Showing posts with label Ayurvedic Treatment. Show all posts
Showing posts with label Ayurvedic Treatment. Show all posts

Ayurveda - The Therapeutic Use Of Ayurvedic Plants And Herbs




Table Of Contents
USE OF PLANTS IN AYURVEDA
Bioavailability
Synergy



USE OF PLANTS IN AYURVEDA


In Ayurveda, a vast variety of herbs are utilized to preserve balance and harmony so that excellent health may be achieved. 


  • Plants were often mixed to enhance bioavailability, decrease toxicity, and produce synergy. 
  • Although a significant variety of single medicines were utilized, multiplant formulations were and still are favored. 
  • However, few studies have been conducted to offer scientific evidence for these pairings, not least because to the difficulties in developing a proper technique to do so. 




Bioavailability 


When either the traditional three-spice or pungent mixture known as trikatu (tri: “three”; katu: “pungent”), consisting of Piper longum (long pepper), Piper nigrum (pepper), and Zingiber officinale (ginger), or the major alkaloid piperine of P. longum and P. nigrum, is added to for- mulations, it has been possible to show an increase in bioavailability. 


  • This idea has also been used to lowering the necessary dose of anti-TB medicines like rifampicin and other antibiotics like ciprofloxacin. 
  • Controlled studies have also shown that by adding small amounts of piperine to nutraceuticals like -carotene and curcumin, absorption of nutraceuticals like -carotene and curcumin can be increased severalfold in healthy volunteers—by 60 percent in the case of -carotene and 2000 percent in the case of 20 mg piperine to 2 g curcumin. 




Synergy


Combining medications has been proven to be helpful in a few clinical trials. 


  • In osteoarthritis, frozen shoulder, and sciatica, combination treatment with Semecarpus anacardium (bhallatak), Dalbergia lanceolaria (gourakh), and Commiphora mukul (guggul) produced greater benefits than the individual medicines alone. 
  • Other examples include adding Bacopa monnieri to the combination of Inula racemosa and Commiphora mukul for heart disease treatment (“Cardiovascular drugs”), the combination of Gymnema sylvestre and Eugenia jambolana for diabetes (“Antidiabetic agents”), and the combination of Zingiber officinale and Commiphora mukul for arthritis treatment ( “Antirheumatic agents”). 



Any scientific research of Ayurvedic herbs would benefit tremendously from a review of early Ayurvedic writings' ideas, conceptions, and pronouncements on plant collecting, processing, combination, selection, and usage to determine how they align with modern scientific knowledge. 


  • Even a cursory glance into the history of Ayurveda and medication creation in ancient India, as well as some of the ideas employed in drug formulation, reveals that the ancient writings may teach us a lot. 





You may also want to read more about Ayurveda and Holistic Healing here.



Ayurveda - AYURVEDIC DRUG EVALUATION HISTORY.



Table Of Contents
Ayurveda's Use Of Medicinal Plants
Harvesting Ayurvedic Herbs
Processing Of Ayurvedic Herbs



Ayurveda's Use Of Medicinal Plants


The Ayurvedic formulary relies heavily on medicinal plants and herbs. 


Ayurveda describes the usage of over 1,700 different plants. 


  • It's worth reviewing the history of plant use—drug collection, selection, and evaluation—at this point. 
  • In ancient times, great care was taken to ensure the purity, safety, and effectiveness of the plants utilized. 


Plant chemical composition varies depending on soil, location, season, time of day, year, harvesting method, and subsequent processing. 


  • It's amazing how these elements were criminalized hundreds of years ago. 

  • The steps to be followed before a plant can be used as medicine are enumerated in the Kasyapa Samhita: 

    • plants must be cultivated on suitable soil in the appropriate season; 
    • they must be collected at the appropriate time, 
    • ensuring the absence of damage from heat, water, insects, stools, urine, and time; 
    • and they must be collected or grown in areas away from roadsides, cemeteries, and other such places where pollution and contamination may occur. 




Harvesting Ayurvedic Herbs 


The Caraka Samhita specifies that leaves should be gathered in the spring (March-April) and the rainy season (June-August) (July-September). 



This is supported by scientific data. Coughs, colds, asthma, and bronchitis are all treated by Adhatoda vasica leaves. 


  • The content of the major alkaloid, active principle, and bronchodilator vasicine was analyzed throughout the year and plotted, yielding a curve with two major peaks in March-April and July-September, corresponding to periods when the vasicine content was highest, demonstrating good correlation with Caraka's guidelines. 
  • Scholars debated the effectiveness of herbs and their actions often, with different viewpoints settled via observations on humans. 
  • Unfortunately, we no longer have access to the exact experimental procedures that were used. 




Processing Of Ayurvedic Herbs


The names of the plants to be utilized in different circumstances and the treatment to be followed have been set down as the final findings of debate and testing. 


Any concerns were addressed by testing on domestic animals due to the high respect for the safety of the medicines employed and the way in which they were to be handled. 


  • Processing was thought to be necessary to decrease or eliminate toxicity while simultaneously increasing bioavailability. 
  • Many hazardous or poisonous herbs are used in Ayurveda after they have been purified, or shodana. 
  • Aconitum tubers, for example, are often utilized in Ayurveda despite containing the poisonous alkaloid aconitine. 


Because the medication is treated or de-toxified before usage, this is feasible. 


  • When you boil Aconitum tubers in water, the poisonous aconitine is converted to aconine, which is less dangerous. 
  • Commiphora mukul gum resin is extensively used in Ayurveda for the treatment of arthritis, and it is typically prepared by boiling the resin in water or a triphala (or "three fruits") decoction before use (a mixture of Terminalia chebula, T. belerica, and Emblica officinalis). 
  • The crude material caused mild adverse effects such as skin rashes, diarrhea, and irregular menstruation during the development of Commiphora mukul as a hypolipidemic drug. 
  • The substance no longer produced skin rashes when it was cleansed in the conventional way by boiling and skimming.




You may also want to read more about Ayurveda and Holistic Healing here.



Ayurveda - What Are AYURVEDA'S ORIGINS?



Table Of Contents
Plants As Medicine
Ayurvedic System Of Medicine
Ayurveda Is An Upveda
Selection Of Ayurvedic Medicine



Plants As Medicine 


Plants have been utilized as medicines all throughout the globe since the dawn of humanity, and plant-based remedies have long been the basis of traditional cultures in dealing with health issues. 


A increasing discontent with current medications' inadequacies in some disease areas, particularly chronic diseases like arthritis and asthma, as well as their unpleasant iatrogenic consequences, has prompted a worldwide quest for alternative health-care methods. 


  • This dissatisfaction is coupled with a desire to reconnect to nature and adopt a more natural way of relating to the world. 
  • The quest has sparked global interest in the scientific confirmation of traditional plant-based therapies' therapeutic effectiveness. 



Ayurvedic System Of Medicine


Ayurveda, one of the most comprehensive and complete systems of medicine, originated in India approximately 3,000 years ago. 


Its holistic approach goes beyond the simple prescription of medicines. 


  • The goal of Ayurveda is twofold: to live a healthy, vigorous life and, in the case of illness, to recover. 
  • Disease is seen to be the lack of harmony, and Ayurveda is concerned with restoring harmony and therefore health. 
  • This is accomplished via a three-pronged strategy of lifestyle, food, and medication that is tailored to an individual's constitution and season. 


Health is a condition of complete physical, mental, spiritual, and social well-being, not only the absence of illness. 


Drugs are utilized in Ayurveda as part of the therapeutic method, and they may be of plant, mineral, or animal origin. 

Herbs, on the other hand, make up about 70% of the Ayurvedic materia medica. 

Ayurveda means "science or knowledge of life," with "life" meaning "Ayur" and "knowledge" or "science" meaning "knowledge" or "science." The Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda are the first four Vedas. 



Ayurveda Is An Upveda


Ayurveda is regarded an auxiliary Veda (upveda) or a fifth Veda at times. 


The Vedas are a corpus of information that is said to have originated from a nonhuman (divine) source. 


  • Early sages and wise men, alarmed by the rising prevalence of illness, prayed to the almighty creator for assistance in reducing human suffering. 
  • The divine creator transmitted the science of Ayurveda to Indra through various intermediaries in the Caraka Samhita, and from Indra to sages such as Bharadwaja, Atri, and others, who then taught Ayurveda to their disciples; however, Dhanvantri received the science from Indra in the Sushruta Samhita. 


The earliest documented book of Ayurveda, known as the Caraka Samhita, which is generally dated to 700 BC, contains a description of the first convocation on preventative health and therapeutic methods to cure illness. 


  • The Sushruta Samhita, which deals with surgery, and Vagbhata's Astanga Hrdayam were the next important books. 
  • The so-called Greater Triad, or Brihattrayi, is made up of three physicians: Caraka, Sushruta, and Vagbhata. 



Selection Of Ayurvedic Medicine 


Ayurvedic medicines were selected via a process that included observation, experimentation, intuition, and scholarly debate. 


The intuitive aspect aided in the selection of the best plants, which were tested on domestic animals including cats, dogs, and cows. 


  • Discussion among academics improved their usage, and disagreements among scholars were settled via frequent meetings. 
  • The Caraka Samhita mentions similar gatherings in the Himalayan foothills. 
  • In each instance, the controversy was also addressed via human experimentation. 
  • A significant number of herbs with established therapeutic value developed from this lengthy period of trial and research on humans. 
  • The fruits of this exploration are currently accessible in the form of sutras, which are very short written texts.


You may also want to read more about Ayurveda and Holistic Healing here.



What Is The Concept Of Disease In Ayurveda? 5 Causes Of Disease In Ayurveda

 



    VIKARA: AYURVEDIC DISEASE.

     


    According to Ayurveda, health is described as the balance of the doshas, dhatus, and malas. 

    When this balance is disrupted, the consequence is vikara, or illness. 



    Vikara has a number of synonyms, each of which describes a distinct feature of illness, such as: 


    1. Vyadhi: ‘pain,' which literally refers to a pricking pain but may also relate to the feeling of suffering. 

     2. Papa: ‘evil' or ‘sin,' refers to the ahamkara (‘ego'), which maintains the illusion of identity, of being distinct from the Whole, via its wants and ignorance. 

     This kind of attitude leads to a downward cycle of disintegration and illness. 

     3. Ama: ‘undigested food,' alluding to poisons and waste materials that interfere with metabolic functions. 

     4. Badha: 'trouble,' alluding to disease's impediment and difficulties to spiritual development. 

     5. Dukha: ‘sorrow' or ‘work,' alluding to the grief and additional labor brought on by illness. 

     


    The origin of the modern English term "illness" implies that the "ease" with which people go about their daily lives is hampered or impeded in some manner. 


    •  While illness may be inconvenient, it frequently strikes at the heart of our being, questioning fundamental beliefs, attitudes, and behaviors. 
    • As a result, disease has deep lessons to teach, offering chances for a greater understanding of life and death. 



    Disease and death are great instructors, and they should be respected, welcomed, and understood, and given our full attention and care in this regard. 

    •  Others may claim that some illness is a meaningless, random occurrence, despite the fact that Ayurvedic medicine views the nature of vikara to be deep and significant. 
    •  In many instances, it seems as though a sickness is unconnected to causes outside one's control, such as influenza or the plague, which appear to strike anybody at any time. 

     

    According to Ayurvedic medicine, no illness is a random occurrence: 


    • It is firmly constructed on the foundation of past acts, some of which may be beyond our comprehension, particularly if we insist on identifying a single causal cause. 
    •  Rather of blaming an outbreak on a viral or bacterial infection, Ayurvedic medicine examines co-factors including food, lifestyle, and the environment. 


    In the event of epidemic illness, an Ayurvedic physician would look at individual variables like agni and ojas, as well as the time of year and the health of the environment. 


    • Treatments would be provided to manage the illness in a symptomatic manner, but the ultimate goal is to enhance agni and feed ojas, as well as make any required changes to the surroundings.




    The distinction of illness states is emphasized heavily in the Western medical paradigm, and also in later Ayurvedic teachings. 


    •  While this is a realistic method, it is a process that will eventually result in knowledge fragmentation. 
    •  Ayurvedic medicine has completed this process to some degree since, as a traditional discipline, the number of fundamental illnesses has not been increased for millennia. 


     In contrast, despite a relatively restricted materia medica, the number of illnesses reported in contemporary medicine continues to rise. 


    •  As a result, modern medicine has grown more specialized, to the point where finding a medical practitioner who is skilled in a range of specialities, such as gastrointestinal, obstetrics, and infectious disease, is becoming increasingly uncommon. 



     Ayurvedic doctors, on the other hand, have historically treated all types of illnesses in both men and women, as well as domesticated animals like horses and cows. 


    •  Ayurvedic doctors claim to practice the "knowledge" (veda) of "life" (ayus), specializing in the manifestation of this life principle and the individual living bodies that result from it. 
    •  According to Ayurveda, there are almost as many illnesses as there are individuals who suffer from them, since each ailment is caused by a unique combination of physical, emotional, mental, and spiritual elements. 
      • These variables are then evaluated using relativistic theories like tridosha and agnisomiya (agni and ojas). 


    Ayurveda has an advantage over the fragmented science of pathology in that illness may be viewed as a manifestation of relatively basic principles when looking at the body as a whole and trying to comprehend the flux exhibited in the doshas. 

    •  ‘The physician who knows not the name of the illness, but recognizes and understands the effect of the doshas, should never feel ashamed,' says the Astanga Hrdaya. 







    PANCAVIDHA KARAN - THE FIVE CAUSES OF DISEASE ACCORDING TO AYURVEDA




    All illness is shown by the rise and vitiation of the doshas, according to Ayurveda. 


    In general, there are five main variables that influence the dos, such as: 


    1.  Asatmyendriyartha: a misalignment of sense objects (stimuli) and jnana indriyas (‘sense organs'). 

    2.  Prajnaparadha: treasonous acts against knowledge 

    3.  Seasonal, climatic, biological, and geological variables affecting kala and desa 

    4. Karma: the cause-and-effect connection between ideas and deeds arising from the endless cycles of birth, life, and death. 

     5. Ama: endogenously or exogenously produced poisons and waste materials. 



    1. Asatmyendriyartha: SENSE AND SENSE OBJECTS IN DISEASE 


    Asatmyendriyartha is split into three categories related to the use of one's senses as the initial causes of illness. 


    (a) Atiyoga. 


    The first abuse of the senses is atiyoga, which involves overusing or overstimulating one or more of the five senses (nose, tongue, eye, skin, or ear): 


    • Smell: to overexpose oneself to scents and aromas that are extremely strong, harsh, or unpleasant. 
    • Taste: to consume too much of a specific food item or to overindulge when eating. 
    • Sight: Excessive staring at a specific item or at bright objects.
    • Touch: to repeatedly expose oneself to high temperatures or to participate in excessive and indulgent kinds of tactile stimulation. 
    • Hearing: to listen to loud or exciting noises. 


    (b) Hnayoga. 



    Hnayoga refers to the under-utilization of the senses, which is maybe not all that frequent in our over-stimulated world.  


    • A kind of asceticism that deprives some types of sensory experience or persistently emphasizes one type of sensory experience over another is an excellent example. 
    • We have been given all five senses to utilize for spiritual progress, and ignoring any of them will prevent us from experiencing genuine spiritual growth. 



    Each of the pancabhutas manifests in the tanmatras, and each of them promotes a different jnana indriya. 

     

    • We can only acquire genuine insight into the essence of reality by comprehending the delicate nature of sensation. 

     

    The following are some examples of under-use: Smell: the avoidance of smells or perfumes that are otherwise pleasant. 


    • Excessive fasting or a monotonous diet are unpleasant to the palate. 
    • Sight: not moving one's eyes, changing one's focus, or remaining in the dark for extended periods of time. 
    • Touch: to stay away from personal love and contact. 
    • To ignore the sound of conversations or music, use your hearing


    (c) Mithyayoga. 


    Mithyayoga is the distorted or abnormal use of one's senses, whether via overuse or underuse, with the purpose of harming oneself or another creature. 


    •  In many ways, the Western world's insatiable need for particular goods deprives those who create them of the opportunity to live full and entire lives. 
    •  Our need for sugar, for example, has resulted in huge swaths of monocultured sugar cane, grown with herbicides and pesticides to replace indigenous crops in poor nations. 

    The social consequences of such aspirations alter social and cultural patterns in many nations, where traditional sustainable values are sacrificed in the sake of industrialization fragmentation. 

     


    Mithyayoga also refers to the pleasure derived from injuring or tormenting another person, as well as the pleasure derived from witnessing such actions (even in the form of a so-called "horror movie"). 

     The following are some examples of skewed usage: 


    • Smell: to be exposed to poisonous, putrid, or other unpleasant smells. 
    • Taste: failing to follow proper dietary standards, as well as consuming spoiled, unpleasant, or poisonous meals. 
    • Sight: putting strain on the eyes by concentrating on small or distant things, as well as seeing obscene, frightening, or violent actions. 
    • Touch: to inflict bodily discomfort by touching damaged and uneven surfaces or filthy items. 
    • Hearing: listening to someone scream or groan in agony, exposing oneself to loud and frightening noises. 





    2. Prajnaparadha - CRIMES AGAINST WISDOM.



    According to Ayurveda, the second cause of illness is prajnaparadha (lit. "crimes against knowledge"). 

    These are actions carried out by a person with a body, mind, or speech that is impaired in some way in terms of understanding, intellect, purpose, or memory. 


     There are 12 factors to consider: 



    1.  Natural impulses are forced out or suppressed. 


     Such activities disrupt the passage of vata in the body, causing it to become vitiated. 


     According to Ayurveda, there are 13 physiological desires that should not be repressed, as well as the consequences of suppressing them: 


    (a) Insomnia, fatigue, headaches, and ojas depletion 

    (b) Crying causes eye and throat problems, as well as disrupting breathing. 

    (c) Sneezing may cause headaches, trigeminal neuralgia, and respiratory problems. 

    (d) Breathing: dyspnoea, cough, ojas depletion 

    (e) Belching: cough, hiccough, dyspnoea, palpitations 

    (f) Yawning: tremors, numbness, convulsions, pran disruption 

    (g) Nausea, oedema, fever, and skin disorders are all symptoms of vomiting. 

    (h)Drinking: thirst, dehydration, constipation, tiredness, urinary problems 

    (i) Eating: poor appetite, malabsorption, hypoglycemia, mental/emotional irritation 

    (j) Urination: urinary tract infections, lower back pain, and headaches 

    (k) Prostatic hypertrophy, incontinence, sleeplessness, and mental/emotional irritation are all symptoms of ejaculation. 

     (l) Constipation, stomach discomfort, bloating, dysuria, low appetite, autotoxicity, spasms are all symptoms of defecation. 

     (m) Constipation, stomach discomfort, bloating, dysuria, and joint pain are all symptoms of flatulence. 



     2.  Excessive use of violence. 


     This includes both overt and covert physical violence, as well as any damage intended upon another person or acts that hurt another being in any way. 


    •  We create unwholesome karma and prolong the cycle of violence when we take out our wrath, fury, or frustration on another person. 
    •  Instead, we should consider why we are feeling this way and find suitable outlets for them, as well as seeking peaceful solutions to situations when violence or aggressiveness seems to be the only option. 



     3.  An excessive amount of sexual activity. 


    This argument particularly applies to males, who are thought to have a limited sexual capacity that varies with age and seasonal factors .  


    • However, it may also allude to overly indulgent sexual behavior that interferes with dharma (‘duties and responsibilities') and artha (‘generation of riches and plenty'). 


    Sexuality was never seen as fundamentally ‘bad' or ‘dirty' or taboo in ancient India, as it was in the West, but rather as a natural, necessary, sacred, and valued form of human expression. 


    • Some Ayurvedic writings, such as the Astanga Hrudaya, include ‘steamy' sections about sexuality, while subsequent works, such as the Bhavaprakasa, take a more strict and patriarchal perspective. 


    Despite the fact that kama (‘pleasure') is an essentially positive and worthy pursuit, sensuality and sexuality, like all indulgent acts, are thought to contain illusory elements that can blind us to deeper insights and thus confuse our actions to the point where sexuality becomes an end in and of itself. 



     4.  Delay in the healing of an illness. 


     Ayurveda believes every illness to be a clarion call from our higher self to attention to the preservation of health and balance. 

    • Illness and disease deteriorate when people refuse to acknowledge them or take the necessary steps to treat them, leading to an increasingly dismal prognosis. 



     5.  Treatments that aren't suitable. 


    According to Ayurveda, we should seek the most suitable therapy for any imbalance or illness, one that focuses on resolving the root cause rather than masking the symptoms. 

    • Many contemporary medical therapies are aimed at symptom management rather than prevention and cure, and are therefore considered a prajnaparadha ('crime against knowledge'). 



     6.  Lack of respect for modesty and traditions. 


     In particular social settings, this point relates to acceptable and inappropriate behaviors. 


    • Ayurveda advises us to accept majority views and practices in order to build confidence and faith in our activities. 
    •  Being aware of social norms integrates us into the social dynamic and eliminates constraints on how others see us, enabling us to fulfill our dharma with the least amount of difficulty. 
    • It also enables people to feel free to be themselves, even if you are advocating for change or reform. 



     7.  Disrespect for the elderly and venerable. 


    Ayurveda advises us to treat people in positions of (spiritual) authority with the greatest respect and politeness, and to appreciate and honor our elders and seniors for their life experience and practical knowledge. 


    • This does not imply that one must compromise one's integrity; rather, one must establish an environment that is open-minded, non-judgmental, and respectful for the venerable. 
    • Most traditional cultures revolve around their elders' decisions, experience, and insights, whereas in our increasingly puerile society, elders and seniors have become obsolete, relegated to senior centers and resorts far from the children and adolescents who could benefit most from their grace, compassion, and wisdom. 



     8.  Traveling at inopportune times and locations. 


    Ayurveda has long recognized that some seasons of the year are unsuitable for travel, particularly when the weather is severe. 

    • Even the traveling sannyasin (‘religious ascetic') would temporarily take up residence in a hamlet or a monastery until the weather improved during the fall (varsa).  
    • Vata is already stated to be in an elevated condition during varsha(rainy season), thus excessive motions like traveling would exacerbate the impacts of this seasonal propensity and enhance vata vitiation. 
    •  At particular times, such as under a full moon or in the middle of the night, certain sites, such as burial grounds and cemeteries, were historically deemed deadly. 



     9.  Friendship with those who defy knowledge. 


     According to Ayurveda, keeping connections with those who have little or no moral integrity exposes us to harmful effects that may lead to prajnaparadha. 

    •  According to Ayurveda, these individuals do not need to be condemned, despised, or rejected, but we should keep a certain distance from them to avoid being influenced directly. 



    10. Abandoning excellent habits is number ten. 


     Indulgent attitudes, such as "just this time," may seem innocuous on their own, but they set a precedent for future incidents. 


    •  Although the effects of these behaviors are frequently concealed until after the act has been done, the cumulative impact of these habits starts to build and create mental and physical imbalance. 
    •  The only method to handle such behaviors is via mental and physical discipline, as well as compassion for one's frailty. 
    •  Despite the inconvenience, the pleasure of maintaining this level of purity provides for a continual flow of spiritual energy. 



     11.  Negative feelings and ideas. 


     Although it is impossible to completely eliminate negative ideas, Ayurveda recommends that we actively generate emotions of love, compassion, and charity to counteract them, and focus these good feelings towards ourselves and all other living creatures. 


    •  We may be tempted to believe that our lives are tough and unjust, but if we can identify even one thing to be grateful for, we will have planted the seed for change. 
    •  We realize that genuine fulfillment comes from turning within and, at the very least, feeling the tremendous force that supports and loves each of us, and being anchored in this. 
    •  We stop comparing ourselves to others and start creating externalized pleasure criteria: we love ourselves so much that it becomes a wonderful romance, a deep love. 


    This is the sattvic force of aham kara, which the Buddha recognized in the Anguttara nikaya, when he discovered that ‘in whatever region of heaven I sought, none could I find whom I loved as deeply as myself' on his path to enlightenment. 


    •  Because it is beneficial and leads to happiness, this big love affair is recognized as an aspect of all living creatures and is therefore acknowledged, appreciated, and shared. 
    •  We become a well-spring of our own divine beauty when our hearts expand. 
    •  However, even good ideas may confuse the intellect, and this is eventually recognized as a kind of subtle self-deception. 
    •  Only the serenity and freedom of buddhi (‘pure consciousness') can reveal true knowledge. 



     12.  Excessive, insufficient, or distorted use of the body, intellect, and speech.


    According to Ayurveda, all thoughts, words, and deeds create karma, which will come back to haunt us at some time in the future. 


    •  If we're fortunate, these negative things happen shortly after the act, and we may identify a cause and effect connection as well as an instant chance to remove an impediment. 
    •  If we're unfortunate, this ripening may occur at some time in the future, maybe even in another life, when a cause-and-effect connection is difficult to see and may prompt a hasty reaction. 




    3. Parinama - SEASONAL AND CLIMATIC FACTORS IN DISEASE.



    The third cause of illness, known as parinama, is associated with periods (kala) of seasonal and climatic fluctuation and distortion. 


    These elements, like asatmyendriyartha, may be divided into three categories: 

    1. atiyoga (‘excess'), 
    2. hnayoga (‘deficiency'), 
    3. and mithyayoga (‘distorted'). 


    Excessively hot temperatures or prolonged periods of rain, which may influence both pitta and vata, are referred to as atiyoga kala. 

    • Extremely cold or dry weather, which affects kapha and vata, is referred to as hanayoga. 

    Unseasonable weather, especially during the transitional times between seasons (rtusandhi), is referred to as mithyayoga, and it may exacerbate any of the three doshas. 

    • However, Parinama also suggests an ecological view of illness, implying that excesses, deficits, and distortions in the natural environment cause sickness in people and other living things. 

    This implies that humanity's connection with the natural world should be preserved and nurtured with respect. 




    4. DISEASE AND KARMA.

     


    The blossoming of unwholesome karmic fruits, which only emerge when the circumstances are appropriate, is the fourth cause of illness. 


    • It's an obscure topic in some ways, yet it's one that can't be ignored, particularly when dealing with illness. 
    • If illness is a manifestation of karmic forces in whole or in part, the potential to see disease and death as a therapeutic path cannot be overstated. 

    Specific karmic effects may be observed in an astrological chart by the positions of Sani ('Saturn,' Rahu ('lunar north node,' and Ketu ('lunar south node,' according to jyotis, or Vedic astrology). 

    Specific practices such as mantra recitation, doing good deeds (karma yoga), praying to a deity for help (bhakti yoga), wearing certain colors, precious metals and gem stones, and avoiding negative thoughts can all help to mitigate the effects of unwholesome karma, but nothing can completely eliminate them. 



    5. DISEASE AND AMA



    Ama, a metabolic and psychological residue that affects the function of the body, mind, and senses, is the fifth and ultimate cause of illness. 


    • Ama increases the vitiation of vata, the dosha most linked with illness, by obstructing the flow of energy in the body. 
    • Lethargy, tiredness, a lack of excitement, mucoid congestion, poor digestion, constipation, abdominal distension, orbital oedema, rectal itching, and a thick coating on the tongue are all kaphaja symptoms. 
    •  Ama may be associated with any dosha, but it is particularly common in vattika circumstances, when the patient becomes weak and thin while still displaying kaphaja signs. 



    You may also want to read more about Ayurveda and Holistic Healing here.


    Ayurveda - Remembering Illustrious Aryavaidyan, Dr. P.K. Warrier



    Aryavaidyan Dr. P.K. Warrier, the most illustrious name in Ayurveda, has passed away. On Saturday, he died in Kailasa Mandiram in Kottakkal, the headquarters of Vaidyaratnam P.S. Varier's Arya Vaidya Sala. 


    Five weeks after Arya Vaidya Sala celebrated his centennial birthday, the doyen of Ayurveda passed away. Last month, he was said to be recuperating from a coronavirus illness.  Because of COVID-19, he had been avoiding in-person medical consultations. 


    • Dr. P.K. Warrier, who popularized Ayurvedic medicines and treatments across the globe, died on Saturday at his home in Kottakkal, Malappuram district. 
    • He was the managing trustee of Kottakkal Arya Vaidya Sala, a well-known Ayurvedic treatment center and manufacturer of high-quality Ayurvedic medications. 
    • Dr. Warrier, served as the Managing Trustee of Arya Vaidya Sala since 1954, and had been instrumental in bringing the century-old institution to new heights of glory and acclaim. 
    • On June 8th, he turned 100 years old. He was the nephew of Arya Vaidya Sala founder Vaidyaratnam P.S. Warrier. Madhavikutty K. Warrier, the late poet, was his wife. 



    In 1999, the country bestowed the Padma Shri on him, followed by the Padma Bhushan in 2010. 


    Over the course of his seven-decade career, he has become synonymous with Kottakkal Ayurveda. Dr. Warrier, a freedom warrior, gave Ayurveda a new face by looking at people holistically and treating the body and mind as a whole. 


    • In 2009, his book Smrithiparvam received the Kerala Sahitya Academy Award for best autobiography. The Canto of Memories, the English version, was likewise a great hit. 
    • He served as president of the All India Ayurvedic Congress on two occasions. 
    • Dr. Warrier treated a wide range of VVIPs in the nation as the head physician of Kottakkal Arya Vaidya Sala, including Presidents and Prime Ministers. 
    • Over the course of his almost seven-decade career, Warrier established a standard for Indian traditional healing and played a key part in the rebirth of Ayurveda. 
    • The Vaidya Sala developed into a renowned center of ayurveda medicine under Warrier's leadership, transforming traditional treatment into contemporary, classical therapy. 
    • Warrier never took consultation fees from wealthy or poor people as a physician. 
    • In the past six decades, P K Warrier had led the Arya Vaidya Sala to tremendous heights. Kottakal has become associated with his name.



    To learn more about  Kottakal Arya Vaidya Sala please visit, https://www.aryavaidyasala.com

    You may also want to read more about Ayurveda and Holistic Healing here.



    Ayurvedic Treatment for Allergies



      Allergies are a doshic response to a specific allergen, such as pollen, dust, chemicals on a rug, ragweed, or any strong chemical scent, according to Ayurvedic samprapti (pathogenesis). 


      3 Types Of Allergic Responses 


      • Vata Allergies 

      • Stomach bloating, gastric pain, and even intestinal colic are symptoms of Vata-type allergies.
      • Wheezing, sneezing, headaches, ringing in the ears, and sleeplessness are all symptoms of a vata allergy. 
      • Some people, for example, develop wheezing when they are exposed to dust or pollen. The wheezing is caused by the vata dosha constricting the bronchial tree. 
      • Insomnia and other vata-related symptoms may also be present. 

      • Pitta Allergies  

      • Pitta dosha is already present beneath the skin in a pitta allergy. 
      • When a person comes into touch with an allergen, such as chemicals, ragweed, or some synthetic materials, the pitta enters through the capillaries and causes a rash, itching, hives, urticaria, allergic dermatitis, or eczema, which are all pitta-type allergic responses. 

      • Kapha Allergy 

      • During the spring season, when plants and trees release pollen into the air, kapha allergies are common. 
      • When pollens, such as juniper or any other pollen, are breathed, they irritate the delicate mucous membrane in the nasal-respiratory tube, causing hay fever, colds, congestion, cough, sinus infection, and even asthma in certain individuals. 


      To effectively treat allergies, we must first determine if they are vata, pitta, or kapha in nature. Then we'll be able to decide on a specific treatment plan. 


      • Your prakruti (constitution) forecasts your allergy proneness in the majority of instances, maybe 80% of the time. 
      • That is, there is typically a link between an individual's constitution and the kind of allergic response they have. 
      • When the vikruti, or present state of the system, reveals a pitta imbalance, a person with pitta prakruti is more likely to develop a pitta allergic response. 
      • However, a kapha individual may have a vata imbalance owing to food, environmental circumstances, emotional issues, or other variables, and so on. 



      VATA-TYPE ALLERGIES AND THEIR TREATMENT 


      BASTI  

      • A dashamoola tea basti is one of the most effective treatments for vata-type allergies (enema). 
      • To prepare a tea, steep 1 tablespoon of the herbal compound dashamoola in 1 pint of water for 5 minutes. Cool the liquid, filter it, and use it as an enema.
      • This dashamoola tea basti may help with vata symptoms including wheezing, sneezing, dryness of the throat, dryness of the colon leading to distension, constipation, and abdominal pain. 


      HERBAL REMEDIES 


      • Use the following herbal formula: ashwagandha 1 component balancing 1 vidari, 
      • To alleviate vata allergies, mix these herbs in equal proportions and take 14 teaspoon of the powder 3 times a day, washed down with warm water.
      • To calm a severe wheezing condition, prepare one cup of ginger or licorice tea by boiling 1 teaspoon of the herb in 1 cup of water for approximately 3 minutes. 
      • After that, add 5 to 10 drops of mahanarayan oil, stir well, and drink one sip every 10 to 15 minutes. (If you don't have mahanarayan oil, use 12 teaspoon normal ghee instead.) 



      PITTA-TYPE ALLERGIES AND THEIR TREATMENT 


      HERBAL REMEDIES 


      • This herbal mixture is effective for pitta pacification: 8 components of shatavari dudha kama 1 part shanka bhasma, 12 parts guduchi 14th part 12 teaspoon of this combination, mixed with a little warm water, should be taken 2 or 3 times a day after meals. 
      • Apply neem oil or tikta ghrita (bitter ghee) to the skin if you have hives, rash, urticaria, dermatitis, or eczema. 


      PURIFICATION OF THE BLOOD 


      Individuals with high pitta, who are prone to acquiring pitta-type issues such as sunburn during the summer season, should perform rakta moksha, or bloodletting, before the summer season begins, according to Ayurveda. 


      • Despite the fact that this technique is not well-regarded in the West, it is nevertheless extensively used in India since it has proved to be an effective preventative and therapeutic strategy. 
      • To put it to good use right now, consider donating 12 pints (100 cc) of blood to a blood bank. This will aid in the relief of pitta-related diseases including allergic dermatitis and allergic eczema. 

      A blood-cleansing herbal combination may be used to have a similar effect. 


      • Mix equal parts of the herbs manjistha and neem, for example. neem 1 part manjistha 1 component After meals, take 12 teaspoon of this combination with warm water three times a day. It will purify the blood and aid in the recovery of pitta-type allergies. 
      • Burdock, a popular Western plant, is an effective blood purifier; prepare a tea with 12 teaspoon burdock per cup of boiling water and drink it 2 or 3 times each day. 



      KAPHA-TYPE ALLERGIES AND THEIR TREATMENT 


      HERBAL REMEDIES


      • Respiratory pulmonary congestion, cough, cold, asthma, or hay fever are common symptoms of kapha allergies. 
      • Use the herbal formula below to get relief from these symptoms: 4 components of sitopaladi 4 sections of yashti madhu abrak bhasma 18th part Take a quarter teaspoon of this combination with honey three times a day. 


      PURGATION THERAPY.

       

      • Excess kapha builds up in the stomach and lungs, causing kapha-type allergies. 
      • Purgation treatment is one method to alleviate congestion (virechana). 
      • Take 1 teaspoon of flaxseed oil (available in most natural food shops) 2 or 3 times a day for 2 or 3 days. 
      • This is going to be really effective. You may also utilize triphala.


      VOMITING THERAPY


      • Vamana, or vomiting treatment, is an Ayurvedic therapy that is especially effective for eliminating excess kapha from the stomach and respiratory system. 
      • However, I've observed that there is a significant cultural prejudice against vomiting in the West, and many individuals seem to be especially uncomfortable with this process. 
      • It is not only physically repulsive, but it may also be emotionally difficult, since some emotional puri cation may follow from the physical puri cation. 
      • So, if you're prone to strong emotions or have difficulty coping with them, you may want to avoid using vamana. 
      • If you wish to give it a try—and I want to stress that it is extremely effective for removing excess kapha—drink a stomach full of licorice tea and salt water, then vomit it, emptying the stomach. Begin by consuming several cups of licorice tea, followed by a pint of water with approximately 1 teaspoon of salt. 
      • Drink till your stomach hurts, then touch the back of your tongue and vomit. 


      WARNING
      : Do not use vaman treatment if you have high blood pressure, low blood pressure, hiatal hernia, or a history of cardiac issues. 



      ALLERGY HEALING INSTRUCTIONS FOR ALL TYPES OF ALLERGIES 



      TRIPHALA


      Take 12 to 1 teaspoon of triphala at night for all three kinds of allergies. 

      • Triphala is a laxative as well as a purgative. 
      • Amalaki, bibhitaki, and haritaki are the three herbs that make up this formula. 
      • Haritaki is good for the vata dosha, amalaki is good for the pitta dosha, and bibhitaki is good for the kapha dosha. 


      CHANGES IN DIET. 


      • Follow a vata-soothing diet for vata allergies, a pitta-pacifying diet for pitta allergies, and a kapha-reducing diet for kapha allergies. 


      WATCH YOUR FOOD COMBINATIONS. 


      • Individuals with allergies should avoid dietary pairings that are incompatible, such as milk and yogurt, meat and dairy, chicken and dairy, melon and grains, or fruits and grains. 
      • Banana milkshakes and milk-based "fruit smoothies" should be avoided. Please refer to a more comprehensive list of food incompatibilities. 


      GET AWAY FROM THE CAUSE. 


      • Most allergies should be avoided by avoiding the direct cause: the allergen. 
      • Cats, dogs, hair, pollen, mold, and other animals that cause allergies should be avoided at all costs.
      • Also, avoid synthetic fibers like polyester and rayon, which may trigger pitta-type skin sensitivities. Cotton clothing is recommended. 
      • Because of the huge amount of pesticides sprayed on cotton, you may want to stick to organic cotton goods, even if they are more costly. 


      ALLERGENS MUST BE BLOCKED. 


      • The respiratory route is often exposed to dust and other allergens. 
      • Ghee lubrication of the nasal mucous membrane is one method to reduce the effect of allergens that you can't avoid. 
      • This prevents the allergen from coming into close touch with the mucosal membrane. 


      NEEM OIL SHOULD BE USED. 


      • Applying neem oil to the exposed area of the body is another method to minimize or prevent the effects of environmental allergies. 
      • Because of the oil's presence on the skin, as well as neem's disinfecting qualities, contact with the allergen is reduced. 


      NOTE: Use neem herbalized oil, which is made from neem leaves boiled in a sesame or other oil basis. Neem extract in its purest form will be too potent. If even this herbalized neem oil is too powerful for you and causes itching or burning, dilute it with half and half coconut oil. 


      MEDITATION FOR STRESS RELIEF 


      • The majority of allergies are caused by stress. 
      • Stress creates an imbalance in the mind and body. 
      • Empty Bowl meditation is a kind of meditation that helps to restore equilibrium and, as a result, may assist with stress-related allergies.  


      YOGA POSTURES 


      • The Sun Salutation is the most beneficial yoga asana for kapha and vata allergies. 
      • Do the Moon Salutation if you have pitta allergies. 


      EXERCISES IN BREATHING 


      • For respiratory allergies including hay fever, wheezing, and sneezing, alternate nostril breathing is effective. 
      • Bhastrika (Breath of Fire) is beneficial for kapha-type allergies. 
      • In addition, ujjayi pranayama boosts immunity and is beneficial for allergies of all kinds.


      You may also want to read more about Ayurveda and Holistic Healing here.