration of part)
• Twakasankocha (Contraction of part)
• Shotha (Inflammation)
• Daha (Burning pain)
Warm up the affected part by gradual heating & apply medicine having heating effect, because when body gets heated blood become fomented & water being cool by nature, readily makes the blood thick. So application of heat is helpful & never that of the cool.
Vagbhata (Astang Hradya) describe as a tuccha dagdha

• Sphota (Blebs formation)
• Tiwra Daha (Severe burning)
• Lalima (Redness)
In this both cooling & heating treatments has been done anointing of ghrita & (liquid) sprinklings should be done in cold state only.

• Mansa Avalamban (Hanging burnt tissue)
• Gatra Vishlesha (Parts become loose & useless)
• Distruction of sira, snayu & sandhi.
• Jwara (Fever)
• Daha (Burning)
• Pipasa (Thirst)
• Murcha (Unconciousness)
Excise withered tissue; cooling treatment should be carried out.
Fine strained powder of rice mix with pieces of Tinduka (contains lot of tannic acid) or mixed with ghruta should be anointed.
Wound covered by leaves of guduchi.
Patient should be treated as for paittika cellulites.

For scalds (snigdha dagdha) ruksha (dry) treatment should be carried out.
Beewax, Madhuka (Bassia latifolia Roxb), Rodhara (Symplocos racemosa Roxb), Sarjaras, Manjishtha, Chandan, Murva should be powdered & then cooked with ghruta. This recipe is good for all types of dagdha (burn)

The Shalyakarma Mandir (O.T.) was made ready & furnished with Agnikarma Shalaka, Trifala Kashaya, Yashthimadhu Powder, Ghrutakumari Swaras, Prot, Pichu etc. The stove was kept outside the theater & Shalaka was made red hot.
The patient was kept asked to lie down on table. The part of patient was washed first by Trifala Kashaya

Preparation of patient:
Diet should be given slimy. As it is minor procedure so soft, light & nourishing diet can be given before procedure. Surgeon should thorough examination of - shape of lesion, vital parts of body, strength of patient, disease & Season. Agnikarma can be performed in all seasons except Autumn & Summer.
Agnikarma has been performed on Twaka (Skin) Mansa (Muscle), Sira (Vessels), Snayu (Ligament), Asthi (Bone), Sandhi (Joint)

Materials used for Agnikarma:
Twakagat (Skin) Agnikarma- Pipali (Piper longum Linn), faces of goat, cow’s teeth,
arrow & Shalaka (rod) should be used.
Mansagat (Muscular) Agnikarma - Jambavaustha (rod like instrument made up of
black stone looking nut of Jambu fruit)
Sira (Vessels),Snayu (ligament), Sandhi (Joints) & Asthigat (bones) Agnikarma-
Honey, treacle & fats

Different Agnikarma Shalaka:

On the diseased skin of the patient the Samyakdagdha varna were produced by red hot Shalaka. The number of Samyakdagdha was from 5 to 30 according to extend of the diseased area. The dagdha varna were covered with Yashthimadhu powder (Glycyrrhiza Glabra) or with Ghrutakumari Swaras (Aloe Vera)

Specific sites:
• Head- frontal & temporal area
• Glaucoma- eyebrows
• Eyelids- root of eyelashes
• Twaka, Mansa , Sira, Snayu, Asthi, Sandhi -at the place of vedana
• As per diseases (as Vrana, Arsha etc) the most painful site for agnikarma

Pattern of Agnikarma:
Acharya Sushruta 4 types & additional 3 by Ashtanga Sangrahakar
1. Valaya (Circular)
2. Bindu (Dotted)
3. Vilekha (Linear)
4. Pratisaran (Flat)
5. Ardhachandra (Semicircula)
6. Swastika (Cruciform)
7. Asthapada (multitail)
Surgeon can design according to site size & shape of lesion.

• The samyak dagdha vrana were covered with prota of honey & ghruta.
• Then proper pattabandhan should be done.
• On next day avachurnan (sprinkling) of yashthimadhu powder was done.
• On third day onward the varna were observed for any complication.
• Agnikarma chikitsa can be repeated after seven days if required.

गुरुवार, 14 जून 2012

Concept of Shukra Dhatu in females

There are three important events that occur in every living organism, these are Utpatti, Sthiti and Laya i.e. birth, growth and death. Body as a whole is born and dies only once, but at Paramanu level this cycle of creation and destruction is going on continuously. Shukra Dhatu, the seventh and last among the seven Dhatu not only performs function of Dehadharan, as the definition of Dhatu suggests, but is also necessary for the propagation of species i.e for reproduction. Moolsthan of Shukravaha Srotas Regarding Shukravaha Srotas there are different opinions. According to Charakacharya, Vrishanau and Shepha are the Moolasthana of Shukravaha Srotas. Sushrutacharya describes Moolasthana of Shukravaha Srotas as Stanau and Vrishanau. These are more developed in females at puberty. While in males it is rudimentary. There are some reasons to consider breasts as Moolasthana of Shukravaha Srotas, these are as follows- 1) Stanya and Shukra both are present all over the body. 2) Shukra is responsible for reproduction and Stanya is responsible for the nourishment of the new born. 3) Acharya Kashyap has told to give Vajikar Dravya Siddha Kshira to Dhatri. This also shows relation between Shukra and Stanya. 4) Shukra Pravartan and Stanya Pravartan Hetu are mostly at the psychological level. 5) Considering Dalhanacharya’s opinion, that Artava is Stree shukra, and then the relation between Stanau and Shukra becomes clear. According to the classical texts, during pregnancy or Garbhakala, Artava is blocked and therefore it rises upwards and splits into 2 parts- One forms the Apara or placenta and the other nourishes the breasts. Shukra is a Dhatu and as said by Acharyas, there are seven Dhatus in the body both in male or female. There are different opinions related with existence and nature of Shukra Dhatu in females, these are as follows-  As Shukra is a Dhatu, necessary for sustenance of life, females also have Shukra Dahtu in their body.  In females, Artav performs the function of Gabhotpadan alike Shukra in males.  The secretions at the time of coitus (Madanavari) are said to be Shukra but unlike Shukra in males it doesn’t cause conception.  Chakrapani quoting opinion of others, writes that few erudite accept development of moustache as Mala of Shukra which is not accepted by Charaka, had this been the process, even women would have had the moustache due to presence of Shukra. Moreover Shukra of females does not take part in fertilization.  Artav is an essential factor for conception in females, gives strength to Shukra and is responsible for strength and complexion. This means that Artav and Shukra are different. Considering these points, Bhavamishra has presented the idea of eight Dhatus in females i.e. Artava as seventh and Shukra as eighth, but the exact description regarding location, characteristics etc. is lacking.  Sushrut commentator Dalhanacharya has considered Artav in females as Shukra, as it is meant for conception. If not considered so then females will have 6 Dhatu which is not correct. So he has considered Artav as Shukra in females. It is worth noting that during Shukrapradurbhav, some changes in mind and body also start to appear like hair growth on pubic and axillary region, shyness etc.  Charak commentator Gangadhar has explained that, even females have seven Dhatus as in males. Rasa produced from Ahar serially goes through Dhatuparinaman process, producing Shukra. Most of the part of this Shukra, transforms into Artava in females by Agni Sanskar of Shukragni and very small amount remains as Shukra Dhatu. This is how Artav is formed every month after previously formed Artav gets discarded. Consideration of Artav according to Modern View: Oogenesis- In the human embryo, the thousand of oogonia divide rapidly from the second to the seventh month of gestation to form roughly 7 million germ cells. After that oogonia enter the first meiotic division forming primary oocytes, and are maintained until puberty. With the onset of adolescence, primary oocyte divides, forming the first polar body, and the secondary oocyte. During the second division of meiosis, a similar unequal cytokinesis takes place forming the mature egg (ovum), and a second polar body. Functions of ovarian hormones- estradiol and progesterone  There are two types of ovarian sex hormones the estrogens and the progestins. By far the most important estrogen is estradiol and the progestin is progesterone. The estrogens mainly promote proliferation and growth of specific cells in the body that are responsible for development of most secondary characteristics of female while the progestins are concerned entirely with final preparation of uterus for pregnancy and the breasts for lactation. Synthesis  As both, estrogens and progesterone are steroids, they are synthesized in the ovaries mainly from cholesterol and slightly from acetyl co-a. During synthesis, progesterone and male sex hormone testosterone are mainly synthesized first; then, during follicular phase of ovarian cycle, almost all the testosterone and much of the progesterone are converted into estrogens by granulose cells. Also, about 1/5th as much testosterone is secreted into the plasma of the female by ovaries as is secreted into the plasma of the males by testes. Functions of estrogens  The principal function of estrogen is to cause cellular proliferation and growth of the sex organs and other tissues. Effect on uterus and sex organs  At pubertal age, estrogen is secreted 20times more than childhood. It results in increase in size of ovaries, fallopian tubes, uterus and vagina. It causes change of vaginal epithelium from a cuboidal to stratified type and increases resistance against infection. It also causes marked proliferation of endometrium and endometrial glands. Effect on breasts  Primordial breasts of male and female are exactly alike. Under the influence of appropriate hormones, the masculine breasts also develop sufficiently to produce milk as in females. Estrogen causes, development of stromal tissues of breasts, growth of an extensive ductile system, and deposition of fat in the breasts. Along with progesterone and prolactin it causes the determinative growth and function of these structures. Effect on skeleton  It causes increased osteoblastic activity in bones. Therefore there is rapid growth in height in pubertal age and is much stronger than testosterone in males. After menopause there is almost no estrogen, which leads to osteoporosis in menopausal females. Effect on protein deposition  It causes increase in total body proteins. The same effect produced by testosterone but in more general and many times powerful. Effect on metabolism  It slightly increases whole body metabolic rate but only 1/3 that of male sex hormones. It also causes deposition of fats in the buttocks, thighs and breasts that is characteristic of feminine figure. Functions of progesterone  Effect on uterus  It causes secretary changes in the uterine endometrium during secretory phase of menstrual cycle, for preparation of uterus for implantation of fertilized ovum.  Effect on breasts  It promotes development of lobules and alveoli of the breasts, causing proliferation and enlargement of them. It causes breasts to swell and is due to secretary development in lobules and also due to increased fluid in the subcutaneous tissue. From above references it can be stated that, Shukra Dhatu is present in male and female both, but its expression is different. Author:*Dr. Shweta V. More **Prof. Dr. K.D. Sathe **Guide & Professor Dept. of Sharirkriya, Sumatibhai Shah Ayurved Mahavidyalay, Hadpasar. *PG (Sch.)

Conceptual Review of Ojovardhan: In Preventive Cardiology

According to “Cardio- Vascular Disease Trends in India” presented by ‘Escort Heart Institute and Research Centre, New Delhi, India – 1) Cases of CVD (cardio-vascular diseases) may increases from about 2.9 crore in 2000 to as many as 6.4 crore in 2015 , And deaths from CVD will also be doubled 2) The prevalence rate of CVD among younger adults is also likely to increase. This study shows that the rate of CVD i.e. Hrudrog is increasing rapidly, Also in young generation. World Health Organisation says that use of tobacco, unhealthy diet, and physical inactivity increases risk of heart attack and stroke. Also extreme exertion and emotion can spark repeated heart attacks. And prevalence rate of CVD in ruralpopulation will remain lower than that of urban population. From the above refferences, we can conclude that the changes in life style and habits of urban population such as daily exertion , stress ,tension, eating fast food, tobacco chewing and smoking , alcohol consumption may be responsible for increase in the rate of heart diseases. In Ayurveda, Hruday (heart) is site of Oja. At the time of organogenesis, this oja comes in to heart and maintain Pran in Sharira. And it provides Bala and Sthairya to heart. The causes and symptoms of Ojokshaya and that of Hrudroga described in Samhitas are almost similar. Ojokshay causes and symptoms:- Hrudroga Hetu:- Hrudroga Causes Ojokshaya Causes and symptoms (Su.Su.15/30) Ativyayama Atishrama Bibheti Bhaya Chinta,Traasa Vyathetendriya Karshana Ruksho,Bhavetksham Abhighaat Abhighaat As causes and symptoms of Ojokshaya are similar to causes of Hrudroga , the Persons having Ojokshaya are more prone to suffering from Hrudroga. The change in life style and habits are likely to be same as that of causes of Ojokshay which include:- Atishram- Daily exertion, Chinta - stress, tension, Krodh – angar In Charak Chikitststhan 24, it is described that the Gunas of Madya (alcohol) are opposite to all Gunas of Oja.Thus consumption of alcohol leads to Ojokshay and can form pathogenesis in heart. Guna of tobacco are also opposite to that of Oja such as Vyvayi , Vikasi , Ruksha , Vishad , Ushna these Guna of tobacco are opposite to Sthir, Shlakshna , Snigdha, Pichchhila, and Sheeta of Oja. So chewing or smoking of tobacco can cause Ojokshay and may lead to Hrudroga . According to Samanya Vishesh Siddhanta , above factors can cause Ojokshaya . Due to Ojokshaya in the body, the Bala and Sthir Guna in heart decreases and thus increases the risk of Hrudroga. So , for prevention from Hrudrog , the Bala and Sthir Guna should be increased in heart. And to enhance the Bala and Sthir Guna of heart, the Ojokshaya should be prevented or corrected and for that Ojovardhan dravyas should beused in daily routine . Kshir (Cow’s milk), Jivaniya Gana (Jivanti,Jivak,Madhuk etc), Ghrit (ghee), Mansras are indicated in Ojokshaya. In Sushuta, the treatment which is in favour of Oja such as Rasayana-Vajikarana is indicated. It enhance the quality of Oja as Gunas of these dravyas are similar to that of Oja. So according to Samanya-Vishesh Siddhant they increase Oja which responsible for Bala and Sthir Guna in heart. Thus the concept of Ojovardhan in prevention of cardiac diseases can be clinically witnessed. (References: - Cha.Su.17/77, Cha.Su.17/74, Cha.Su.30/13, Cha.Chi.26/77, Ash.Hru.Su11/33, Su.Su.15/32,33, Cha.Chi.24/37-40) Author :*Vd. Nitin P.Sarode. Dept of Kriya Sharir, S.S.A .Mahavidyalaya. ** Vd.V.R.Veer. Guide & Reader, Kriya sharir Dept.

मंगलवार, 27 मार्च 2012

Glycogen Storage Disorder: An Ayurvedic anticipation

                       A developmental disorder of the children is the most commonly met clinical condition in the OPD and IPD of Vaidyaratnam P S Varier Ayurveda College, Kottakkal. One fine morning, an anxious couple dropped up into the Paediatric OPD, with their five year old child, named Farhan as he hitherto did not attain the ability to walk independently. The child also complained of abdominal distension, recurrent respiratory infections and recurrent diarrhoea. There was also observed a marked atonicity of the body muscles. The case was not a previously diagnosed one as it was his first approach for a medical reassurance. At the first glance, it seemed to be a yet another case of developmental disorder; as accounting for nearly 1/3rd of the in-patients in this institution. As the patient belonged to an unprivileged family, diagnostic investigations could not be advised for initially. So, a through preliminary clinical examination was conducted which revealed enlargement of the liver. At this moment, the suspicion was roused that whether an underlying metabolic cause predisposed this liver enlargement. So, it became inevitable to advise further investigations. Thus, Serum Lactatate and Serum Pyruvate were measured, however were found to be within normal physiological limits. The liver functions were analyzed which showed an elevated SGPT and Bilirubin concentrations, though it was not clinically perceivable. The Fasting Blood Sugar was noted to be very low than normal. These observations guided the diagnosis of the case to Glycogen Storage Disorder. Hunting for the causes of this clinical condition, it was learnt to be caused by either a genetic predisposition or may be a resultant of a toxic accumulation in the body. Analysing the condition with an Ayurvedic viewpoint, it was understood to be an outcome of accumulation of morbid metabolic toxins in the body. This was in turn precipitated by a diminished execution of the digestive and metabolic activities in the body- both at the level of GIT as well as at the tissue level. As the Ayurvedic principles in such clinical conditions lay down, the treatment was aimed to be ensuring a proper mobilization of the accumulated morbid metabolic toxins (AAMA VISHA FORM)at the tissue levels and to enhance the digestive and metabolic ability of the involved organs of the GIT. Simultaneously, with the clearing off of the accumulated toxins the rejuvenation of the individual cells of the body was held as a concern of equal importance. Following these principles, the patient was subjected to gentle DHANYAMLA POTALEE SWEDA. Internally, Vilwadi Tablet, Sudarsana Tablet, Indukantham Decoction and Dadimasthaka Powder were prescribed. Along with, Piper longum powder, known for its rejuvenating capability (in metabolic disorders of liver and spleen) was also advised internally. Gradually, to our utmost contentment, the diarrhoea and abdominal distension was found to be markedly relieved and the child appeared to be much cheerful. Meanwhile, Liver Biopsy was performed which confirmed the diagnosis previously made. The Renal functions were monitored, however, were within normal ranges. Subsequently, the FBS was also improved significantly.By the 45th day of the treatment, the patient who was carried down to the OPD some days back by his parents started walking by him.
• AAMA PAACHANA(ushna management)
• VISHAHARA(Seeta Management )

Dinesh K Subramannian

सोमवार, 30 जनवरी 2012

Panchabhautik Chikitsa- A Novel Approach To Ayurveda

Panchabhautik Chikitsa- A Novel Approach To Ayurveda

When I first went to see vaidyaraj atmaram waman datarshastri; I was having least faith on concepts and effectiveness of ayurvedic management. The so called study in the college has created enough confusion regarding basic considerations about dosha-dhatu-mala; diagnostic approach of dashvidh pariksha and management aspects of panchakarma and other therapies. I enquired about treatment of AAMAVAT, with due mixture of rheumatic and rheumatoid arthritis in mind. He confidently said that, it’s easy to treat once the tenderness of MUTRAPINDA (region of urinary bladder on abdomen) is reduced. I was shocked and amazed with this answer. But, as I decided to stick with PANCHABHAUTIK CHIKITSA, I could slowly realize the reasons behind his confidence and success in treating the most critical of conditions.
With a long enough experience of 20 years, here is a list of reasons, a vaidya should study and learn PANCHABHAUTIK CHIKITSA.

IT INSTILLS CONFIDENCE IN TREATMENT – When a patient approaches a vaidya, there is always a grey area about where to start. Vd. Datarshastri has laid down methodical guidelines in examining, diagnosing and then treating patients.

THE FUN OF PREAPRING OUR OWN MEDICINES – He was a great believer in preparing his own medicines. The special consideration about rise and decline of AGASTI STAR was his great thought. So, he prepared medicines from mid-november to mid-may to get benefits of HANSODAKA. He experimented a lot in designing various methods for preparing drugs. The procedure of VARANGAKA KSHAR was his own invention. In case of kupipakwa rasayanas, TAMRA SINDUR AND RAJAT SINDUR were a great experiences.

SIMPLE FORMULATIONS – He always described himself as a follower of CHARAKA, and was inclined to use single drug remedies. Many of his formulations are derived from SHARANGDHARA, YOGRATNAKARA. He was master of RASASHASTRA, but, excessively used herbal formulations.

MINIMUM DOSES – The doses he used is a mystery for young vaidyas and patients as well. The doses range from 20 – 100 mgs only. 

UNIQUE THOUGHTS IN EXTERNAL AND INTERNAL APPLIANCE OF DRUGS – He has narrated unique thoughts about using drugs. CHATURTHAKA YOGA for worm infestation was given with jaggery, to attract worms to it. Externally, use of SHIGRU, KUKKUTNAKHI, RAJANI TAIL, gives us a new dimension of thinking process.

AFFORDABLE TO PATIENTS AND PROFITABLE TO VAIDYAS – As the formulations are more of herbal origin, single drug dominant, with less doses, the cost reduces considerably to the patients. On the other hand, when we prepare medicines ourselves, the profitability in terms of quality, doses, effectiveness and lastly.. money, icreases many a folds.

PRACTICAL SOLUTIONS TO CHALLENGES OF NEW AGE – The world is changing fast and many doubt the relevance of ayurveda in today’s world. The causative factors, diet, lifestyle, etc. has changed dramatically in last 5000 years. He has worked in adding aspect of intellectual and emotional stress to the presentation of diseases and suggested solutions to it. He was of opinion that the new disease conditions arising day-by-day should be properly understood and then can be managed by PANCHABHUTIK CHIKITSA.

Well, the life and work of Vaidya datarshastri is unique in many aspects. We can study and learn his approach towards ayurveda for better patient care.

Vd.Aniruddha Kulkarni

शनिवार, 21 जनवरी 2012

Ayurveda and Allopathy

Descending and Ascending Knowledge - A Philosophical Comparison

From Ayurveda To Allopathy
reference:: gosai
It has been said that in the estimation of the world, India suffers today more through the world's ignorance of her achievements than from the absence of them. India's achievements in the field of medicine are a prime example. The ancient medical science of ayurveda, which is experiencing a renaissance at present, is perhaps the most sophisticated and comprehensive approach to health care the world has known. A comparison of ayurveda and allopathy—their methodologies, origins, curative approaches, and disease causation theories-raises serious questions. While modern medicine is thought to have replaced superstition and "folk" medicine, in comparison to ayurvedic science, allopathy could be viewed as but an extension of the guesswork and superstition it is thought to have replaced-a mere poking in the dark, unfortunately, at the expense of our planet and its life forms.

Why and how has such a great science as ayurveda been practically lost? The answer lies principally in foreign domination; a mentality that, incidentally, the allopathic mind-set gives rise to. The present day revival of ayurvedic treatment can also be understood to be the result of the conscious mind behind it-"The meek shall inherit the Earth."

Foreign domination lasted in India for over 1,000 years, beginning with the Moghul tribes and ending with the British Raj. At least it has formally ended with the British; but India has yet to reconstruct its great history, and in the meantime it continues to suffer from subtle foreign academic domination. While attempting to piece together the scraps of paper shredded by its foreign rulers, the world academic community continues to postulate a primarily Eurocentric view of cultural and scientific evolution. But the current upsurge of interest in ayurvedic science is not as much an interest in India and her history as it is a groping for meaning in a world dominated by atomism, that has left many unfulfilled at present, and even terrified about our future. When we speak of this ancient treatment system, we speak of a well thought-out world view which, if put into practice, can do much to remedy our modern-day maladies-biological, psychological, social, environmental, and spiritual.

In comparing these two methodologies, it will be necessary to first briefly examine the Vedic methodology. The ancient rishis (enlightened sages) employed a scientific methodology that allowed them to understand the mysteries of life, both spiritual and material. In addition to providing them with a thorough knowledge of the life processes, through this methodology they were able to analyze and determine the medicinal value of plants, minerals, and animals, long before the invention of microscopes, analytical chemistry, and other tools of the allopathic school. In contrast, the Western scientific method, which was not developed fully until the time when India had already fallen under foreign rule long after the Vedic age, is clearly inferior.

The Western approach is based upon three steps: 1) hypothesis, 2) experimentation and observation, and 3) theory or conclusion. Vedic science, on the other hand, uses three proofs, or pramana, two of which cover entirely the ground encompassed by the Western scientific method. This leaves a third type of evidence at the disposal of the Vedic scientist, giving him a decisive edge over his Western counterparts. As we shall see, this third means of acquiring knowledge takes us to the heart of the difference between these two approaches.

The first limb of the Vedic means for arriving at truth is pratyaksha, or direct sense perception, including the observations of others. The second is anuman or logical inference based on invariable concomitants, i.e. if A=B and B=C then A=C. Anuman is further supported by agreement in presence, agreement in absence, and non-observance of the contrary. Lastly and most importantly comes aptopadesh, or hearing from authoritative sources, i.e. saints or realized souls, for whom there is an observable criteria, and revealed scriptures, which are the writing of previous saints.

Conceptual Framework And Basic Concepts
Ayurvedic science's premise is that the health of the soul is primary, and everything else revolves around that ultimate state of well-being. Because it has a clear conception of consciousness, intellect, mind, and body, understanding them to be distinct hierarchical realities which evolve from the supreme consciousness to individual consciousness on down, this science is well-equipped to care for all states of disease. Physical, mental, emotional, social, and environmental diseases are all within its scope.

On the level of physical health, which is the primary if not exclusive concern of allopathy, ayurvedic scientists were at least as competent as modern allopaths in dealing with any ailment, including the necessity of surgical operations, which were done under herbal anesthetic. I mention this only because the accomplishments in the allopathic surgical field are touted as some of the greatest medical achievements of our time. Ayurvedic surgical insights are recorded in the Shushruta Samhita (1000 B.C.). Any number of modern-day operations, from routine hernia removals to complex organ transplants are mentioned therein. These, however, were not the pride of Ayurvedic treatments. They were last resort measures that were necessary only a fraction of the time in comparison to our modern medical analysis. This was so because of other advances in ayurvedic treatments and the world view that such holistic treatments are part of-one in which nonviolence is held as an esteemed virtute to be cultivated by all.

The Vedic rishis divided sentient beings into two broad categories: "moving"- humans, animals, birds, aquatics, etc.-and "non-moving," which included plants, and stones. This prevented such misconceptions as the "animal-metabolism" theory of Hippocrates, and the serious Descartian miscalculation that animals were little more than machines. The rishis understood the nature of consciousness and biological life processes in such a thorough way that not only could every substance produced by the animal, mineral, and plant kingdom be included in the materia medica, but also it allowed for the development of branches of ayurvedic medicine, which include the treatment of disease in animals and plants. The sensitivity of the rishis was such that they discouraged not only the exploitation of the animal kingdom, but the exploitation of the plant and mineral kingdoms as well, thus preventing the type of environmental crisis that Western science has brought upon us.

The basic psychosomatic life processes are delineated as vata, pitta, and kapha, or tridosha, provide the overall conceptual framework upon which to build a complete understanding of the living world. The doshadhatus are: 1) vata, which involves the breath or vital airs; 2) pitta, the bodily fires; and 3) kapha, which involves the bodily fluids. These were translated into English hundreds of years ago as wind, bile, and mucous. These three psycho-biological complexes are present in every living being, and health is said to be a perfect balance of all three.

The tridosha are the basic building blocks of life, and they make up the hierarchical complex called saptadhatu, or the seven tissues: 1) food nutrients, 2) blood, 3) flesh, 4) fat and connecting tissues, 5) bone, 6) bone marrow and cerebro-spinal fluid, and 7) semen or ovum. Besides doshadhatu and saptadhatu, a third dhatu: rasadhatu is described, the system of rasas or tastes. The rasas, which are six in number, are derived from foods and the environment. They nourish the bodily tissues in different ways and form the basis for ayurvedic dietetics and herbology. These six tastes-sweet, sour, salty, pungent, bitter, and astringent—determine the nutritional value of foods and the medicinal effects of herbs, which are considered concentrated foods. These three systems-doshadhatu, saptadhatu, and rasadhatu are foundational to all ayurvedic understanding. The tridosha framework, which determines the individual constitution of each and every person, causes the medical practitioner to not only deal with every patient as a unique individual, but every disease as a unique disturbance.

All these systems are understood within the conception of the triguna, which views the phenomenal world in terms of its three principal modes of influence: sattva (clarity), rajas (passion), and tamas (darkness). These trimodal influences—the five gross elements, ether (space), air, fire, water, and earth—and the subtle elements of mind, intellect, and material ego comprise our biological and psychic bodies, and the entire world of material experience.

If there is any conceptual framework in allopathy from which its successes arise, it is the simplistic idea that all life is reducible to biochemical and ultimately molecular processes. This is opposed to ayurvedas acceptance of a hierarchical structure of realities culminating in the divine. Although allopathy's view is well formed, it has come about as a result of experimentation; it does not rest on a secure foundation of a fixed conceptual framework, but formulates concepts to serve the conclusions of ongoing experimentation. While ayurvedic understanding works from a broad base down to specifics, allopathy works backwards, coming up from the collection of data and phenomenon from which larger conclusions are then drawn—a clearly speculative, inferior approach.

The problem here is twofold: one, a view based solely on experimentally derived data is one that is subject to change when new and even contradictory data arises through subsequent experimentation, which is endless in this system. This unstable structure can totter at any time, and thus it would be difficult to build a stable society upon it. Entire schools of medical education, for example, and funding for all sorts of projects in a particular direction would be risky ventures. Everything could change in the instance that conflicting verifiable data arises. Although it seems laudable theoretically to experiment, go forward, and be prepared to change direction at any time, it is highly impractical on a societal level. This brings us to the second problem, which is that consistent data does arise regularly, challenging the existing paradigm. But due to the fact that there is so much at stake, it is often ignored, or experimentation loses its objectivity inasmuch as it continues with a view to produce only data that conforms with the existing world view. In other words speculation, which is what modern medicine is seeded in, invariably lends to loss of integrity. Ironically, it is often billed as the noble pursuit of truth.

No doubt experimentation is a valid means of acquiring relative knowledge, but it must be conducted within a larger framework which includes descending knowledge in order that it not degenerate into self-deception. Experimentation conducted within the ayurvedic tradition either rejects or accepts evidence based on whether it is or is not contradictory to descending knowledge, the spiritual world view.

The intuitive or divine origin of the ayurvedic tradition opposes the blind prodding of dead matter that makes up experimental Western medicine. While experimentation is an important part of pramana, in the ayurvedic tradition it is carried on within a larger conceptual framework based upon descending knowledge. Again, Western medicine is just a collection of identified systems, symptoms, and results lacking any guidance from higher intelligence. The ayurvedic tradition descends from higher intelligence, and is not subject, at least from the start, to the faults of conditioned human reason. The allopathic approach is much more akin to the superstitious medicine of uncivilized peoples than is the ayurvedic tradition, although modern medicine men would have it seem otherwise. Here the unbiased will have to ask themselves: "Is there perfect knowledge?" If the answer is "no," then we may as well stop there. But Western thinking assumes that there is perfect knowledge to which we can evolve, while the questionable means of evolution involves the utilization of imperfect instruments and human frailties. Vedic science also admits to perfect knowledge, but being that it is perfect, that knowledge is considered superior to mankind, and thus human society can attain it only if it chooses to reveal itself. Although the knowledge of the ayurvedic tradition is basically secular, dealing with the phenomenal world, the conception of the material world is one that descends from the spiritual plane.

Allopathy's rational methodology, it must be remembered, arose as a reaction to irrational European reliance on incantations and superstition that could be considered pre-rational spiritual sentiments, or a vitiated form of the rational spirituality of ancient India. It is an overreaction to unscientific medicine and pseudo-spirituality, neither of which are elements of ayurvedic teachings. It sprang not from the spiritual platform, but the speculative mental fabric of "religious" men of the time. Although the founding fathers of the new European era of reason "believed in God," their spiritual premise was so weak that they could not foresee that the new concepts they introduced would develop into the greatest nemesis of their ill-conceived spirituality. Not so for rational Vedic spirituality, however, which even today is having an impact on many of the world's greatest scientific minds, as is its subsidiary, the ayurvedic teachings.

Such teachings are paradigmatically different from the neo-Aristotelean paradigm reigning in Europe before the reactionary advent of modern medicine. While modern medicine's votaries sought to secure an experimentally testable method to replace ad hoc medicine, ayurvedic vaidyas (physicians) were employing their own scientific, experimentally testable methodology and divine insight within the dhatudosha framework.

Although modern medicine is credited with "successfully" treating infectious disease, it may really only have succeeded in causing what is now called chronic disease, which in turn it does not know how to treat. Because it arises as a reaction to another form of ignorance, it is only a half-ruth at best. Reactionary solutions are never complete solutions. A Hegelian synthesis has yet to appear to balance the antithetical movement of modern medicine and science. Many persons in the West are now attempting to resurrect Eastern healing systems and interface them with allopathy in such a synthesis. Although I will explore this idea in my conclusion, Eastern medicine is foundationally different from modern medicine, which makes such a synthesis almost impossible. Of the two foundations, the structural composition of conventional medical knowledge in the West rests on an enormous yet flimsy infrastructure of experimental achievements. Thus it lacks the comprehensive aura of true medical wisdom.

Dhanvantari - the father of the Ayurvedic tradition

Disease Causation/Cure
Fundamentally different from each other are the Eastern and Western approaches to disease causation, and for that matter, as to what actually constitutes disease. In the Charaka Samhita, an authoritative ayurvedic text, we find the following: "As the age of truth declines, some people find themselves in possession of too much adana (greed), which leads to gaurava (heaviness in the body and mind). This condition leads to shrama (lethargy), which leads to alasya (laziness). Laziness leads to sanchaya or hoarding, which leads to parigraha or capturing what belongs to others. Parigraha leads to further greed and avarice (lobha). This chain of demoralized actions continues through treachery, falsehood, uncurbed desires, anger and wrath, vanity, hatred, cruelty, shock, fear, distress, sorrow, and anxiety. Then the bodies and the minds of the people deteriorate and become easy prey to disease. Thus even the span of life is shortened."

Further, Charaka describes an interesting condition he calls the epidemic of arms: "When greed, anger, avarice, pride, and vanity hold sway over people's minds, they, despising the weak and irrespective of the victim being their own kith and kin, take to invading and destroying each other." Thus the impact of immoral and improper action on disease causation is clearly indicated in the ayurvedic tradition. Charaka goes on to describe other causative factors, linking the overall mental, physical, and moral health of the people with the moral integrity of the heads of the family, village, city, state, and nation.

The Western medical system lacks a complete causative theory. Ayurvedas doctrine of karma, a well-developed and reasonable concept, which, simply put, extends the atomic notion that each action has an equal and opposite reaction into the moral realm, deserves to be distanced with dignity from the popular simplistic understanding of its principles often appearing on the lips of T.V. hosts in jest. This is especially so when at the same time biomedicine is now at an impasse on account of its primitive causation dogma, a theory that if really thought out could certainly bring a few laughs. Obvious causative influences—psychological, social, environmental, etc.—can not be admitted as such due to the reductionist world view of allopathy. But can any sane person continue to insist that the mind, the environment, and social circumstances do not directly influence our physiology or, worse still, insist that a hierarchical reality above the physical plane does not exist at all?

According to allopathy, disease is a result of invading organisms, metabolic imbalances, tissue degeneration, etc. In the model of infectious disease, for example, the invading agent is to be tracked down and killed. This approach is genocidal; it attempts to annihilate entire species of the vast microscopic world. According to the ayurvedic tradition, disease is an imbalance in nature, there is no question of killing. Free from the folly of attempting to kill everything, the ayurvedic tradition recognizes the inscrutable will of the Supreme, and the right to life of even the microrganisms. The attack-and-destroy methods of modern medicine are as foreign to the rishis of India as the modern battlefield is to their peaceful hermitages. What is the chance of allopathy achieving its goal of a germ-proof world, anyway? At present modern science is creating new germs, or the conditions which give rise to the appearance of increasingly resistant strains of viruses and bacteria. Thus the greatest causal factor of disease in allopathy may well be itself.

At the risk of sharp criticism I have highlighted several of the shortcomings of modern medicine. But if we consider the treatment of the ayurvedic tradition by modern medical advocates, it seems justifiable. Yet what the world needs is something more than that, although it is a necessary beginning. Modern medicine has fed the modern world the pill of propaganda to the point of mass addiction. Thus many of us need to be jolted from our firm faith in a system of medicine that is far from perfect. At the same time my criticism of allopathy comes on the heels of considerable discontent with modern medicine, both from the ranks of alternative medicine and allopathic quarters as well. That modern medicine needs help is no secret to the informed.

The last decade has seen a tremendous interest in alternative medicine, and recently the ayurvedic tradition in particular is receiving attention. The reasons for this are varied, from the ecconomics of costly research involved in allopathy, including the necessity of importation driving communities away from desireable self sufficiency, to the side effects of drugs, which in turn require more drugs ad infinitum. The doctor/patient relationship is also at a low ebb in allopathy, and many people are seeking more personal care and participation in cure.

Unknown to many is the fact that modern medicine has paid considerable attention to the ayurvedic tradition in search of medicinal plants from which to extract new and effective drugs. A number of world agencies have pinned their faith in traditional medicine including the ayurvedic tradition. WHO, UNIDO, and UNESCO all have recognized the importance of medicinal plants, encouraging research so that herbal medicines can be put to more efficient use. A convincing statistical presentation could be put forward such that one would think that the ayurvedic tradition and other traditional medicines are having a major impact on modern medicine. Yet almost all of the interest in the ayurvedic tradition in the allopathic medical community is aimed at finding herbal remedies, and the soul does not rest in herbal formulas. Its value is being determined today in allopathic quarters largely, if not entirely, through the measured effectiveness of its recommended medicinal plants, which allopathy uses in suppressing the "findings" of disease. Little if any consideration is being given to the philosophy of the ayurvedic tradition. But it is in the investigation of it's conceptual framework, its philosophical underpinnings, that hope for an improved medical care system for our modern world lies, not in adding herbal formulas to the edifice of allopathy. If there is to be any merger of these two medical traditions, it can only be one in which the broader foundation of the ayurvedic tradition is complimented by various experimental findings of allopathy, not vice versa.

It is no longer permissible to ignore the diseased condition of our environment, social conditions, and mental states, and continue to extol the virtues of our system of medicine. Modern medicine is shortsighted and narrow in its focus. In the long run, now some 200 years down the road, the scales are tipping; modern medicine may ultimately do more harm than good. Although concerns for conditions which lay outside the sphere of allopathy—but which allopathy contributes to negatively nonetheless-are being mobilized, it is questionable just how much of a change they can effect. The comprehensive world view of which the ayurvedic tradition is a part—a rationally spiritual one—may therefore be worth attempting to resurrect. This is especially so when at the same time interest in Eastern medicine and philosophy is surfacing in many Western scientific circles. If one questions just how much of this ancient science can be revived, the answer lies in the fact that it is descending knowledge. It can be revived in proportion to our realization of our utter necessity for higher guidance, to which Divinity is so sympathetic, lost as we are in a maze of guesswork.

An exhaustive comparison of these two medical traditions is a study well worth undertaking. From its methodology to its conceptual framework, consideration of origins, disease causation theory, and approaches to cure, the ayurvedic tradition has much to offer. The broader scope of Eastern medicine is hard to deny, and the ayurvedic tradition is clearly the mother of all Eastern medical disciplines, including Chinese and Tibetan medicine. If it appears to fall short on account of the advances in specialized fields of allopathy, that may in fact be to its credit. Implementation of the world view of the ayurvedic tradition could very well diminish the need for many of the "advancements" of allopathy.

The ayurvedic tradition is not on the same level as pre-industrial revolution medical developments in Europe, as many would like us to think. In fact, all of Europe owes an intellectual debt to India. Had this been recognized long ago, the development of European medicine, and science in general could perhaps have avoided the long detour they have taken in the form of modern science and medicin
DrSantosh M Tengli

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मंगलवार, 17 जनवरी 2012

Alternative medicine for cancer survivors

Cancer is a deadly disease with high mortality rates. However, the modern day chemo and radiotherapies help prolong the life span of patients. Apart from the disease, the pain and the complications arising from the treatment make patients go through a phase of psychological, emotional and physical distress. Though a patient comes out of cancer clinically, he still suffers from sleep problems, nausea, vomiting, fatigue, sudden onset of severe body pains, depression and other anxiety disorders for a long time. These complications are common in over 80-95% of all cancer survivors.

This statistic shows that a cancer survivor needs a holistic personalized therapy or program which heals him physically and psychologically – one in which the nutritional and emotional balance is established. But, the practice of modern medicine is to treat cancer like any other common disease. However, of late, oncologists and surgeons suggest using alternative medical systems to return the patient to normal life as quickly as possible.

What are the primary benefits?

a. Combating side effects: Many researchers have documented that using alternative medical systems like yoga, herbal therapies, Ayurveda, nutritional therapies etc during o before radio therapies have shown significant reduction in fatigue, insomnia, anxiety and improvement in building positive mindset. They also bring about a great reduction in complications after the therapies, especially as patients are able to go back to their routine life faster.

b. Building psychological strength: When a patient is diagnosed with cancer, the stress and anxiety levels increase, which help the disease spread faster. Alternative medicine therapies like Abhyanga and yoga with planned diet improve the lifestyle of patients especially as pre-therapy procedure. A small group of cancer patients in Japan was subjected to yoga and herbal medications with a planned nutritional diet. The patients were less stressed than other patients and were able to go back to normal life much faster.

c. Stress and cortisols: A patient’s stress level during the treatment plays a major role in the outcome of the treatment. If the stress level goes beyond a limit, the body physiologically increases cortisols and cytokine production, which indirectly decreases the cancer outcome of the therapy. Some of the researches in China say that herbal medicines like ginseng, asparagus, green apple etc when supplemented as food decreases bad stress and patients are able to resume the normal life quickly.

d. Improving the net outcome: Some physicians say that a holistic and integrated approach with Ayurveda and yoga as pre-cancer therapy and post-cancer therapy improves the outcome of the cancer therapy with minimized complications and improved lifestyle of the patient.

e. Decreasing insomnia and depression: Most of the time, especially after cancer therapy, insomnia and depression kill the patient. Cancer institutes in America have introduced alternative therapies like music therapy, yoga, increased anti-oxidant intake, traditional detoxification therapies, etc to reduce negative thoughts about the outcome of the treatment.

Ayurveda approach to cancer as pre or post cancer therapies

Generally, Ayurveda approach to cancer has three phases
1. Detoxification
2. Cancer treatment
3. Rejuvenation or prevention of cancer

a. Detoxification - Often the body is filled with various kinds of toxins including residue of unutilized medicines, cancer toxins, free radicals, metabolic waste etc. So it should be purified to get maximum results from the treatment. According to Ayurveda, the purification procedures are important and are termed as Pancha Karma that is emesis, purgation, bloodletting, medicated enema and medicated nasal drops therapies. Depending on the nature of cancer, one of these therapies is selected.
b. Treatment - Once the body is detoxified, the next stage is the treatment, where the patient is given herbal medications and diet. Some of researches has shown that these therapies and medicines actually increases the bio availability of the chemo or radio therapy which in turn helps in getting better results.
c. Rejuvenation – It is always important to make sure that the body is completely free from diseased cells. Here we start the last phase of the treatment that is rejuvenation of the body, since it is important to rejuvenate all the organs in the body to lead a normal healthy life.

Ayurveda therapies, personalized yoga and breathing exercise, planned diet etc when supplemented with existing cancer therapies could bring a good outcome which in turn helps the patient to resume his or her life swiftly.
DrSantosh M Tengli

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