MANAGEMENT OF PROSTATITIS

MANAGEMENT OF PROSTATITIS 
Sudden increase in dysuria, frequency of micturition, strangury, (with or without) fever / burning micturition, increased 
size and weight of prostate (as seen in ultrasonography) in a middle aged / old male, known to have BPH (Benign prostatic hypertrophy) is highly suggestive of prostate infection
. R/ I. ANTI-INFECTIVES - Chirayata - Ativisha - Gandhak - Yashad (INFEX Tab 2 tds) - Varun - Shigru - Guggulu - Guduchi - Nimba - Manjishtha - Haridra - Sariva - Dashmula - Daruharidra - Tamra - Vang - Shilajatu - Svarna
II. ANTI-INFLAMMATORY DRUGS - Shallaki - Erandmula (LOSWEL Tab 1-2 tds) - Guggulu - Dashmula - Haridra - Shigru - Rasna
III. MUTRAL DRUGS - Punarnava - Gokshur - Shvet-parpati - Bhumi-amalaki - Kakamachi (LIVIE Tab 1 bd / tds) - Panch-trin-mula 
IV. ANULOMAN DRUGS - Triphala - Trivritra - Sanaya - Aragvadh V. RASAYANA DRUGS - Shilajatu - Amalaki - Abhrak - Yashad - Muktashukti (MINOVIT Tab 1 bd) 
V. ANTIPYRETICS / ANALGESICS - Godanti - Vatsanabh (DOLID Tab 1 SOS) - Gojihva - Pippalimula 
Note: Some of the multi-action drugs have been repeated. 
Dr.Vasishth  
www.drvasishths.com

Madhumukta (Liquid & Tablet)

Madhumukta (Liquid & Tablet)

(Improves Pancreatic Function – Useful in Diabetic Complications)

Introduction to Diabetes:
    Imbalance of sugar/carbohydrates metabolism is diabetes. The food stuff is converted to essential sugar for caloric utilization of the body. Insulin, a hormone secreted by the pancreas plays a key role in this conversion. It aids the sugar in the form of Glycogen to get stored in the liver. In case the blood sugar level drops, the glycogen is reconverted to sugar. This is how it helps to prevent hypoglycemia and related symptoms. In diabetics, the production of insulin is deficient or completely clogged. Inadequate production of insulin ends up in increased blood sugar and finally settles diabetes.

Causes:
• Sedentary lifestyle
• Excess consumption of milk and dairy products
• Derivatives of sugarcane in excess
• Consuming flesh of aquatic animals beyond certain limits
• Newly harvested grains repeatedly
• Items which increase Kapha

Symptoms:
• Increased frequency of urine
• Fatigue
• Constant feeling of thirst
• Burning micturition
• Sudden loss of weight

Types of Diabetes:
• Juvenile diabetes or Insulin dependent diabetes (Also called Type 1 or IDD)
• Acquired diabetes or Non-insulin dependent diabetes (Type 2 / NIDD)
• Gestational diabetes

After effects of diabetes:
• Coronary artery disease
• Diseases of Central Nervous System
• Renal disease
• Ophthalmic (retinal) disease
• Disease of the feet
• Ear diseases
• Skin disorders
• Deterioration of cognitive functions
• Increase in Cholesterol, triglycerides
• Incidence of atherosclerosis

Mechanism of action:
• Stimulating insulin
• Preventing carbohydrate absorption
• Metabolizing the dietary intake
• Burning excess calories
• Gradually reducing blood sugar level
• Improving the glucose tolerance
• Preventing onslaught of free radicals

MADHUMUKTA - Liquid
Each 10 ml Liquid contain extracts derived from:
Guduchi (Tinospora cordifolia), Meshshringi (Gymnema sylvestre), Nimb Leaf (Azadirachta indica), Saptarangi (Casearia esculenta) Each 250 mg; Amalaki (Phyllanthus emblica), Bilva Leaf (Aegle marmelos), Haridra (Curcuma longa), Jamun Seed (Eugenia jambolana), Karvellak (Momordica charantia), Kiratikta (Swertia chirata), Kulinjan (Alpinia galanga), Trivrut Root (Operculina turpethum), Vijaysar (Pterocarpus marsupium), Yashtimadhu (Glycyrrhiza glabra) Each 125 mg

Guduchi (Tinospora cordifolia) : This herb is a master-key for treating diabetes. There are many herbs to reduce blood sugar but very few contribute to improve the function of pancreas. Guduchi ranks top in this segment. It is proven remedy to treat diabetic retinopathies, neuropathies, gastropathies, nephropathies, diabetic foot injuries, diabetic complications associated with CNS, onslaught on the liver, heart, cholesterol, diabetic seminal weakness, osteoporosis etc. The clinical miraculous effect of this herb is that it can even prevent the effect of diabetes on foetal development. Insulin is secreted by ß cells in the pancreas whereas some autoimmune cells destroy them and trigger the disease. This herb has some exclusive properties to deactivate the autoimmune cells and thereby help to improve the insulin secretion.

Meshshringi (Gemnema sylvestere) : The herb is also termed as Gudmar where ‘Gud’ indicates sweet and ‘Mar’ indicates antagonist activity. Therefore the word ‘Gudmar’ indicates the activity as “antagonist of sweet”. The herb acts by different modes. 1) It regenerates the cells of islets of langerhans in the pancreas. 2) Increases the secretion of insulin. 3) Prevents the absorption of sugar from at the intestinal level. 4) The converted glucose from glycogen is utilized by the muscles and thereby helps to maintain the blood sugar level up to the desired healthy level.

Nimb Leaf (Azadirachta indica) : Neem reduces the requirement of insulin from 60 to 70%, hence it is especially effective in insulin dependent diabetes. Diabetes causes hardness in the blood vessels termed as atherosclerosis. This condition obstructs the oxygenated blood flow to the vital organs of the body which may lead to gangrene and finally amputation. The property of Neem improves the circulation and minimizes the chances of such consequence. Diabetes also complicates many skin disorders. The effect of Neem in treating skin ailments is known to every Indian.

Saptarangi (Casearia esculenta) : The herb, Casearia esculenta is especially effective in treating Insulin resistance (IR), which also aids the uptake of blood sugar by the muscular tissue and helps in lowering the blood sugar levels. The increased sugar causes onslaught of free radicals on the organs like liver, kidneys and retina. The antioxidants in this herb are capable to prevent this attack and protect these vital organs.

Amalaki (Phyllanthus emblica) : The fruit is a natural source of vitamin C which imparts supreme immunity. Regular consumption of this fruit reduces the fasting, postprandial blood sugar and also glycosylated hemoglobin. Apart from that, it has lipid lowering effect which checks the increased cholesterol and triglycerides.

Bilwa patra (Aegle marmelos) : Diabetic neuropathies cause severe pain in various areas of the body. The leaves of this herb are especially effective in treating the neuropathies and keep a check on the tenderness. Apart from this, it is also effective in preventing the diabetic nephropathies and prevent the formation of early cataract, which is a consequence of diabetes.

Haridra (Curcuma longa) : It is a common culinary item found in every house in India and recognized as Haldi or turmeric. Its use in cancer, inflammations, blood occlusion due to thrombus, atherosclerosis, neuro-protection, memory enhancement, Parkinson’s disease, osteo-arthritis, coronary artery disease, infection, ageing disorder, psoriasis and epilepsy have been strongly documented. In case of pregnancy, it is effective in proper closure of the neural tube and thereby protect the consequences like spina bifida.

Jamun seeds (Syzygium cumini) : This fruit is considered to be very useful in diabetics. Practically, the seeds of this fruit are benefitting, not the pulp or juice. The pulp and juice increase the blood sugar level and can create a serious situation for diabetics. The use of seeds in treating diabetes is well known since long time. In fact, the hypoglycemic activity of these seeds was known even before insulin was discovered. It is studied that Jamun seeds increase the insulin level in the blood by three times and also keeps check on serum cholesterol.

Karela (Momordica charantia) : This fruit stimulates the secretion of insulin from pancreas, prevents the absorption of glucose from the intestine and also improves the uptake by muscles. This 3 way action plays a useful role in the treatment of diabetes.

Kirattikta (Swertia chirata) : Whether a case of diabetes or not, dropping blood sugar level below 70 mg/dl is called hypoglycemia. Care must always be taken to prevent arriving to such situation, particularly while treating diabetes. Hypoglycemia can lead to symptoms like mental confusion, giddiness, tremors, appetite, headache, mental irritability, bradycardia, palpitation, pallor, profuse sweating, and weakness. This herb has a peculiar property that it reduces the blood sugar level but doesn’t allow to drop below normal level.

Kulinjan (Alpinia galanga) : Apart from hypoglycemic activity, this herb imparts protective effect of free radicals generated due to diabetes on the kidneys and keeps check cholesterol levels.

Trivrut (Operculina turpethum) : The complications of diabetes include burning palms and feet, indigestion, constipation and dryness of throat. This herb is effective in tackling these symptoms.

Vijaysar (Pterocarpus marsupium) : It improves the absorption of sugar from circulating blood to the muscles which lowers the blood sugar levels. This absorption improves muscular strength, overcomes fatigue, muscular weakness, cramps and restores energy level. It also enhances the insulin secretion, controls blood lipid levels and thereby manages various aspects of diabetes.

Yashtimadhu (Glycyrrhiza glabra) : Out of thousands of herbs from the nature’s treasury, very few herbs are sweet in taste, one of which is Yashtimadhu. It will be shocking to know that how sweet herb could be acting on diabetes. Yashtimadhu contains an active principle named as Amorfrutin. Current research at the Max Planck Institute for Molecular Genetics in Berlin has found that Liquorice root contains amorfrutins. Amorfrutins exhibit anti-inflammatory properties, decrease blood sugar levels and above all they accomplish this without significant adverse effects. Amofrutins were found to bind and activate a nuclear receptor protein (peroxisome proliferator-activated receptor gamma (PPARγ)) that affects glucose and lipid metabolism; important factors in type 2 Diabetes.

MADHUMUKTA Tablets 
Each coated tablet contains powders of :
Daruharidra (Berberis aristata), Devdar (Cedrus deodara), Guduchi (Tinospora cordifolia), Jamun Seed (Eugenia jambolana), Karvellak (Momordica charantia), Nagarmotha (Cyperus rotundus), Triphala Each 75 mg; Micronized and Potentised with Guduchi (Tinospora cordifolia) Q. S.

Brief action of the ingredients in Madhumukta tablets :
Apart from Guduchi, Jamun seed and Karela, the tablets contain few additional ingredients like Daruharidra, Devdar, Nagarmotha and Triphala. The therapeutic activities of these herbs along with a nanonizing manufacturing technique are the special attributes in case of tablets. Triturating the composition with active herbal ingredient potentizes the formula and contributes to its dynamic clinical profile. The ingredients in liquid and tablets are different and their mode of action is also different. Hence they can’t be taken as a substitute for each other. The tablets contain volatile oils which could not be incorporated in liquid as they may lose the properties due to boiling. Diabetics are recommended to use both simultaneously for achieving optimum benefits.

Daruharidra (Berberis aristata) : The herb is helpful in controlling hyperglycemia and simultaneously maintains the equilibrium of serum lipids. LDL and HDL are the two types of lipids in the body. In relation to cardiac health, LDL (Low Density Lipoproteins also called as Bad Cholesterol) should be less than 100 mg/deciliter. There are many herbs effective in lowering the LDL but only few can increase HDL (High Density Lipoproteins or Good Cholesterol). The HDL should be more than 60 mg/dl and surprisingly Daruharidra (Berberis aristata) possesses this unique property. Hence this herb is a boon to diabetics to prevent circulatory complications and thereby protect the heart.

Deodar (Cedrus deodara) : Generally liver problem is always correlated to alcoholism. But diabetes also has a serious impact on liver causing Fatty liver. This herb has immense potential to repair fatty liver due to diabetes. SGOT, SGPT, Cholesterol, Triglycerides are the biochemical parameters to determine liver health and this herb brings all these parameters to normal level. Apart from this, this herb possesses supreme antioxidant properties.

Nagarmotha (Cyperus rotundus) : The mode of action of this herb is quite different. Due to Alpha-glucosidase inhibitors and Alfa Amylase inhibitors, it allows the absorption of dietary sugars in the blood very slowly. Hence, it role in post-prandial sugar control is significant. In such situation, the dietary carbohydrate gives stimulation to the insulin for longer duration. Burning palms, feet, indigestion, obesity and prevention from infection are special attributes of this herb.

Triphala (Equal quantities of 3 herbs viz. Haritaki, Bibhitaki and Amalaki) : Apart from sugar lowering property, there are many hidden benefits in this composition. The outstanding properties are supreme antioxidant, anti-inflammatory, anti-pyretic, analgesic, anti-bacterial, anti-mutagenic, wound healing, anti-cancer, anti-depressant, anti-ageing, radio-protective etc. The said composition is popularly used to treat constipation, anorexia, hyperacidity and for improving vision.

Indications:
• Known Type 2 Diabetics
• Those having family history of diabetes
• Those with pre-diabetic symptoms
• Gestational diabetes
• Type 1 diabetics to minimize the Insulin requirement
• Obese individuals to keep check on weight
• Individuals with hypercholesterolemia

Diet & Lifestyle recommendations:
• Avoid sugar based products
• Avoid milk and dairy products
• Refrain from newly harvested grains
• Perform moderate and regular exercise
• Avoid flesh of aquatic animals
• Items which increase Kapha
• Do not sleep during day time, particularly after meals
• Wake up early in the morning
• Avail low-fat diet

Dosage: 
MADHUMUKTA Liquid 15 ml twice daily with 2 tablets of MADHUMUKTA Tablets on empty stomach. Skip the daily dose once in a week or as directed by the physician. The dosage may be adjusted/ modified as per the severity of the disorder.

WHY WEEKLY OFF?
Consuming any medicine daily for long time reduces the therapeutic effect as the body becomes used to and reduces the response to the medication. Keeping a weekly off, triggers the activity with improved efficacy.

PRECAUTIONS:
Do not stop the previous medication abruptly. Keep an eye on the sugar levels regularly. If the blood sugar level drops, it may lead to hypoglycemia. Hence it is always advised to keep a pouch of glucose or a chocolate for tackling the situation. Consuming MADHUMUKTA after meals may seldom cause hyperacidity. Hence, it is recommended before meals with more dilution with cold water. Experiencing hyperacidity is indeed a sign of positive action of the formula. After all pancreatic enzymes are also a derivatives of Pitta according to Ayurveda.

Presentation: 
Tablet: 120 tablets
Liquid: 500 ml & 1000 ml PET bottle

Vaatmukta (Tablet & Liniment)

Vaatmukta (Tablet & Liniment)

(Effective Regime for Pains and Inflammations)

Introduction to Pains & Inflammations
       Ayurveda has classified 3 symptoms “Pain, Burning and Itching” and given 3 best vehicles to treat them. They are Oil, Ghee and Honey respectively. As per the etiological factors and their nature of origin, these symptoms have been classified as Vaat, Pitta and Kapha predominance in the given order. Hence, Oil is considered as the best regime to treat all kinds of aches, pain, swellings, inflammations, tenderness and throbbing. Based on this scientific principle, Akshay has formulated VAATMUKTA brand in the form of Tablets for oral consumption & Liniment for local treatment over the inflamed tissues.

Causes:
• Indigestion
• Ageing
• Auto-immune disorder
• Genetics
• Overweight
• Previous injury
• Occupational hazards
• Sports related injuries
• Illness or Infection

Symptoms:
• Pain and Swelling in the joints
• Morning stiffness
• Heaviness of the body
• Feeling of heat around the affected joints
• Fever, Indigestion
• Lack of Sweating

Mechanism of action:
• Release of Anti-inflammatory agents from the system
• Eliminating the Endotoxins
• Imparting Thermogenic effect to the surrounding area
• Providing lubrication and mobility to the Musculo-skeletal system
• Regulating digestive process

         VAATMUKTA tablets possess potent disease modifying activity, specific anti-arthritic, anti-inflammatory and analgesic effects. Leukotrines and Prostaglandins are hormone like components in the body playing key role in the process of initiating pain and inflammations. Sallaki is a proven Leukotrine inhibitory ingredient and Guggul has prostaglandin inhibitory action. This is yet additional strength of VAATMUKTA tablets. It also helps in controlling body weight which plays a major role in aggravating the arthritic symptoms. Composition in tablet regulates digestive process to modify the endotoxins which is a root cause of rheumatoid arthritis. Hadjoda prevents crippling by supporting regeneration of healthy cartilages and strengthens the surrounding musculature.

        VAATMUKTA Liniment possesses deep penetrating property for improving mobility and flexibility. It does not contain any artificial base like petroleum / paraffin etc. 100% pure Sesame Oil is used as the base, having the most superior access and Vaata pacifying activity. VAATMUKTA Liniment possesses manifold anti-inflammatory activity than the popular balms or irritant liniments.

Vaatmukta (Tablets)
       Each coated tablet contains powders of:
Devdar (Cedrus deodara), Erandmool (Ricinus communis), Hadjoda (Cessus quadrangularis) Each 100 mg; Shallaki gum (Boswellia serrata), Shuddha Guggul (Balsamodendron mukul) Each 50 mg; Shuddha Kuchala (Strychnous Nux-vomica) 25 mg; Micronized and Potentised with Erand mool (Ricinus communis) Q.S.

Properties of individual ingredients:
Deodar (Cedrus deodara): Lipoxygenase plays a key role in the process of inflammation and this herb has an established lipoxygenase inhibitory activity. Further, it has a pronounced pain controlling activity.

Erandmool (Ricinus communis): Ayurveda states “आमवातगजेन्द्रस्य शरीरवनचारिणः l एक एव निहन्ताऽयमैरण्डस्नेहकेसरी ll” which means, “For an intoxicated elephant called Amavata (Rheumatoid Arthritis) dwelling and destroying the garden called body at will, there is only one controller and that is a Lion named Eranda Sneha (Castor oil).”

Diclofenac Sodium is a known analgesic in modern medicine. It is effective in pain management of even unknown etiology. The comparative study of therapeutic activity WRT Erandmool and Diclofenac Sodium was performed. Erandmool was proved to be equally effective and safe.

Haadjoda (Cessus quadrangularis): Ayurveda mentions that an individual should perform exercise only up to his half capacity of his physical strength. If it exceeds the defined limit, the result is erosion and swelling of the joints. Due to ignorance, some young people perform such painstaking exercise for rapid weight loss or body building and eventually suffer from arthritis. It is researched that this herb is amazingly effective in restructuring the joint erosion in such cases.

Shallaki (Boswellia serrata): The gum of this herb is used as an active ingredient. Boswellic acid is the dynamic constituent of this gum. It is clinically proved and established that Boswellic acid helps to limit the inflammation, pain and improves mobility in very short period. It helps in both, Osteoarthritis and Rheumatoid arthritis as it inhibits Leukotrienes and Prostaglandins, the key elements responsible for inflammatory disorders.

Shuddha Guggul (Balsamodendron mukul): It’s again a gum derived from the said plant. It is not only anti-inflammatory but specially identified as anti-arthritic. It is also effective in balancing the lipid levels in the blood and an established ingredient for weight management. Its dual utility is amazing because of the weight lowering effect and anti-arthritic activity. Practically, reducing body weight also helps to lower the damage on the joints. It has proven Prostaglandin inhibitory activity.

Shuddha Kuchala (Strychnous nux-vomica): It is an excellent and rapid acting regimen for pain management, however it is poisonous too. In this sequel, it proves the dictum “Poison can be as effective as nectar if used intelligently and nectar can be as harmful as poison if used without proper knowledge”. Ayurveda has described an authentic process for purification to eliminate the toxic element and fortify the active medicinal constituent. Strychnine and Brucine are the two toxic elements in this herb. Strychnine is highly poisonous.

          The said purification process removes the Strychnine and converts Brucine into Isobrucine which is an incredible painkiller. It acts as a local analgesic and also effective in controlling the pain receptors in the brain (CNS). After appropriate purification, the hidden constructive benefits also become apparent. It helps to sharpen memory, improves humoral immunity, corrects the liver function, reduces the relapse of epileptic seizures, effective in some types of cancers, corrects digestion and also helps to purge the snake venom. It is highly recommended in Rheumatoid arthritis owing to the property to achieve stability of physiological status.

Vaatmukta (Liniment):
Each 10 ml liniment contains:
Mahamasha Tel, Narayan Tel Each 2 ml; Vishagarbha Tel, Gandhapuro Tel (Gaultheria fragrantissima) Each 3 ml

Properties of individual ingredients 
Mahamasha Tel: This is an age old formula recommended in Paralysis, Stiffness in jaws, Facial paralysis, Neck pain, Stiffness in joints, Diseases of the back bone (Spondylosis), Blunt injuries, Rheumatoid and Osteoarthritis. Its special therapeutic role in treating old-age degenerative diseases is promising.

Narayan Tel: This is traditionally used in body-ache due to long distance travelling, Osteoarthritis, Rheumatoid arthritis, Gout, diseases of the back bone (Spondylosis) and especially recommended for strengthening the skeletal bones.

Gandhapura Tel (Indian Wintergreen oil): The plant remains evergreen even in the snowfall, hence called Wintergreen. The yellowish aromatic oil derived from this plant is used worldwide. It contains Methyl salicylate, a renowned painkiller. It smells like eucalyptus oil, recommended for external use only. It imparts warmth when applied on the skin, improves subcutaneous blood circulation and helps in pain management. It should not be used on delicate skin, cracked skin, infective skin diseases and should be kept away from eye contact.

Indications:
• Rheumatoid arthritis
• Osteoarthris
• Sciatica
• Gout
• Spondylosis – Cervical & Lumbar
• Myalgia
• Myofibrositis, Tendinitis
• Back-ache, Neck pain and Lumbar pain of unknown cause

Diet & Lifestyle recommendations:
• Avail roasted grains, light diet
• Avail Wheat, Barley, Kulthi, Ginger, Garlic etc.
• Avoid cold items for external use and for internal consumption as well
• Avoid sleeping at least 2 hours after meals
• Do not suppress Sweating
• Perform moderate but regular exercise
• Keep check on body weight

Dosage:
• Acute Phase: 2 tablets t.i.d.
• Maintenance: 2 tablets b.i.d.
• Liniment: For external application and gentle massage, as and when required. For better results, fomentation is recommended after the massage.
The dosage may be adjusted/ modified as per the severity of the disorder.

Presentation:
Tablet: Pack of 40 coated tablets
Liniment: 100 ml PET bottle

Today..Lifestyle and Ayurveda

Today..Lifestyle and Ayurveda

Friends..we moving very fast..And trying to capture our goal..in target timing...
Right??

We slept less..we drink a water less..we eat vitamin less..we exercise..doing only by mouth saying..that yes I do.
But that also we do less..

That all creates..a disturbance..in digestion.
Early morning getting up is good ..but you should sleep early also..is very important..
Most of the time..now in metro city..life starts after 10 pm.this people slept till 11 am in morning and then their food goes..,how will body survive...in this type of lifestyle...

They says..we have to work at night we get more expenses..than day....so we have to do it..
But have a constipation problem...neck ,lumbar pain problem..please do some thing that I can go to work.....

Some are get up early in morning..come at 7 pm.,do all stuffs..And then also..slept at 12 to 1 am...less consuming sleep increase the stress and decrease your good thought process...that leads to anger.
Which helps hormones to disturb..leads Thyroid problem,menstrual problem in ladies...

Some are only on external foods...they carry there body weight...regularly..And increased.

Many times in TV advertisement...we saw..Sanitary pads..or menstrual pads advertisement that..women's feels comfortable and can go anywhere...with safety...Some adds says that She can Run,doing hard work...easily...!!

Menstrual cycle..is shedding of blood...which happens every month...And 3 to 4 days..letting of blood should go ..in proper manner...is must..if this is not going through rightly..then..periods differs with date...it comes early or delay....is happen..or sometimes painful menstruation is happen.....

Ancient says..women should take rest during this days...by means her menstrual will goes properly..And she will be fine...but now a days it's not possible to take every month rest for 3 to 4 days by taking leave..from job.
Or from house work....
So thoughts behind the rest is to proper menstruation...u can go to work..but to remember with not too much exercise...taking a oil free food...is beneficial..to proper menstruation during this days...

Rice wash water...or a kanji is beneficial during that days to take....by means easy flow...
Advertisement shows hard exercises..running....this all are affecting to body. as well as your menses.

Rest should be in body and mind...

Salads and high water intake..juices,coconut water...are helpful this days...
Natural irons and natural protein are always..beneficial..

Jaggery and peanuts are rich in iron and with Ashwangadha..in milk early morning good for uterus....And body...

Weekly thrice Yoga exercise..withPranayam.

Anulom & Vilom.
Vajrasan
Kapalbati
Shavasan.
Streching of body...Power Yoga is good for health.always...

Eat with understand with body..3 to 4 small meal in day..with lots of water..is good..always eat with less.And eat after 4 hour..with salads..froots..buttermilk..peanuts..fried Chana...And avoid tea

Green tea..is becoming popular is already in Ayurveda..what is that..is just a Bilwa patra+Ashwangandha+ Sunth& Pimpli + sweet herbs leafs

That are good antioxidant...that keep you energetic and sugar free...

Understand your body..body will understand you.

That's all for today...
Next time with next subject...
Sai ram

Dr.Sachin Bhor

Sainath ayurved & panchakarma therapy and reaserch center 
Sainath AyurvedaThane
9821832578.

Turmaric :Natural Remedies

Nihar Panigrahi

HOW MUCH CONFIDENCE DO WE HAVE ON AYURVEDA

     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.

SORRY! BUT THAT'S TRUE, FRIENDS!!!

DrVasishth Sunil

PRESCRIPTION WRITING (Chikitsa Patraka)

PRESCRIPTION WRITING
(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).

Guidelines:
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.

DrVasishth Sunil

http://www.facebook.com/ayurem

TIPS FOR AYURVEDA PRACTICE

TIPS FOR AYURVEDA PRACTICE

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.

DrVasishth
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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.

Methodologies
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.

Origins
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.

Conclusion
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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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.




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