ASHTANGAYURVEDA (eight branches of ayurveda)
·1) Kayacikitsa: General Medicine, This consists of the diagnosis and treatment of General diseases, like Fever, Diarrhoea etc. Caraka samhita is the main text in this area.
·2) Balacikitsa or Kaumarabhrutya: Paediatrics. In this are described the treatment of the diseases of the children and their nursing -the method of the correct nursing and bring up of children. In the case of infants several diseases may occur owing to the defect and default in the mothers' milk upon which it feeds. In this case, the mother also is to be treated for the benefit of the child. This treatment also is also part of this system. Kasyapa Samhita is the main text in this field
.
3) Grahacikitsa or Bhuta vidya: This branch deals with incantations and modes of exorcising the evil spirits and making offering to the Gods, Demons, Gandhrvas etc., for curing diseases originating from their malignant influences. These demoniacal possessions were originally understood to be various phases of deranged faculties of the mind or mental diseases and hence medicines are also prescribed in this system along with hypnotic treatments. Bhutavidya is not much different from Psychotherapy and Hypnotism of the modern age. But, now a days this system is not very popular.
4)Urdhwanga Cikitsa or salakya Tantra: This consists of diagnosis and treatment of diseases of the parts of the body restricted to the head (the part above the clavicle) and neck such as ears, eyes etc..
5)Salya Tantra: Any foreign matter that gets lodged in to human body and causes pain to that part may be called a Salya and salya Tantra means that branch of medical science that deals with Salyas. This branch consists of Surgery and Midwifery. In this section the method of removing foreign bodies such as, blades of grass, particles of stone, iron pieces etc. This deals with handling delivery cases, methods to bring about safe parturitions in cases of false presentation and Methods of using surgical instruments, of applying cauterise with the help of fire and alkaline substances, of applying bandages, of treating wounds and ulcers, and of treating various diseases that follow surgical potions.
6)Damshtra Cikitsa or agata Tantra.Toxicology,This is the branch that deals with the treatment of snakebite, rabies, Rat-bite etc.
7)Jara Cikitsa or Rasayana Tantra: This is the part dealing with preservation of youthfulness and prolongation of life as also preservation of strength, memory power etc.
8)Vrusha cikitsa or Vajeekarana Tantra is the science of preservation and restoring the reproductive power. For those in whom semen has decreased,vitiated,or dried up, this part gives the necessary treatment for its increase, and purification thereby imparting sexual vigour.0 comments Links to this post
THE TRIGUNAS (three qualities of mind)
The Trigunas
Just as the doshas are the essential components of the body, the three gunas - Satwa, Rajas and Tamas - are the three essential components or energies of the mind. Ayurveda provides a distinct description of people on the basis of their Manasa (psychological) Prakriti (constitution). Genetically determined, these psychological characteristics are dependent on the relative dominance of the three gunas.
While all individuals have mixed amounts of the three, the predominant guna determines an individual's mansa prakriti.
In equilibrium, the three gunas preserve the mind (and indirectly the body), maintaining it in a healthy state. Any disturbance in this equilibrium results in various types of mental disorders
.
Satwa, characterised by lightness, consciousness, pleasure and clarity, is pure, free from disease and cannot be disturbed in any way. It activates the senses and is responsible for the perception of knowledge.
Rajas, the most active of the gunas, has motion and stimulation as its characteristics. All desires, wishes, ambitions and fickle-mindedness are a result of the same.
While Tamas is characterised by heaviness and resistance. It produces disturbances in the process of perception and activities of the mind. Delusion, false knowledge, laziness, apathy, sleep and drowsiness are due to it.
Rajas and Tamas, as with the doshas, can be unbalanced by stress and negative desires as kama (lust), irshya (malice), moha (delusion and halucination), lobha (greed), chinta (anxiety), bhaya (fear) and krodha (anger). Each of these three properties is also comprised of sub-types and the particular sub-type to which one belongs to determine the qualities of that individual.
Satwika individuals are usually noble and spiritual in character, their nature determined as much by body type as their star constellation, having an element of kapha in their constitution.
Satwika Subtype Qualities
Brahma
Free from passion, anger, greed, ignorance or jealousy, possessing knowledge and the power of discrimination.
Arsa
Excellent memory, purity, love and self -control, excellent intellectual frame of mind, free from pride, ego, ignorance, greed or anger. Possessing the power of understanding and retention.
Aindra
Devotion to sacred books, study rituals and oblations. Devotion to virtuous acts, far- sightedness and courage. Authoritative behaviour and speech. Able to perform sacred rituals.
Yamya
Free from mean and conflicting desires and acts. Having initiative, excellent memory and leadership. Free from emotional binds, hatred, ignorance and envy. The capacity for timely action.
Varuna
Free from mean acts. Exhibition of emotion in proper place. Observance of religious rights.
Kubera
Courage, patience, and hatred of impure thoughts. Liking for virtuous acts and purity. Pleasure in recreation.
Gandharva
Possession of wealth, attendants and luxuries. Expertise in poetry, stories and epics. Fondness for dancing singing and music. Takes pleasure in perfumes, garlands and flowers. Full of passion.
Pitta dominated Rajasikas, intellectually oriented but vulnerable to temptations, are very human in their character and approach to life.Rajasika Subtype QualitiesAsura
Indulgence in self-praise, bravery, cruelty, envy and ruthlessness. Terrifying appearance.
Raksasa
Excessive sleep and indolence. Envious disposition. Constant anger, intolerance, and cruel behaviour. Gluttonous habits.
Paisala
Unclean habits. Cowardly, with a terrifying disposition. Gluttonous habits. Fondness for the opposite sex. Abnormal diet and regimen.
Sarpa
Sharp reactions. Excessive indolance. Frequent fearful disposition. Brave or cowardly attitude depending on situations.
Praita
Excessive desire for food. Envious character. Excessive greediness and actions without discrimination.
Sakuna
Full of passion. Unsteadiness, ruthlessness, and excessive attitude for food.
A dominant Vata ensures that Tamasika individuals are the most down to earth, concerned about fundamental questions of practical existence, specially when confronted by more spiritual and less physical issues.Tamasika Subtype QualitiesPasava
Lack of intelligence, forbidding dispositions, envious nature. Excessive sexual indulgence and sleep.
Matsya
Unsteadiness, constant passion, and cowardice. Excessive desire for water intake.
Banaspatya
Indolence. Excessive indulgence in food. Deficiency of intellectual faculties.
Just as the doshas are the essential components of the body, the three gunas - Satwa, Rajas and Tamas - are the three essential components or energies of the mind. Ayurveda provides a distinct description of people on the basis of their Manasa (psychological) Prakriti (constitution). Genetically determined, these psychological characteristics are dependent on the relative dominance of the three gunas.
While all individuals have mixed amounts of the three, the predominant guna determines an individual's mansa prakriti.
In equilibrium, the three gunas preserve the mind (and indirectly the body), maintaining it in a healthy state. Any disturbance in this equilibrium results in various types of mental disorders
.
Satwa, characterised by lightness, consciousness, pleasure and clarity, is pure, free from disease and cannot be disturbed in any way. It activates the senses and is responsible for the perception of knowledge.
Rajas, the most active of the gunas, has motion and stimulation as its characteristics. All desires, wishes, ambitions and fickle-mindedness are a result of the same.
While Tamas is characterised by heaviness and resistance. It produces disturbances in the process of perception and activities of the mind. Delusion, false knowledge, laziness, apathy, sleep and drowsiness are due to it.
Rajas and Tamas, as with the doshas, can be unbalanced by stress and negative desires as kama (lust), irshya (malice), moha (delusion and halucination), lobha (greed), chinta (anxiety), bhaya (fear) and krodha (anger). Each of these three properties is also comprised of sub-types and the particular sub-type to which one belongs to determine the qualities of that individual.
Satwika individuals are usually noble and spiritual in character, their nature determined as much by body type as their star constellation, having an element of kapha in their constitution.
Satwika Subtype Qualities
Brahma
Free from passion, anger, greed, ignorance or jealousy, possessing knowledge and the power of discrimination.
Arsa
Excellent memory, purity, love and self -control, excellent intellectual frame of mind, free from pride, ego, ignorance, greed or anger. Possessing the power of understanding and retention.
Aindra
Devotion to sacred books, study rituals and oblations. Devotion to virtuous acts, far- sightedness and courage. Authoritative behaviour and speech. Able to perform sacred rituals.
Yamya
Free from mean and conflicting desires and acts. Having initiative, excellent memory and leadership. Free from emotional binds, hatred, ignorance and envy. The capacity for timely action.
Varuna
Free from mean acts. Exhibition of emotion in proper place. Observance of religious rights.
Kubera
Courage, patience, and hatred of impure thoughts. Liking for virtuous acts and purity. Pleasure in recreation.
Gandharva
Possession of wealth, attendants and luxuries. Expertise in poetry, stories and epics. Fondness for dancing singing and music. Takes pleasure in perfumes, garlands and flowers. Full of passion.
Pitta dominated Rajasikas, intellectually oriented but vulnerable to temptations, are very human in their character and approach to life.Rajasika Subtype QualitiesAsura
Indulgence in self-praise, bravery, cruelty, envy and ruthlessness. Terrifying appearance.
Raksasa
Excessive sleep and indolence. Envious disposition. Constant anger, intolerance, and cruel behaviour. Gluttonous habits.
Paisala
Unclean habits. Cowardly, with a terrifying disposition. Gluttonous habits. Fondness for the opposite sex. Abnormal diet and regimen.
Sarpa
Sharp reactions. Excessive indolance. Frequent fearful disposition. Brave or cowardly attitude depending on situations.
Praita
Excessive desire for food. Envious character. Excessive greediness and actions without discrimination.
Sakuna
Full of passion. Unsteadiness, ruthlessness, and excessive attitude for food.
A dominant Vata ensures that Tamasika individuals are the most down to earth, concerned about fundamental questions of practical existence, specially when confronted by more spiritual and less physical issues.Tamasika Subtype QualitiesPasava
Lack of intelligence, forbidding dispositions, envious nature. Excessive sexual indulgence and sleep.
Matsya
Unsteadiness, constant passion, and cowardice. Excessive desire for water intake.
Banaspatya
Indolence. Excessive indulgence in food. Deficiency of intellectual faculties.
THE PANCHAMAHABHOOTHAS
PANCHAMAHABHOOTHASAccording to Ayurveda everything in life is composed of the Panchamahabhutas –
1)Akash (Space),
2)Vayu (Air),
3)Jal (Water),
4)Agni (Fire)
5)Prithvi (Earth).
Omnipresent, they are mixed in an infinite variety of relative proportions such that each form of matter is distinctly unique. Although each element has a range of attributes, only some get evident in particular situations. Constantly changing and interacting with each other, they create a situation of dynamic flux that keeps the world going.
Within a simple, single living cell for example the earth element predominates by giving structure to the cell. The water element is present in the cytoplasm or the liquid within the cell membrane. The fire element regulates the metabolic processes regulating the cell. While the air element predominates the gases therein. The space occupied by the cell denoting the last of the elements.
In the case of a complex, multi-cellular organism as a human being for instance, akash corresponds to spaces within the body (mouth, nostrils, abdomen etc.);
vayu denotes the movement (essentially muscular);
agni controls the functioning of enzymes (intelligence, digestive system, metabolism);
jal is in all body fluids (as plasma, saliva, digestive juices);
and prithvi manifests itself in the solid structure of the body (bones, teeth, flesh, hair etc).
The Panchmahabhutas therefore serve as the foundation of all diagnosis & treatment modalities in Ayurveda and has served as a most valuable theory for physicians to detect and treat illness of the body and mind successfully.
1)Akash (Space),
2)Vayu (Air),
3)Jal (Water),
4)Agni (Fire)
5)Prithvi (Earth).
Omnipresent, they are mixed in an infinite variety of relative proportions such that each form of matter is distinctly unique. Although each element has a range of attributes, only some get evident in particular situations. Constantly changing and interacting with each other, they create a situation of dynamic flux that keeps the world going.
Within a simple, single living cell for example the earth element predominates by giving structure to the cell. The water element is present in the cytoplasm or the liquid within the cell membrane. The fire element regulates the metabolic processes regulating the cell. While the air element predominates the gases therein. The space occupied by the cell denoting the last of the elements.
In the case of a complex, multi-cellular organism as a human being for instance, akash corresponds to spaces within the body (mouth, nostrils, abdomen etc.);
vayu denotes the movement (essentially muscular);
agni controls the functioning of enzymes (intelligence, digestive system, metabolism);
jal is in all body fluids (as plasma, saliva, digestive juices);
and prithvi manifests itself in the solid structure of the body (bones, teeth, flesh, hair etc).
The Panchmahabhutas therefore serve as the foundation of all diagnosis & treatment modalities in Ayurveda and has served as a most valuable theory for physicians to detect and treat illness of the body and mind successfully.
THE DHATHUS
The Dhathus
The Sapta (seven) Dhatus (tissues) elements form the pillars of the body that form the means of nourishment and growth while providing support to the body as well as the mind.
1)Rasa (fluid) Dhatu –Derived from the digested food, it nourishes each and every tissue and cell of the body and is analogous to the plasma.
2)Rakta (blood) Dhatu – Regarded as the basic of life, it is analogous to the circulating blood cells. It not only nourishes the body tissues, but provides physical strength and colour to the body.
3)Masma Dhatu – The muscle tissue, its main function is to provide physical strength and support for the meda dhatu.
4)(Meda (fat) Dhatu – Consists of adipose tissue providing support to ashti dhatu. It also lubricates the body.
5)Ashti Dhatu – Comprising of bone tissues, including cartilages, its main function is to give support to the majja dhatu and provide support to the masma dhatu.
6)Majja Dhatu – Denoting the yellow and red bone marrow tissue, its main function is to fill up the ashti and to oleate the body.
7)Shukra Dhatu – The main aim of this reproductive tissue is to help reproduction and strengthen the body.
Since the dhatus support and derive energy from each other, affecting one can influence others. For instance, interference in the manufacture of the plasma affects the quality of the blood, which in turn effects the muscle. Each tissue type has its own agni, which determines metabolic changes in the tissues. And forms by-products, which are either used in the body or excreted. Menstural periods for example are a by-product of rasa. The tissues are also governed by the three doshas, and any imbalance in them also causes imbalances in dhatus. Heavy periods therefore can also be caused by the effects of the excess of Kapha on plasma.
The Malas
The Malas
Malas are the various waste products of the dhatus produced during the normal metabolical process.
The three primary malas being Purisa (faeces), Mutra (urine) and Sweda (sweat).
Ayurveda clearly states that only a balanced condition of doshas, dhatus and malas is arogya (good health or disease free condition) and their imbalance is the cause of ill health or disease.
1)Purisa is the waste left back after nutrients of digested food have been absorbed in the small intestine. While water and salt absorbed in the large intestine, the residue now converted into solid faeces, leaves the body. The consistency of the faeces depending both on gastrointestinal mobility and nature of diet.
The tridoshas must be in balance to ensure normal evacuation. Pitta and kapha help digestion and vata governs the mobility throughout the process. Any discrepancy or imbalance between these can lead to various symptoms of abdominal heaviness or pain, flatulance, constipation or diarrohea. It may also give rise to diseases as rheumatoid arthritis, osteoarthritis, low-back pain, asthama, bronchitis as well as stomach ulcers and irritable bowels
.
2)Mutra is derived during the course of biological processes within the human body. The first stage of urine formation begins in the large intestine where fluids are absorbed into the system. The entire urinary system (kidneys, uterus, bladder and urethra) takes part in the formation and elimination of urine, regulating the fluid balance in our body and also maintaining blood pressure. Any imbalance of increased or decreased urine, may result in disorders as kidney stones urinary infections, cystitis, abdominal pain and bladder disorders.
3)Sweda is the third primary mala, and it occurs as a waste product during the synthesis of meda dhatu (fatty tissue). Eliminated through skin pores, it controls body temperature and helps to regulate the electrolytic balance. The channels responsible for bringing the sweat to skin surface are known as sweda vaha srotas. It is essential that normal formation and flow of sweat takes place as otherwise it may lead to skin infections, itching/burning sensation over the body, loss of fluid balance and reduced body temperature.
Balanced Doshas (humours), healthy Agni, a good state of tissues and their metabolic end- products lead to a balanced state of the senses, mind and spirit, all of which lead to health.
Malas are the various waste products of the dhatus produced during the normal metabolical process.
The three primary malas being Purisa (faeces), Mutra (urine) and Sweda (sweat).
Ayurveda clearly states that only a balanced condition of doshas, dhatus and malas is arogya (good health or disease free condition) and their imbalance is the cause of ill health or disease.
1)Purisa is the waste left back after nutrients of digested food have been absorbed in the small intestine. While water and salt absorbed in the large intestine, the residue now converted into solid faeces, leaves the body. The consistency of the faeces depending both on gastrointestinal mobility and nature of diet.
The tridoshas must be in balance to ensure normal evacuation. Pitta and kapha help digestion and vata governs the mobility throughout the process. Any discrepancy or imbalance between these can lead to various symptoms of abdominal heaviness or pain, flatulance, constipation or diarrohea. It may also give rise to diseases as rheumatoid arthritis, osteoarthritis, low-back pain, asthama, bronchitis as well as stomach ulcers and irritable bowels
.
2)Mutra is derived during the course of biological processes within the human body. The first stage of urine formation begins in the large intestine where fluids are absorbed into the system. The entire urinary system (kidneys, uterus, bladder and urethra) takes part in the formation and elimination of urine, regulating the fluid balance in our body and also maintaining blood pressure. Any imbalance of increased or decreased urine, may result in disorders as kidney stones urinary infections, cystitis, abdominal pain and bladder disorders.
3)Sweda is the third primary mala, and it occurs as a waste product during the synthesis of meda dhatu (fatty tissue). Eliminated through skin pores, it controls body temperature and helps to regulate the electrolytic balance. The channels responsible for bringing the sweat to skin surface are known as sweda vaha srotas. It is essential that normal formation and flow of sweat takes place as otherwise it may lead to skin infections, itching/burning sensation over the body, loss of fluid balance and reduced body temperature.
Balanced Doshas (humours), healthy Agni, a good state of tissues and their metabolic end- products lead to a balanced state of the senses, mind and spirit, all of which lead to health.
