You are on page 1of 170

Ayurveda Articles

Page 1

Ayurveda Articles
In this section you can find several Ayurvedai articles written by Dr. Marc Halpern, as well as numerous student research papers.

Ayurveda Research Papers (CCA Student papers)


The selected papers published on our website have been written by students of the California College of Ayurvedai as a part of their required work toward graduation.

Allopathic and Ayurvedic Approaches to Leucoderma (by Rama D. Napolitani C.A.S)


Table of contents 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Introduction Modern Medicine and Leucoderma Ayurvedai and Leucoderma Classical Ayurveda and Svitra Nidanam Purvarupa (earliest signs/symptoms) Rupa (clinical signs/symptoms) Samprapti (pathogenesis of the condition) Chikitsa (Overview) Herbal Chikitsa References

Introduction Leucoderma, also known as vitiligo is a skin disorder that affects nearly 2% of the world population. [1] Allopathy, the system of medicine in widespread practice today offers palliative measures, but no cure. By contrast, the Charaka Samhita , a two thousand-year-old Indian Ayurvedic text [2] , provides a description of leucoderma with recommendations for treatment . In this paper, the modern medical understanding and treatment of leucoderma will be discussed. Then, a detailed Ayurvedic analysis and approach to management will be presented. Modern Medicine and Leucoderma Leucoderma, a Latin word, meaning white skin' is caused by the destruction of melanocytes; the cells responsible for skin color. There are many theories as to what may be responsible for causing leucoderma. Researchers have suggested an auto-immunological, neurological or auto-cytotoxic origin. None of these have been proven definitive. [3] The disorder is said to affect all races and genders equally and in 95% of cases, leucoderma manifests before age 40. [4] As for a possible hereditary link, approximately one third of cases report a family history. The most commonly afflicted areas of the body are the sun-exposed tops of hands and faces, and hyper-pigmented areas of the body, such as the groin, nipples, genitalia and axilla. [5] The disorder is not infectious, nor does it cause pathological harm. However, leucoderma does leave the skin aesthetically disfigured, often causing psychological and emotional stress. In consideration of no known medical cure, allopathic treatment of leucoderma offers two approaches to the management of this disorder: protection of depigmented patches and repigmentation therapies. Due to the absence of melanocytes in depigmented skin, the body is unable to provide adequate UV light shielding from the harmful rays of the sun; thus protection of depigmented patches is of paramount importance. To minimize exposure to UV concentrated light, protective measures are encouraged, such as the application of Sunscreen 15-30 SPF or the use of protective clothing. 5 In addition to protecting leucodermic patches, many cosmetic products are available that act to camouflage the affected skin. The second approach to the management of leucoderma focuses on repigmentation therapies. Common therapies are of three types: The topical application of potent corticosteroids, (PUVA) psoralen photochemotherapy and surgical therapies. Of these interventions PUVA is considered the most effective treatment available in the United States, however the treatments are time-consuming, side effects can be severe, 4 and complete repigmentation only occurs in 15-20%. 5 Interestingly, psoralens used with photochemotherapy are obtained from the ancient Ayurvedic herb known as Vakuchi (psoralea corylifolia). [6] Ayurvedai and Leucoderma Ayurveda, a Sanskrit term meaning science of life', is said to be the most ancient system of medicine in widespread practice today. In fact, the archeological findings of the Bower Manuscripts' support the notion that Ayurveda has been in continuous practice for more than two millennia.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 2

[7] The practice of Ayurveda finds its roots in a body of knowledge and principles that were systematized in the Charaka Samhita , a treatise written more than two thousand years ago. In this ancient text a description and treatment for leucoderma is discussed. However, the basic theory, principles and objectives of Ayurveda will first be presented. Ayurveda, an ancient healing system and a medical science, first seeks to restore, then maintain Svastha of the body and mind. S vastha, meaning health in English, has a definition in Ayurveda that, when fully understood, sheds much light on the objective of this system of medicine. Health is defined as physical and mental well-being; freedom from disease, pain, or defect; normalcy of physical and mental functions; soundness. [8] Ayurveda, defines Svastha in Sanskrit as: sama dosah samagnis ca sama dhatu mala kriyah prasannatmendriya manah svastha ityabhihiyate (Sushruta Samhita, 15.38) One who is established in Self, who has balanced doshas, balanced agni, properly formed dhatus, proper elimination of malas, well functioning bodily processes, and whose mind, soul, and senses are full of bliss, is called a healthy person . [9] In this Ayurvedic definition of health, not only is the western concept of health encompassed, but there are other layers, that of the doshas, agni, dhatus, and malas. Hence, Ayurveda views health as a balance of the doshas which are vata, pitta, kapha i(in consideration of one's prakruti), properly formed/functioning dhatus (seven tissues of the body), and proper elimination of malas (waste products). Thus, when Ayurveda looks at a disease such as leucoderma, invariably, these aforementioned factors are taken into account and discussed. Unique to Ayurveda, is its understanding and articulation of disease. In western medicine when a disease or a group of symptoms is examined, analyzed, then given a name, the disease has been diagnosed'. In contrast, the Ayurvedic approach to disease diagnosis seeks first to define its' root, or its' roganam mulakaranani; [10] it is considered as important to define the root of a disease as it is to name a disease. In Ayurvedic medicine, the process by which a disease is understood and diagnosed is called s arvaroga nidanam and is composed of five parts: nidanam (causative factors or etiology), purvarupa (earliest signs/symptoms), rupa (clinical signs/symptoms), samprapti (pathogenesis of the condition), and upasaya (diagnostic tests). [11] Traditionally, when a disease is being discussed, the five parts of the sarvaroga nidanam will be presented. Indeed, the ancient Ayurvedic text, Charaka Samhita , presents skin disease (kustha) following this format. Classical Ayurveda and Svitra In Ayurvedic classical literature, such as the Charaka Samhita , leucoderma also known as white leprosy is called svitra or kilasa. [12] It is within volume III, chapter VII of this aforementioned text where kustha (obstinate skin diseases) and leucoderma are discussed. The sarvaroga nidanam of kustha and svitra share many common threads as will now be presented. [13] Nidanam The development of leucoderma in an individual is said to be caused by the incorporation of the following unwholesome regimes into their life: Intake of mutually contradictory food, and drinks which are liquid, unctuous and heavy; Suppression of natural urges; Performance of physical exercise in excessive heat and after taking very heavy meals; Transgression of the prescribed order of the intake of food and with reference to heat and cold, as well as fasting; Use of cold water immediately after exposure to scorching sun, exertion, or exposure to frightening situations; Intake of uncooked food and/or intake of food, before the previous meal is digested; Excessive intake of food prepared of freshly harvested grains, curd, fish, salt, and sour substances. Untruthfulness, ungratefulnessinsult of preceptors, sinful acts misdeeds of past lives. Purvarupa (earliest signs/symptoms) Excessive or absence of perspiration; Discoloration of patches on the skin; Horripilation, itching, pricking pain, physical exhaustion, mental fatigue Rupa (clinical signs/symptoms) Daruna- when dosha (chiefly) vitiates the rakta or the blood, the patches will be red in color.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Caruna- when dosha (chiefly) vitiates the mamsa or the muscle tissue, the patches will be coppery in color. Kilasa- when dosha (chiefly) vitiates the medas or the fat, the patches will be white in color. [This is the most common rupa (clinical presentation) of svitra hence leucoderma is often called kilas] Samprapti (pathogenesis of the condition) In the Charaka it says the three vitiated dosha mix with the dhatus, namely the rasa, rakta, mamsa, medas, and result in the white patches. Ayurveda maintains that leucoderma is caused by some morbidity of the liver which is a vitiation of pitta. [14] Below in table 1, is the authors' rendition of a samprapti for leucoderma. The format used for presentation was designed and created by Dr. M. Halpern as a tool to articulate a disease process. Table 1 : Samprapti and Herbal Chikitsa Summary Vata-Pitta type Leucoderma

Page 3

{vata i pushing pitta, or primary pitta vitiation}

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 4

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 5

Stage

Evidence

Dosha

Sub-dosha Dhatu

Srota

Category

Laxatives A/A Possible constipation and gas Vata Apana Rasa Purishavaha srota Demulcents Carminative

Mild, transient systemic dryness

Vata

Vyana

Rasa

Rasavaha srota

Demulcents

Mild transient feeling of cold

Vata

Vyana

Rakta

Raktavaha srota

Circulatory Stimulants

RMD

White skin patches with irregular edges, asymmetry

Vata

N/A

Rasa, Rakta, Mamsa, Medas,

Rasa, Rakta, Mamsa and Medo vaha srota

Skin tonics, Liver tonics

RMD

Decreased Sweat Vata

Vyana

Rasa

Rasavaha srota Svedavaha srota

Demulcents

RMD

Worry/anxiety

Vata

Vyana

N/a

Manovaha srota

Nervine Tonics Nervine sedatives

A/A

Possible loose stool, burning indigestion

Pitta

Pachaka

Rasa

Annavaha srota

Demulcents Cool dipanas

Transient mild burning mucus membranes

Pitta

N/A

Rasa

Rasavaha srota

Demulcents

Transient mild feelings of warmth

Pitta

Ranjaka

Rakta

Raktavaha srota

Alteratives

RMD

White Pitta symmetrical skin patches

Bhrajaka

Rasa

Mamsavaha srota, medovaha srota

Liver tonics, Skin tonics

RMD

Excessive sweating

Pitta

N/A

Rasa

Rasavaha srota Svedavaha srota

Alteratives

RMD

Anger, criticism

Pitta

Sadhaka

N/A

Manovaha srota 05/12/2011 9:55:28 AM

http://www.ayurvedacollege.com/book/export/html/2

Ayurveda Articles Nervine Tonics Nervine sedatives

Page 6

In the above samprapti, it is indicated that vata dosha accumulates in the purishvaha srota resulting in poor elimination, then overflows into the rasa and rakta dhatu. When vata relocates to the rasa and rakta dhatu it results in deficient flow through the rasa and raktavaha srota. Coupled with pitta vitiation, in due course, an altered functioning of the liver 6 occurs, which in turn contributes to impaired elimination/management of impurities in the body. It is understood in Ayurveda, that deficient flow through the raktavaha srota vitiates posaka rakta (the building blocks of the mamsa dhatu). [15] Since the mamsa dhatu is responsible for healthy skin, it stands to reason that an impairment of the skin may result. In essence, an accumulation of vata and pitta dosha and ama (toxins) in the srotas and dhatus is resulting in impaired function, as well as inferior production, of tissue. Consequently, one can understand why the Charaka says, The patient of svitra should (first) be cleansed by the administration of elimination therapies and thereafter [16] employ other measures. Thus it is essential that ama and excess dosha be expelled from the body, only then can the restoration of healthy tissue commence. Next, Ayurvedic treatments (chikitsa) for leucoderma will be discussed. Chikitsa (Overview) An Ayurvedic treatment plan starts with measures to arrest the ongoing aggravation of dosha in the body. The digestive track is targeted first with the implementation of a dosha appropriate diet. For example, if pitta-dosha aggravation were present, then a pitta pacifying diet would be implemented. Salt intake should be minimized and restricted to rock salt only, as this will further expedite recovery from kilas. [17] Concomitantly, lifestyle would be closely evaluated for possible nidanam (causative factors), and these would be corrected. Once all correctable causative factors such as lifestyle and diet have been addressed, proper eliminative measure would be taken to facilitate the removal of ama (toxins) and excess dosha from the body. Eliminative measures must initially be employed, taking into consideration a patients' agni and level of ojas, then might herbal remedies prove effective. Purification kriyas such as oleation (application of oil), svedana i (fomentation or heat therapy) and vrechana (purgation) are employed to (1) loosen and liquefy ama and excess dosha from the various sites of accumulation in the tissue, (2) mobilize ama and excess dosha, (3) facilitate removal of ama and excess dosha from the body. [18] An additional manner of purification often mentioned with leucoderma is called rakatamoksha (therapeutic bloodletting). In this treatment, excess pitta dosha in the rakta dhatu is being removed via one of the following methods: Removal of 300cc of blood via venipuncture (performed following oleation and svedana) [19] Topical application of leeches to affected areas. A case study published in 2004 demonstrated complete resolution of vitiligo in a six year old boy whom had incorporated raktamoksha (per topical application of leeches) in his Ayurvedic treatment plan, There was a marked difference in the skin color after the first (application). The skin started to appear pink. After a period of 2 weeks leeches were applied again, the client continued with herbs and the local application of Bakuchi oil. Gradually the skin started getting back it's brownish hue, the hair on the scalp that had turned white at the patch started turning black again patches regained their color fully after a period of two months [20] With proper elimination of excess dosha and ama, then herbal remedies may prove effective. Herbal Chikitsa An abundance of herbs are mentioned in the Ayurvedic texts, many of which are readily available today. Several of these herbs have been studied in Indian laboratories. Interestingly, properties identified in the lab often support the Ayurvedically identified properties. For example, Khadira (acacia catechu), as a decoction, is recommended for treatment of leucoderma. 6 The rasa of Khadira is bitter and astringent. Its' virya is cold, and its vipaka is pungent. It is said to balance both Pitta and kapha dosha. Laboratory studies have identified constituents shown to regenerate liver cells, as well as providing anti-fungal and anti-inflammatory effects. [21] A decoction of khadira and amla is recommended as a two-ounce dose every morning. 7 Another herb, Vernonia anthelmintica (somaraja/kattu-shiragam/purple fleabane), is also reported to be an effective remedy for vitiligo. The rasa is bitter, virya is warm and the vipaka is pungent. In the Indian Materia Medica a few remedies with this herb are mentioned: (1) The powdered seeds of this herb taken with a decoction of emblic myrobalans (amalaki or nellikkai) and catechu. (2) The powdered seeds taken alone (1 tsp.) (3) The powdered seeds taken with black pepper or black sesame seeds in equal parts, daily in the morning, with warm water, just after perspiring. It is indicated that if one of the above methods is followed for one year, resolution of vitiligo will occur. [22] However, the one herb most often mentioned with leucodermic treatment is Vakuchi (psoralea corylifolia Linn). This herb is recognized as being helpful for treatment by all the major medical disciplines, Ayurvedic, Chinese, Unani, as well as Western medicine. Vakuchi, also called Bakuchi or karpkarishi has a pungent and bitter rasa, a warm virya, and a pungent vipaka. [23] Most sources suggest taking vakuchi internally as well as topically. The seeds, as a powder (churna), are recommended for internal use. The parts of the plant used for topical applications are the essential oil extracted from the seeds, or a medicated oil prepared from the seeds. As a diluted essential oil, when topically applied to white depigmented patches, it is reported to act on both the Rouget's cells and the melanoblastic cells of the skinstimulation (of these cells) by the oil leads them to form and exude pigment which gradually diffuses into the decolorized areas. [24] Other methods of preparation and administration of this herb are as follows:

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles The paste of the seeds made with milk is rubbed into the affected parts of the skin. However if continuous application irritates the skin, the treatment should be discontinued for some time. 5

Page 7

Equal parts of the seeds of Vakuchi, seeds of chakramarda (cassia tora), and the wood of Mahanimba (melia azdarach or persian lilac) made into a paste with rose water is applied over the white patches. The persian lilac can be substituted with Nimba (Indian lilac or neem) berries. [25] Another formulation including vakuchi, Pancha-nimba gutica or Pancha-amrita is recommended in daily doses of 4 drachms (this is equal 1 tablespoon). To prepare, take the five different portions of the neem tree, namely the flowers, fruits, leaves, bark, and roots 15 parts each powdered to 1 part each of the following substances: iron oxide, chebulic myrobalans, seeds of cassia tora, triphala, fruit of Semecarpus anacardium, embelia ribes, sugar, emblic seeds, curcuma longa, long pepper, black pepper, dry ginger, seeds of psoralea corylifolia, pods of cassia fistula and tribulus terrestris all powdered. Mix all together and make into paste in the juice of eclipta erecta. Then mix with the decoction (1 in 8) of the bark of acacia catechu. [26] A final area of treatment comes into focus when considering the last nidanam (causative factor) of this disorder which is, untruthfulness, ungratefulnessinsult of preceptors, sinful acts misdeeds of past lives. This nidanam has its' roots in the concept of karma. The law of cause and effect can be seen manifesting in many diseases afflicting our society. A person smoking daily for the past 30 years, who is discovered to have lung cancer, illustrates the concept of karma in action. Lung cancer is the effect. Smoking a known carcinogen, daily for 30 years, is the cause. This is a simplified example of karma. A more complex example is the all too often 60-year-old obese male with elevated cholesterol complaining of severe sudden chest pain. After presenting to the hospital with elevated troponin levels and tombstone t-wave elevations per EKG, he is informed he is having a massive heart attack. When cardiac cathaterization reveals that some of the arteries leading to his heart are severely occluded, he is told that the cause of his heart attack is the severe arterial sclerosis, which was caused by his elevated cholesterol. He might then be told that the poor diet and absence of exercise that he reports caused his elevated cholesterol. In essence this is karma in action. The cause is a life long poor diet, coupled with the absence of exercise, resulting in elevated lipid levels, ultimately leading to the massive heart attack. While many behaviors are clear causes of disease, others are much subtler. Ayurveda encourages a regular practice of self-introspection such as meditation, by which an awareness and clarity of judgement develops. People shower and brush their teeth often to maintain cleanliness of body and mouth. A regular practice of meditation can provide a similar cleansing, of the mind and thoughts. Clarity of mind produces balanced judgment and right decisions which in turn promote right actions, hence healthy results. Character is nurtured midst the tempests of the world" -Goethe Having once been rough and jagged, the weather worn surface of an ocean cliff is only now smooth and beautiful due to the indiscriminant sculpturing of powerful ocean waves. So too do the trials and tribulations of life have mysterious ways of sculpting beauty out of humanity. Perhaps disease is a method nature uses to sculpt and refine creation. Vitiligo like any other ailment affecting humanity is a manifestation of disease. In this paper its roots have been articulated, and Ayurvedic remedies presented. In Western medicine, reduction of symptoms alone is all too often the result. However, leucoderma stubbornly refuses to be cured by allopathic methods. On the other hand, many cases of leucoderma have been resolved with Ayurveda. The key to successfully treating disease is a comprehensive approach. Ayurveda offers this. The key to resolving Disease is to treat the root. Ayurveda offers this. Finally, the key to restoring health is to address the individual as a WHOLE. Ayurveda achi References [1] Zhang XJ, Liu JB, Gui JP, et al. Characteristics of genetic epidemiology and genetic model for vitiligo. J Am Acad Dermatol.2004, 51 (3): 383-90. [2] Pillai, Kandaswamy. History of Siddha Medicine, Government of Tamil Nadu Manorama Press 1979 1 st Edition: pp. 192. [3] Yu, Dr. Hsin-Su. Melanocyte Destruction and Repigmentation in Vitiligo: A Model for Nerve Cell Damage and Regrowth, J Biomedical Science 2002;9:564 [4] Moshell, Alan. Et al. National Institute of Health Pub No. 01-4909. May 2001 [5] Dr Su, R. Handbook of Dermatology & Venereology 2 nd Edition: www.hkmj.org.hk/skin/vitiligo/html [6] Electronic Textbook of DermatologyBotanical Dermatology, Phytophotodermatitis, www.telemedicine.org/botanica/bot5.htm . 01/06: pg. 1 [7] Pillai, Kandaswamy. History of Siddha Medicine, Government of Tamil Nadu Manorama Press 1979 1 st Edition: pp. 186-92. [8] Webster's New World Dictionary, Simon & Schuster, Inc. 1988 3 rd College Edition: pg. 621 [9] Lad, Vasant D. Text Book of Ayurveda, The Ayurvedic Press 2002 1 st Edition: pg. 279 [10] Athavale, Dr. V.B. Pathogenesis in Ayurveda, Chaukhamba Sanskrit Pratishthan, Delhi , 2001, 2 nd Edition: pg. 141 [11] Halpern, Dr. Marc. Clinical Ayurvedic Medicine , California College of Ayurveda, 2005, 4 th Edition: pg. viii [12] Dash, Bhagwan et al. Charaka Samhita, Chowkhamba Sanskrit Series Office, Varanasi-1, 2003: Vol. III, pp. 359-63.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles [13] Dash, Bhagwan et al. Charaka Samhita, Chowkhamba Sanskrit Series Office, Varanasi-1, 2003: Vol. III, pg. 318-63 [14] Murthy, Dr.N et al. Ayurvedic Cures for Common Diseases, Orient Paperbacks, Delhi , 1995: pg. 94 [15] Halpern, Dr. Marc. Principles of Ayurvedic Medicine , California College of Ayurveda , 2003, 5 th Edition: pg. 3.19-20 [16] Dash, Bhagwan et al. Charaka Samhita, Chowkhamba Sanskrit Series Office, Varanasi-1, 2003: Vol. III, pg. 359-363 [17] Murthy, Dr.N et al. Ayurvedic Cures for Common Diseases, Orient Paperbacks, Delhi , 1995: pg. 95 [18] Halpern, Dr. Marc. Principles of Ayurvedic Medicine , California College of Ayurveda , 2003, 5 th Edition: pg. 8.19, 8-28, 8.39-41 [19] Ranade, Dr.Subhash, Natural Healing Through Ayurveda, Motilal Banarsidass, Delhi , 1999: pg.159 [20] Kelkar, Dr. Rucha: Vitiligo and Blood Letting- A Novel Approach: Compilation of Papers Presented at the National Ayurvedic Medical Association Conference 10/21-24, 2004: pp. 63-65 [21] Williamson, E. Major Herbs of Ayurveda, Churchill Livingstone 2002: pp. 13-15. [22] Nadkarni, Dr.K. Indian Materia Medica, Popular Prakashan LTD Reprinted 2002, Volume 1: pg. 1269 [23] Gogte, Vaidya V.M. Ayurvedic Pharmacology & Therapeutic Uses of Medicinal Plants (Dravyagunavignyan), Bhavan's Book University 2000: pp.436. [24] Nadkarni, Dr.K. Indian Materia Medica, Popular Prakashan LTD Reprinted 2002, Vol. 1: pg. 1021

Page 8

[25] Dastur,J.F. Everybody's Guide to Ayurvedic Medicine- a Repository of Therapeutic Prescriptions Based on the Indigenous Systems of India, Taraporevala Sons & CO. Bombay-1, 1960: Pg. 209 [26] Nadkarni, Dr.K. Indian Materia Medica, Popular Prakashan LTD Reprinted 2002, Volume 1: pg. 783 [1] Zhang XJ, Liu JB, Gui JP, et al. Characteristics of genetic epidemiology and genetic model for vitiligo. J Am Acad Dermatol.2004, 51 (3): 383-90. [2] Pillai, Kandaswamy. History of Siddha Medicine, Government of Tamil Nadu Manorama Press 1979 1 st Edition: pp. 192. [3] Yu, Dr. Hsin-Su. Melanocyte Destruction and Repigmentation in Vitiligo: A Model for Nerve Cell Damage and Regrowth, J Biomedical Science 2002;9:564 [4] Moshell, Alan. Et al. National Institute of Health Pub No. 01-4909. May 2001 [5] Dr Su, R. Handbook of Dermatology & Venereology 2 nd Edition: www.hkmj.org.hk/skin/vitiligo/html [6] Electronic Textbook of DermatologyBotanical Dermatology, Phytophotodermatitis, www.telemedicine.org/botanica/bot5.htm . 01/06: pg. 1 [7] Pillai, Kandaswamy. History of Siddha Medicine, Government of Tamil Nadu Manorama Press 1979 1 st Edition: pp. 186-92. [8] Webster's New World Dictionary, Simon & Schuster, Inc. 1988 3 rd College Edition: pg. 621 [9] Lad, Vasant D. Text Book of Ayurveda, The Ayurvedic Press 2002 1 st Edition: pg. 279 [10] Athavale, Dr. V.B. Pathogenesis in Ayurveda, Chaukhamba Sanskrit Pratishthan, Delhi , 2001, 2 nd Edition: pg. 141 [11] Halpern, Dr. Marc. Clinical Ayurvedic Medicine , California College of Ayurveda, 2005, 4 th Edition: pg. viii [12] Dash, Bhagwan et al. Charaka Samhita, Chowkhamba Sanskrit Series Office, Varanasi-1, 2003: Vol. III, pp. 359-63. [13] Dash, Bhagwan et al. Charaka Samhita, Chowkhamba Sanskrit Series Office, Varanasi-1, 2003: Vol. III, pg. 318-63 [14] Murthy, Dr.N et al. Ayurvedic Cures for Common Diseases, Orient Paperbacks, Delhi , 1995: pg. 94 [15] Halpern, Dr. Marc. Principles of Ayurvedic Medicine , California College of Ayurveda , 2003, 5 th Edition: pg. 3.19-20 [16] Dash, Bhagwan et al. Charaka Samhita, Chowkhamba Sanskrit Series Office, Varanasi-1, 2003: Vol. III, pg. 359-363 [17] Murthy, Dr.N et al. Ayurvedic Cures for Common Diseases, Orient Paperbacks, Delhi , 1995: pg. 95 [18] Halpern, Dr. Marc. Principles of Ayurvedic Medicine , California College of Ayurveda , 2003, 5 th Edition: pg. 8.19, 8-28, 8.39-41

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles [19] Ranade, Dr.Subhash, Natural Healing Through Ayurveda, Motilal Banarsidass, Delhi , 1999: pg.159 [20] Kelkar, Dr. Rucha: Vitiligo and Blood Letting- A Novel Approach: Compilation of Papers Presented at the National Ayurvedic Medical Association Conference 10/21-24 , 2004: pp. 63-65 [21] Williamson, E. Major Herbs of Ayurveda, Churchill Livingstone 2002: pp. 13-15. [22] Nadkarni, Dr.K. Indian Materia Medica, Popular Prakashan LTD Reprinted 2002, Volume 1: pg. 1269 [23] Gogte, Vaidya V.M. Ayurvedic Pharmacology & Therapeutic Uses of Medicinal Plants (Dravyagunavignyan), Bhavan's Book University 2000: pp.436. [24] Nadkarni, Dr.K. Indian Materia Medica, Popular Prakashan LTD Reprinted 2002, Vol. 1: pg. 1021

Page 9

[25] Dastur,J.F. Everybody's Guide to Ayurvedic Medicine- a Repository of Therapeutic Prescriptions Based on the Indigenous Systems of India, Taraporevala Sons & CO. Bombay-1, 1960: Pg. 209 [26] Nadkarni, Dr.K. Indian Materia Medica, Popular Prakashan LTD Reprinted 2002, Volume 1: pg. 783

An Ayurvedic and Yogic Perspective of Mental Illness (by Gauri Eleanora Trainor C.A.S)
See PDF document Attachment Size

Mental_Illness.pdf 149.14 KB

Applying The Knowledge of Ayurveda to Appraise the US Nutritional Paradigm


By Mrunalini R. Patel, BSc.
Attachment Size

Research project final.pdf 1.36 MB

Ayurveda and the Treatment of Attention Deficit Dissorder: (By Ryan Strong)
Ayurvedai is the worlds oldest and most complete holistic healing modality. Although Ayurveda appears in the Rig Veda, dating back over 3000 years, it is widely believed to be thousands of years older. Ayurveda in relative terms is ancient, yet it is not a relic of the past. Rooted deep in timeless wisdom, Ayurveda is ageless. It has been continually practiced for millennium, passed down from generation to generation, Ayurvedic medicine remains alive, enlightening and healing. Ayurveda recognizes life as one unified spirit that contains and connects the energy of the universe to the individual soul. Ayurveda sees every life form as a unique combination of matter, spirit and mind. It approaches healing by balancing the elemental forces that make up the physical and spiritual construct of our universe. Ayurveda is the knowledge of how to live, this knowledge brings awareness of our situation here on earth, it is very practical and yet it is profound. Awareness and understanding of our true selves, the environment, and how the two interact. Ayurveda looks at the qualities inherent in all matter, to the energy that pulses through all life. According Ayurvedic theory, there are three main constitutions make up the body. These constitutions are often referred to as doshas or humors. Every person has a unique dosha, with different combinations of ether, air, fire, water, and earth. These elements combine to make up Vata, Pitta, and Kapha. Vata dosha having more air and ether, with pitta being more so fire. Earth and water make up Kapha dosha. Ayurvedic medicine seeks to recognize the dosha in each person in order to understand any imbalances that may cause disease. By examining the doshic qualities of modern diseases, Ayurveda can balance and heal them. One such ailment that widely affects people today is Attention Deficit Disorder (ADD). This disorder was known and treated by Ayurvedic doctors in ancient times, and continues to be treated by Ayurvedic doctors today. By looking at modern and classical Ayurvedic writings to shed

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 10

light on the causes, we can learn holistic treatments that can heal this disorder. This disorder considered benign by some, is very serious. Millions of people struggle with ADD, and the numbers continue to rise. ADD is defined by the Diagnostic and Statical Manual of Mental Disorders as inattention, compulsive behavior, and hyperactivity.[1] According to the Attention Deficit Disorder Association www.adda.org , over eight million adults, and two million children have a form of this disorder.[2] People who suffer from ADD will have varying degrees of symptom intensity. ADD may also be referred to as ADHA (Attention Deficit /Hyperactivity Disorder). ADHD presents with more hyperactivity. ADD is further classified as Adult ADD or Child ADD. This only indicates the age of the person who has ADD and is not a differential diagnosis. ADD was recognized but not defined by the psychiatric world until the mid 1970's. Up until the last couple years, some children diagnosed with ADD were thought to grow out of the condition as they got older. It is now thought that children whose ADD symptoms disappeared as they grew up, were in fact wrongly diagnosed. It is now believed by western medicine that ADD is a life long affliction. Most people can relate to feeling unfocused, and we all have made impulsive decisions. Certainly most people at one time or another have felt hyper. So, what are the differences between common experiences, and what is experienced by people who have Attention Deficit Disorder? This question makes it hard for doctors to diagnose ADD. ADD is defined as having one or more of three main symptoms; inattention, compulsive behavior, and hyperactivity. In addition, there are nine defining secondary symptoms associated with ADD used to diagnose the condition. The most common are insomnia, learning disabilities, and delayed language development. The majority of people with ADD have two if not three of these secondary symptoms. A person suffering from this ailment will find it hard to complete tasks, meet deadlines, and manage their time. Dr. Thomas Brown author of Attention Deficit Disorder, suggests ADD effects the executive functions of the brain, getting started, shifting focus, making an effort, being persistent, being organized, managing time, managing frustration, and retrieving things from memory, can all be compromised when suffering from ADD.[3] According to Dr. Russell Barkley www.russellbarkley.org, people who suffer from ADD have impaired response, impulse control, poor sustained attention, remembering to do things, delayed development of language, poor rule following, and regulation of emotion.[4] Any one symptom of ADD can pose a problem, but combined, these symptoms can create real life challenges to work, school, relationships, and just about every facet of life. People who suffer from ADD will be plagued with many difficulties. Dr. Russell Barkley lists that , up to 36% of people with ADD will drop out of high school, up to 40% suffer from low self-esteem, up 25% will suffer from clinical depression, and up to 25% will suffer from long term addiction to drugs and or alcohol.[5] According to Kenneth Appelbaum in The American Journal of psychiatry, up to 45% percent of American inmates may suffer from ADD.[6] Although there has never been a widespread study on American inmates, a study published by the Norwegian University of Science and Technology, suggests that ADD is very prevalent in the inmate population in Norway.[7] The Suicide and Mental Health Association International, http://suicedandmentalhealthassociationinternational.org, website, Lists higher rates of failed marriages, motor vehicle accidents, teen pregnancy, and increased rates of suicide by ADHD sufferers.[8] In the book Driven To Distraction by Dr. Edward M. Hallowell and Dr. John J. Rately, they suggest that men and women who have ADD will seek out stimulation, negative or positive, from drugs, sex, and excess eating. A study published by the a Nutritional Disorder Clinic in Toronto Canada, suggests a link between obesity and ADD.[9] It suggests that treating ADD may became an affective tool in fighting obesity. ADD can damage the health of the person who has it. The inability to focus and to be able manage ones time, actions, and thoughts can create real hardships in all aspects of life. Failure can strongly weigh upon a person with ADD, when they are unable to meet goals necessary to move forward in life. This syndrome does not just effect the individual, but also affects the society as a whole. Author and Psychologist Dr. Edward M. Hallowell states that, ADD is almost always accompanying problems such as a learning disabilities and or low self-esteem, and that if left untreated, it leaves millions of children and adults misunderstood and unnecessarily floundering and even incapacitated.[10] Western medicine does not know the cause of ADD. There are several theories that underline possible causes of ADD, but nothing has been proven. Some believe exposure to environmental toxins while in the womb may have caused ADD. Others blame sensitivities to sugar, and synthetic food additives. The increased exposure to television and the internet is a popular theory. Many authors will site the combination of all three of these. However, there is no consensus, or solid evidence supporting them. Currently the most accepted theory is that ADD is a genetic disorder, and that is hereditary. Scientists have compared brain function and activity of a person with ADD to that of a person without it, using various tests that take images of the brain. According to the Dana Foundation www.dana.org, an organization dedicated to the study of brain science, people with ADHD have differences in brain structure and function, especially in chemical regulation of dopamine and norepinephrine.[11] , suggesting that lower levels of these neurotransmitters may cause ADD symptoms. Dopamine and norepinephrine have critically important roles in our brains, both are key for stimulating many different areas of the brain in order for us to function properly, and especially in stimulating our brains in order for us to focus. Current research indicates the frontal lobe, basal ganglia, caudate nucleus, cerebellum, as well as other area of the brain, play a significant role in ADHD (ADD) because they are involved in complex process that regulate behavior.[12] The role of dopamine and norepinephrine regulation in patients with ADD is considered the most important in treatment, from a western science view point. The treatment for ADD consists of medication, counseling, and cognitive behavioral therapies, with the main focus being pharmaceutical medications. The most commonly prescribed medications are central nervous system stimulants like Ritalin and Adderal. Both theses medication speed up the release of dopamine and norepinephine, increasing brain function. Anti depressant drugs and other non-stimulant drugs are also

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles used. It is thought that anti depressant medications will increase up take and absorption of neurotransmitters in the brain, thus increasing brain activity. Both types of medication are prescribed to children and adults. These medications do not cure ADD. The symptoms associated with ADD cease only for the time the medication is active within the body. When the medication wears off, the symptoms return. A patient taking these medications are to continue taking them throughout their life.

Page 11

In order for an Ayurvedic treatment of ADD, the disorder must be seen from a Ayurvedic perspective. The doshic imbalances that cause the symptoms of ADD must be recognized in order to balance them. Looking for references in the Caraka Samhita in regards to ADD, we can interpret what ADD would have been classified by Ayurvedic doctors during ancient times. Although the western classification will not be identical, the symptom picture will remain the same. We can find passages in the Caraka Samhita that sight symptoms associated with inattention, hyperactivity and compulsive behavior. The inability to keep a steady thought stream or focus, is described in the Caraka Samhita as one of twenty main blocks of Vata in the body. In chapter XXVIII verse 198, The Caraka Samhita states, If vyana-vayu is occluded by prana-vayu, then there will be loss of all the senses, and there will loss of memory as well as strength. The Vata dosha is a combination of ether and air. The qualities of Vata are light, cold, rough, and subtle. Because of these qualities, it is the most changeable and moveable. Being that it is the most moveable, it can easily become imbalanced, and cause imbalances in the other doshas, Kapha, and Pitta. Vata plays many roles within our bodies and minds. Vata dosha being in balance is vital to the health of our bodies and mind. Vata, although one dosha, is divided up into five sub-categories, classifying the different actions and movements of Vata into and out of our body. The two sub-categories referred to in the cited quote from the Caraka Samhita refer to Prana and Vyana. Prana Vata is responsible for bringing in all of the sensory perceptions of the environment outside of us. Prana Vata relays information we experience from the world around us to the mind through the nervous system. According to Ayurveda the nervous system and Prana Vata are intricately connected. Proper function of Prana Vata is key for proper neurological function. Vyana is the circulation and movement of the Prana once it is in the body and mind. Because of the world around us, the Prana we take in may in a sense become toxic. These sensory impressions may be considered toxic for the following reasons: they may not be harmonious, they may be become too much, and over load or overwhelm the neurological system. Prana can obstruct Vyana, and because of this, Vata dosha in the mind and body may become disturbed. This disturbance is an over stimulation of Prana Vata. According to Ayurveda too much stimulation can increase the prana of the mind. This excessive movement of the mind due to an over stimulation of the neurological system deranges the mind, and upsets the balance of our bodily system as a whole. The high Vata in the mind will not only cause emotional and behavioral symptoms but will also manifest as bodily distress as well. Vata can cause numerous symptoms that include weight loss, weight gain, constipation, hyperactivity, insomnia, disorientation, confused speech, light headed, confusion and depression. Dr. David Frawely states that, Vata is aggravated by excess and wasteful mental activity like worry and too much calculation about things, he goes on to say that, Vata people should not read too many newspapers or magazines, or watch several television programs at the same time, as these agitate Vata and the mind.[14] To look at another cause of ADD we may examine the description of mental illness in the Caraka Samhita, Ch IX, verse [6-7], it describes that unmada (mental illness) is a wandering mind, intellect, consciousness, knowledge, memory, inclination, manners, activities and conduct.[15] Describing the possible causes for imbalances, it says that any one or all of the three doshas, Vata, Kapha, Pitta, may cause mental illness, or mental illness may be due to outside factors. The outside factors that may cause, what Ayurveda deems a wandering mind, may be the environmental pollutions of the modern world. An exogenous factor causing ADD may be the vast amount of information we are exposed to through our eyes and ears. With the inventions of modern transportation, film, TV, internet, cell phones, video games, and so forth. These images may be too much for some brains to process. They may disturb the flow of Vata, and damage the nervous system. Not only is the mind subjected to fast moving images and sounds, but it has to deal with the consequence of their qualities. Many images are in fact negative, and can also cause disturbances in Vata. Mass media may be considered to be harmful because of it's over stimulation. This over stimulation is also often accompanied by negative subtle forms of advertising, that among many things: subjugates women, propagandizes violence, war, and greed. According to the Nielson report, a company that tracks advertising and programing, the average person is exposed to 1600 advertising messages a day, has their TV on for 7.5 hours and watches about 4.5 hours daily.[16] Prana is not just the images we see, but it is also the smells, textures, tastes and sounds. It is the food and water we consume. Exposure to harmful toxins in our food and water may be other exogenous factors. Fluoride, a chemical found to lower cavities, is added to the water supplies across the United States. In fact, according to a study done in Brazil at the University Federal de Parana, fluoride even in small quantities may cause memory impairment and is considered harmful to neurological function.[17] Other factors may include the standard American diet. According to the American Heart Association, The average American consumes 22 teaspoons of sugar a day.[18] Many people eat processed foods that contain additives like MSG and caffeine. The outer environment for many humans is harmful, sometimes deadly. Many cities and towns are polluted exposing humans to harmful pathogens, chemicals, and air pollutants. Attention Deficit Disorder may be a result of too much exposure to the harmful substances in our environments, of too much Prana flowing into our nervous systems. The over stimulation of our day to day lives, may increases the flow of Prana Vata until it is too much for the body to handle. Vedic scholar Dr. David Frawely describes it as ''Vata (high air) is damaged by too many stimulating impressions, particularly those of an artificial nature.[19]

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 12

Vata is a combination of air and ether. According to Dr. Marc Halpern a leading Ayurvedic healer and educator, In the case of hyperactivity and attention deficit disorder there is an excess in the qualities of air and ether and deficiency in the qualities of earth. Hence, from the perspective of Ayurveda, ADD and ADHD are conditions of increased expansive and creative energies and decreased in stability.[20] To treat the symptoms of ADD, Ayurveda seeks to counterbalance the unstable elemental forces of ether and air by increasing the grounding element of earth. In treating ADD, Ayurveda approaches the symptoms and the underlying causes by working with many treatments, including diet and lifestyle changes and specific herbs that improve cognitive function. These treatments include cleansing possible toxins known in Sanskrit as Ama, that have built up in the body and even the mind. To treat ADD, Ayurveda looks at each individual case, and does not prescribe one treatment, nor does it view any one protocol to be appropriate for any one person. Everyone has a unique make up of doshic qualities, with varying degrees of elemental make up. Each person has a different level of strength, or vital energy. Vital energy in Ayurveda is known as Ojas. Determining the level of the ojas is key in any treatment plan of ADD. If the cause of the doshic imbalance is deemed that of exogenous factors, treatment may include cleansing toxins from the body and mind. However, if the ojas in the individual is low, cleansing is contraindicated, because cleansing may increase depletion of Ojas. ADD is a Vata disorder, that has increased elements of air and ether, this causing too much movement in the mind and body. To balance Vata, actions, food, and herbs of apposing qualities of ether and air are administered. The increased Prana causes agitation to the nervous system. This flow must be slowed, grounded and stabilized. Herbal medicines, routines, and foods that are slow, heavy and sweet have the elemental qualities of earth. They generally build tissues and ojas, which will nourish and calm Vata. To fully treat ADD Ayurveda seeks to reverse the cause of the imbalance. This is paramount and must be looked at and dealt with for healing inattention, compulsive behavior, and hyperactivity. To reverse the cause of ADD, a lifestyle that is first and foremost regular must be experienced. Regularity of sleep patterns, eating patterns, and avoiding anything that disrupts, or over stimulates the senses. Steady routines stabilize Vata and negate the ill effects that irregularity causes. Individuals with ADD also must limit activities like TV, internet, and travel. They must avoid stimulants like refined sugar and caffeine. The relief an individual may experience by using stimulates to see through the fog of inattention is momentary. The use of stimulants will increase the disturbance to Vata, and will weaken the nervous system, and lower ojas. Over stimulation of any kind must be completely avoided, and is vital for successful long term treatment. Building Ojas is key to having and maintaining healthy minds, nervous systems, and bodies. Healthy levels of Ojas will help stabilize the mind and counter the symptoms of inattention, compulsive behavior, and hyperactivity. Ojas will also protect people from substances or environmental factors that cause Vata disturbances. Creating consistent patterns in our life, avoiding mass media, building Ojas, and clearing Ama in the the mind and body will heal ADD. Ayurveda utilizes a large spectrum of herbal remedies to address neurological disorders caused by doshic imbalances. Holistic Ayurvedic herbal medicine seeks to bring balance to the entire body system. For example, if a person is suffering from symptoms like inattention, hyperactivity, or compulsive behavior, Ayurvedic medicine will employ herbal remedies that both seek to give symptomatic relief, and repair and rebuild healthy tissues in the entire body. Rasayana therapies that include herbal preparations are useful tools in treating the nervous system and mind of a person suffering from ADD. Rasayana is defined as rejuvenation. Ayurvedic rejuvenation therapies that will treat both the Vata in the mind and nervous system, according to The Ayurvedic Encyclopedia are, oil and ghee therapies are given to remove block.[21] The Ayurvedic Encyclopedia also includes abhyangai, ingestion of ghee to stimulate the mind, intellect, memory, and consciousness.[22] The Ayurvedic Encyclopedia also sites the use of the herb Brahmi with ghee.[23] In the case of ADD a herbal medicine prepared with the herb Bramhi (bacopa monniera) would be administered. A study done in Australia by the Brain Sciences Institute at Swinborne University in Victoria, studied the effects of Bramhi on people. The study revealed to modern scientists what Ayurveda has known for centuries, noting; cognitive enhancing effects in healthy humans after 90 day administration of the bocapa monniera extract. Other therapies to improve the mind and nervous system include nasya, mana shuddi, and pratyahara. Nasya is medicated oil administered into sinuses through the noise. Nasya medicated with herbs that ground Vata, and clear the mind will be very helpful in the treatment of Vata symptoms associated with ADD. According Vedic scholar Dr. David Frawley, Nasya and neti are important treatments of Vata conditions in the nervous system and mind... They help restore the organic equilibrium of the mind and body and hormonal secretions that hormonal secretions that are ruled by Prana.[25] Mana Shuddi is mental cleansing. This can be achieved by pratyahara, which is fasting from one or more of the senses. Resting our senses by withdrawing from hearing, seeing, touch, tastes and smell, we rest the nervous system and also cleanse the mind. Both of these practices help build Ojas and increase the stability of the mind. According to The Ayurvedic Encyclopedia the yoga posture Shavasana, also known as corpse pose is a good way to practice Pratyahara.[26] The Ayurvedic approach is to balance elemental qualities by determining the underlying doshic imbalance, state of ojas, and toxin (ama) build up. Attention Deficit Disorder can be fully treated by Ayurveda. The combination of symptoms may be the result of a combination of causative factors. Regardless of the causes western medicine may discover for ADD, be it genetic, environmental, dietary, or a combination of all three, the Ayurvedic treatments will remain the same, and stand the test of time. The treatment will remain as effective today as it was 3000 years ago. However it is clear from the research that ADD is serious, for the individual suffering from it, and the effects on the society as a whole. The modern day world is over stimulating to the senses, and toxic to the mind and body. To combat ADD and to reverse the causes, we must reduce

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 13

the speed and volume of modern life. We must live in the natural rhythms of day and night. The food we eat need to be appropriate for our needs, organic and fresh. The air we breath must be clean, and the water we drink and give to our children must be pure. Vata is the most sensitive dosha, exhibiting symptoms of imbalances much Quicker than the other doshas. Perhaps it might be wise to view ADD, as an early warning. Maybe those suffering from these Vata imbalances or ADD, are the metaphoric canary in the mines. An alarm, warning us of the deeper issues that may come to manifest. The rising ADD population may represent pending issues the world faces. The human species is living out of balance from nature and because of that, the planet as a whole is suffering. Using Ayurveda as a lens to perceive the world, we can both heal much of what has been done, and we can see the causes for the issues. Ayurveda works both to minimize and end suffering, but more importantly, it seeks to reverse the cause. Ayurs is the root sanskrit word meaning to align. It is this aim of aligning with spirit, mind and body that Ayurveda seeks to attain. It is the truth of our reality that we must align ourselves with, to live in, and to abide in. The pure radiance of health and happiness is our birth right. Living in balance and harmony is not some idealistic dream, but a life style we can fully realize. It is not a foreign science we must adopt, but is the unnatural lifestyle of most modern cultures we must un-adopt. Living in balance is moving through life with our hearts fully open, and hearing life by listening to our soul. Only then can we live in alignment, to be in tune with our higher self. From our higher-self we know and make right choices. This is what it means to live righteously. To make the right choices, from the foods we choice to eat, from how we eat them, and for all the other millions of decisions we make. In ayurs, in alignment we simply live right. This is Ayurveda, this is knowledge of life.

References 1. The American Psychiatric Association, The Diagnostics and Statistical Manual of Mental Disorders 4th Edition: (Washington D.C.: The American Psychiatric Association, 1994) 85. 2. The Attention Deficit Disorder Association. Www.add.org.mc/page?citepageid=92501eorgid=atdda. Over eight million people (1996-2009) 11/25/09 3. Brown, E. Thomas, The Unfocused Mind in Children and Adults: (New York: Integrated Publishing Solutions, 2005) 21. 4. Russel, A. Barkley PhD. D. The Official Site www.russelbarkley.org/adhd.fucthtm. Up to 36% of people with ADD. (2006) 11/15/09 Getting started, shifting focus. (2009) 11/15/09 5. Russel, A. Barkley PhD. D. The Official Site www.russelbarkley.org/adhd.fucthtm. Up to 36% of people with ADD. (2006) 11/15/09 Getting started, shifting focus. (2009) 11/15/09 6. Kenneth L. Appellbaum, M.D., Assessment and treatment of correctional inmate with ADHD, The American Journal of Psychiatry 165( December 2008):1520 11/25/09 Http://ajp.psychiatryonline.org 7. U.S. National Library of Medicine. Www.pubmed.gov.ncbi.nlm.nih.gov/sites/entrez. prison ADD Rassmusen K. Alvmikr. J am acad psychiatry law. (2001) Pmid 29 (2) : 186-93. 11/25/09 8. The Suicide and Mental Health Association International. Www.suicideandmentalhealthassociationinternational.org/adhsui.html. Failed marriages, motor vehicle accidents (2004-2006) 11/25/09 9. Fleming, Levy. Nutritional Disorder Clinic. Http://www.ncbi.nih.gov/pubmed//9223848?itool Obesity and ADD. Pmid: 19223848 : Canada (2009) 11/25/09 10. Hallowell, M. Edward; Ratey, J. John, Driven to Distraction : (New York: Simon and Shuster, 1995)Preface xi. 11. The Dana Foundation. Www.dana.org/news/brainnews/detail.aspx?id=10398. People with ADHD have differences in brain. Mchann, Guy MD. (2007) 11/25/09 12. The Dana Foundation. Www.dana.org/news/brainnews/detail.aspx?id=10398. People with ADHD have differences in brain. Mchann, Guy MD. (2007) 11/25/09 13. Sharman P. V. , Charaka Samhita : (Varanasi: Chaukambha Orientalia, 2003) 481. 14. David Frawely, AYURVEDIC HEALING FOR HEALTHCARE PROFESSIONALS PART IV :(New Mexico:NorthAmerican Institute for Vedic Studies, 2006)66. 15. Sharman P. V., Charaka Samhita : (Varanasi: Chaukambha Orientalia, 2003)160. 16. The Neilson Company. Http://blogneilson.com/neilsonwire/online-mobile/americans. The average person is exposed to. (2009) 11/25/09 17. U.S National Library of Medicine. Www.ncbi.nlm.nih.gov/pubmed/19957215?itool. Memory impairment Pereira Dombrowski. Sector de ciencias biologicals. Brazil. Pmid: 19957215 (2009) 11/25/09 18. American Heart Association. Www.circ.ahajurnals.org. The average American consumes. R.K. Johnson (2002) 11/25/09 19. David Frawley, Ayurvedic Healing for Healthcare Professionals Part IV : (New Mexico: North American Institute for Vedic Studies,2006)62. 20. California College of Ayurveda. Www.ayurvedacollege.com/articles/drhalpern/clinic/hyperactivity-add. In the case of hyperactivity and attention deficit. (2009) 11/25/09 21. Tirtha, Swami Sada Shiva, The Ayurvedic Encyclopedia: (New York: Ayurvedic Holistic Center Press, 1998)466. 22. Tirtha, Swami Sada Shiva, The Ayurvedic Encyclopedia: (New York: Ayurvedic Holistic Center Press, 1998)467. 23. Tirtha, Swami Sada Shiva, The Ayurvedic Encyclopedia: (New York: Ayurvedic Holistic Center Press, 1998)468. 24. U.S. National Library of Medicine. Www.ncbi.nlm.nih.gov/pubmed/18683852?itool. Cognitive enhancing effects in healthy. Stough C. Downy: Brain and Science Institute. Australia. Pmid: 18683852. (2008) 11/25/09 25. David Frawley, Neti, Healing Secrets of Yoga and Ayurveda: (Wisconsin: Lotus Press,2005)54. 26. Tirtha, Swami Sada Shiva, The Ayurvedic Encyclopedia: (New York: Ayurvedic Holistic Center Press, 1998)280.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 14

Ayurveda An ancient healing systems gifts to the Modern Woman


Attachment Size CCA Research paper(Sandhiya Ramaswamy).doc 306 KB

Ayurvedic & Western approaches to the treatment of Schizophrenia (by Rubn Vega, MA)
Table of contents 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. Overview Introduction Western definition of Schizophrenia Ayurevedic Interpretation of Schizophrenia and other Psychotic Disorders Western theories of the causes of Schizophrenia Causes of Insanity from an Ayurvedic perspective. Types of insanity (unmada) Choleric Insanity: (pitta) Phlegmatic Insanity: (kapha) Conjunctive Insanity: (trisdosha) Western Psychiatric and Psychological Treatment for Schizophrenia Ayurvedic Medicine Treatment methods of Schizophrenia Treatment differentiation: Vata, pitta, and kapha type insanity Other important miscellaneous therapies: 1. Ancient ayurvedic herbal formulations for any mental disorders. 2. The principles of treating mental disease 15. Summary 16. References

Overview
Ayurvedic medicine is one of the worlds oldest and most complete systems of natural healing which offers comprehensive and holistic treatment for physical and mental disorders. It promotes physical health and healing of the mind through diverse methods focused on treating all the physical, psychological, and spiritual aspects of each individual affected with physical and mental disorders. In a review Of the literature from the classical Ayurvedic texts to current Ayurvedic literature As well as the most current Western Psychological / Psychiatric Approaches to the treatment of schizophrenia. I will research the causes, theories, and treatment methods utilized by these two divergent approaches in the treatment of schizophrenia and other mental disorders. In addition, I will also briefly describe some of the Ayurvedics spiritual therapies and factors to the treatment of mental disorders.

Introduction
According to the National Institute of Mental Health, approximately 2.4 million American adults, or about 1.1 percent of the population age 18 and older in a given year have schizophrenia. Schizophrenia is found all over the world, in all races, cultures and social classes. It affects 1 out of 100 people worldwide. More than two million Americans are affected by schizophrenia and approximately 1 percent of the population develops schizophrenia during their lifetime. More than 2 million Americans suffer from the illness in a given year and one out of every 10 people with schizophrenia commits suicide. 1. (www.nimh.nih.gov). Approximately 10 percent of people with schizophrenia (especially younger adult males) commit suicide.(2). (www.nimh.nih.gov). It is generally assumed that suicide is a problem only for those with major depression. This assumption is, unfortunately, not true. Suicide rates among people with schizophrenia are alarmingly high; in fact, suicide is the number one cause of premature death. Ten to thirteen percent kill themselves, and close to fifty percent attempt suicide at some point in their lives. (3). Keefe, H arvey, (1994). Number the citation+ give the page number from where you took quote. Schizophrenia has been considered one of the most chronic, disabling, and difficult to understand of the mental disorders since ancient times. People with this illness suffer with a loss of individual potential and personal anguish, resulting in significant psychological and social consequences. People with schizophrenia suffer terrifying symptoms such as hallucinations, delusions, and distorted perceptions of reality, disordered thinking, lack of emotional expression and communication problems. This often leaves them fearful, anxious, confused, and withdrawn for the rest of their lives. A wide range of reason or events can and might lead some people to run a risk for suicide, although this risk may be higher for individuals with schizophrenia. The underlying causes are the same for

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles those who are afflicted with this disease. Some of the causes can be depression, feelings of hopelessness, being unemployed, being unmarried, experiencing deteriorating health and recent traumatic experiences and/or stress.

Page 15

Due to those reasons listed above, schizophrenia is considered a devastating disorder like no other, causing pervasive and profound social, economic and personal impact on those afflicted. Most of the people with schizophrenia continue to suffer chronically or episodically throughout their lives. It has been estimated that no more than one in five individuals recover completely. What is schizophrenia? Why is schizophrenia still considered one of the most fearsome and disabling mental disorders? What are the Western Psychiatric/psychological theories of Schizophrenia? What is the Ayurvedic interpretation of schizophrenia and mental illness? What are the treatment methods utilized by psychiatric/Psychological approaches and Ayurvedic medicine in the treatment of schizophrenia and other psychotic disorders? And, what Ayurvedic treatments are available for people suffering with mental illness? These are just a few questions that will be answered in the following pages.

Western definition of Schizophrenia


According to Western Psychiatry, Schizophrenia is not a split personality condition, but a chronic relapsing psychotic disorder that primarily affects thought and behavior. According to DSM-V, schizophrenia is described as a disturbance that lasts for at least six months and includes at least one month of active-phase symptoms (i.e., two (or more) of the following: delusions, hallucinations, disorganized speech, grossly disorganized or catatonic behavior, negative symptoms). DSM-IV criteria identify five subtypes of schizophrenia: Paranoid type, disorganized type, Catatonic type, undifferentiated type, and Residual type. All of these vary by their degree of severity and symptomatology.

Ayurevedic Interpretation of Schizophrenia and other Psychotic Disorders


As noted by Dr. Halpern, Ayurvedic medicine offers the opportunity to understand the nature of the mind in a way that is completely unique and quite different from the variety of the Western Psychological and Psychiatric medicine models. Ayurvedic medicine views psychotic disorders (schizophrenia) as the imbalance of energies on an inner level. According to Ayurvedai and occult science, behind the gross physical is a subtle or astral body composed of the life-force, emotions and thoughts. The astral is a subtle form or underlying energy pattern of the physical, from which the physical is produced (3). Frawley (1989). In the ancient texts of Ayurveda, there are detailed descriptions of mental disorders known as Unmada, and schizophrenia can be correlated with many of the types of Unmada. Ayurvedics physicians describe schizophrenia as a disorder of the mind caused by the doshas (vata, kapha, and vata.) Moving in the wrong paths due to increased toxicity. According to the classical Ayurvedic texts, the Charaka Samhita, insanity is defined as, the perversion of the mind, intellect, consciousness, knowledge, memory, desire, manners, behavior, and conduct. It is denominated as insanity (umada) because it is madness (mada) of the mind caused by a deviation (unmarga) of the humors. Swami Sada Shiva Tirtha, (1998).

Western theories of the causes of Schizophrenia


The real causes of schizophrenia are unfortunately not known, however, there are several theories and hypotheses of the etiology of schizophrenia. Western scientists and psychologists do not yet understand all the factors that produce schizophrenia. An interaction of sociological, biological, and psychological factors seems to contribute to the condition. Schizophrenia also may result from various factors such as drug abuse, aging, and/ or brain injuries and diseases. One of the more influential views of the origins of schizophrenia is the theory of biochemical and brain dysfunction. This view attempts to identify the biological abnormalities that are inherited or developed by persons with schizophrenia. The two most likely candidates are biochemical abnormalities and abnormal brain structure. It also involves disturbances of the brains chemistry, anatomy, and physiology, which in turn distort perceptions and subjective experiences. This hypothesis revolves around the idea that schizophrenic symptoms might be the result of overactivity of a neurotransmitter called dopamine. Maxmen, J. & Ward, N. (1995). This theory is supported by the fact that drugs, which increase dopamine activity, can bring about a worsening of psychotic symptoms. The treatment methods for schizophrenia with this biological view are based on clinical research and experience. (1)Antipsychotic medications treat the symptoms of the disorder, but do not cure schizophrenia. These medications reduce the psychotic symptoms of schizophrenia and usually allow the patient to function more effectively and appropriately. Antipsychotic drugs appear to be the best treatment now available, but they do not cure schizophrenia or ensure that there will be no further psychotic episodes. The antipsychotic drugs include two major classes: dopamine receptor antagonists (for example: Chlorpromazine (Thorazine), haloperidol (Haldol), sulpiride) and serotonin-dopamine antagonists drugs (per example, risperidone (Risperdal) and clozapine (Clozaril)). Kaplan, S. & Sadock, B. (1998) Genetic theories state that biology produces schizophrenia and environment alters its course. More specifically, genetic and other biological factors create various degrees of vulnerability to schizophrenia. Whether, and how severely, the predisposed individual Becomes schizophrenic depends on a mix of biological factors (e.g., severity of heredity, prenatal complications, or slow viruses). Genetic scientists believe that some people inherit a biological predisposition to schizophrenia and, in accordance with a diathesis-stress model, come to develop the disorder when they are confronted by extreme stress, usually during early adulthood. (Gottesman, 1991). Since schizophrenia tends to be familial, but does not follow a classical pattern of inheritance, the study of genetic factors in this disorder has been complicated. It is extremely unlikely that a single gene will ever be found that is responsible for all cases of schizophrenia in the population.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 16

Another theory is based on psychosocial influences. The psychological view is based on the principle that psychological factors are critical in the development of schizophrenia, (traumatic childhood experiences, intense negative intrafamiliar communication) substantially affect the extent of recovery; probability of relapse, overall quality of life, and the symbolic meaning attributed to the disorder. Maxmen & Ward, (1995). The leading psychological explanations have come from the psychodynamic, behavioral, family, existential, and cognitive perspectives.

Causes of Insanity from an Ayurvedic perspective.


From the writings extracted from the classical text: the Caraka Samhita by R. K. Sharma and Bhagwan Dash, the causes of inanity are due to having unhealthy foods which area spoiled, unaccustomed, contamined and using (food and drinks) improper manner; those who are dejected due to worry, grief, etc.), who are weak mind due to the effect of sudden increase of disease, emaciated persons indulging in activities in improper ways, doing mistakes in the method of worship, by doing sinful acts, loss of balance of mind, by the effects of strong poisons or weak poisons due to these reasons the doshas getting increased in the mind in persons of feeble mind, produces vitiation of the mind, and invading the manovaha shrotas channels of the mind / caused insanity. Asthanga-Hrdaya of Vagbhta: the book eight branches of Ayurveda, (1994). In current literatures, Dr. David Frawley describes that, mental disorders are caused by emotional stress, poor upbringing, repressive religion, coming under the influence of disturbed individuals, sexual abuse or perversion, and taking drugs. Frawley, (1989). Dr. Frawley further adds that metal illness are also caused by excess thinking or by the strain in yogic or meditation practices naively opening up to the influences the astral plane, and through occult methods. He also states that mental disorders, including schizophrenia are caused by a vitiation of sattva; that is, by a disturbance of the inherent clear quality of the mind. This occurs though excess rajas and tamas turbulence and darkness in the mind. Too much rajas involves excess of anger, hatred and fear, excessive nervousness, worry, and anxiety. Too much tamas involves excess sleep, dullness, apathy, inertia and the inability to perceive things as they are. Frawley, (1996). According to the Asthanga-Hydaya of Vagbhata insanity is a toxicity / disorder to the mind caused by dohas (vata, etc.) moving in the wrong paths due to their increase. It also said that having unhealthy foods which are spoiled, unaccustomed, contamined and using (food and drinks) improper manner, those who are dejected due to worry, grief, etc.), who is weak mind due to the effect of sudden increase of disease, emaciated persons indulging in activities in improper ways, doing mistakes in the method of worship, by doing sinful acts, loss of balance of mind, by the effects of strong poisons or weak poisons due to these reasons the doshas getting increased in the mind in persons of Feeble mind produces vitiation of the mind, and invading the manovaha shrotas channels Of the mind/ caused insanity. All these corruptions causes the intelligence, understanding, and memory to go astray. Because of that, the body loses any sense of joy or sorrow, and wanders about purposelessly like a chariot which has lost its driver. According to ancient medical texts written by the first Ayurvedic physicians, There are six kinds of insanity that arise from each of the humors, from a conjunction of them, from mental anguish, and from poisoning. Regarding the development of mental illness, Ayurvedic physicians states that The corruption of certain mental and physical things can cause the inflammation of the humors in the heart of someone whose mental faculty is weakened. Next, it causes defilement of the intelligence, destruction of the pathways along which mind flows and, finally, insanity. Wujastyk, (1998).

Types of insanity (unmada)


Wind insanity: (vayu) Wind gives rise to the following: an emaciated body; inappropriate lamenting, shouting, laughing, and smiling, as well as dancing, singing, playing music, talking, posturing, bursting out; repeatedly and tunelessly imitating the sound of a flute, veena, or other instrument; frothing at the mouth; constantly wandering about; ceaseless talking; using things which are not ornaments as decoration; trying to travel on things which are not vehicles; being greedy for food, but spurning it once it has been obtained; bulging, Bloodshot eyes, and illness after foods had been digested. Wajastic, (1998). Swami Sada Shiv Tirtha notes, Vayu insanity is also caused by fasting or an excessive intake of dry or cold foods. This affects the heart and mind with worry, passion, and anger which results in distortion of memory and perceptions. Swami Sada Shiv Tirtha, (1998). Frawley states that when high vata, as excess ether, makes us ungrounded, spaced-out and unrealistic. We may have various wrong imaginations, hallucinations or delusions, like hearing voices. High vata in the mind manifests as fear, alienation, anxiety and possible nervous breakdown. There is insomnia, tremors, palpitations, unrest and rapid shifts of mood. Insanity of the manic depressive type or schizophrenia is an extreme vata imbalance. Frawley, (1996).

Choleric Insanity: (pitta)


Choler gives rise to threatening behavior, fury, and charging at people with fists stones, and the like. The patient craves coolness shade, and water. He goes naked, and has a yellow color. He sees thing which are not there, such as ire, flames, stars, and lamps. Pitta insanity results from indigestion, excess of hot, pungent, sour, or burning foods and liquids, excesses pitta afflict the heart of the person lacking self-control. Wajastic (1988). Frawley notes that the fire and heat of pitta cause the mind to be narrowed and contentious, fighting either with others or with themselves. High pitta in the mind causes agitation, irritation, anger, and possible violence. The overheated body and mind seek release in venting the build-up

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 17

tension. Pitta types can become domineering, authoritarian or fanatic. When disturbed they many have paranoid delusions, delusion of grandeur or can become psychotic. Frawley, (1996).

Phlegmatic Insanity: (kapha)


Phlegm causes the patient to lose any desire for food. It causes vomiting, and a reduction in motivation, appetite, and conversation. It causes a lust for women. It causes the patient to enjoy solitude. He dribbles mucus and snot, and is very frightening. He hates being clean. He sleeps, and has puffy face. This insanity is stronger at night, and just after eating. This is caused by the overeating and excessive use of oily foods. This is aggravated kapha afflicts the heart, troubling the mind and memory. Wajastic, (1988) Frawey stated that kapha type evolves attachment and lack of motivation lading to depression, sorrow, and clinging. The mind may be incapable of abstract, objective or impersonal thinking. There is lack of drive and motivation along with passivity and dependency. Frawley (1996).

Conjunctive Insanity: (trisdosha)


When there is a conjunction of all the sources of disease, and symptoms, then the resulting insanity is dreadful. A physician should stay away from such a patient. This caused by the excessed condition of all thee doshas. It is considered serious because the therapies will aggravate one or more of the doshas. Therefore, this condition is incurable. Wajastic, (1988). Insanity cause by loss: A person crushed by the unbearable loss of his possessions or of a loved one becomes pale, depressed, and swoons frequently. oh, oh he groans. He wails for no reason. He loses consciousness. He thinks a lot about the qualities of what he has lost. His mind is Distraught with grief and he cannot sleep for worrying. He thrashes about. Wajastc, (1988). Insanity caused by poison: Poison makes the face dark the complexion, strength, and senses are all ruined. The Patient is delirious even in between fits, and has bloodshot eyes. He should be avoided. Wajastic, (1988).

Western Psychiatric and Psychological Treatment for Schizophrenia


The primary method of treatment for these patients is the use of psychotropic medications, which aim to mitigate symptomology such as visual and auditory hallucinations, suicidal ideation, anxiety and depression. The proper treatment of schizophrenia may include a combination of different techniques. Generally, medications for treating psychotic symptoms of schizophrenia are referred to as antipsychotic, or sometimes neuroleptics. Examples of standard antipsycotics include Thorazine, Mellaril, Modecate, Prolixin, Navane, Stelazine and Haldol. The newer antipsychotic drugs are called atypical antipsychotic medications are being used more and more frequently. They are called atypical because they do not have the same chemical profiles as standard medication and seem to work in a different way causing fewer side effects while helping patients to stabilize. Examples include Risperdone, Clozaril, Zyprexa and Seroquel. Most patients have to take medication regularly to keep their illness under control. It is not possible to know in advance which medication will work best for an individual. Many medication adjustments may be required. This period of trial and error can be very difficult for everyone involved. Some medications have unpleasant side effects such as dry mouth, drowsiness, stiffness, restlessness, muscle spasms, tremor, and blurring vision. I have also observed that even patients who respond well to psychotropic medication continue to have secondary symptoms such as lethargy, disinterest, excessive sleep, lack of spontaneous emotions and other symptoms of relapse. In addition, patients often develop multiple medication adverse effect, but these can be corrected by lowering the dosage or controlled by other medications. Different patients have different treatment responses and side effects to various antipsychotic drugs. Other biological therapies such as electroconvulsive therapy, although less effective than antipsychotic drugs, may be indicated for catatonic patients and for patients who for some reason cannot take antipyshcoitc drugs. In the past, schizophrenia was treated with insulin and barbiruteinduced coma, but these treatments are no longer used because of the associated hazards. Psychosurgery, particularly frontal lobotomy, was used from 1935 to 1955, and is no longer considered an appropriate treatment. Kaplan, S. (1998). Although antipsychotic medications are the mainstay of the treatment for schizophrenia, research has found that psychosocial interventions can increase the clinical status. One of the main modalities used in psychosocial therapies is behavioral therapy. This therapy uses techniques such as token economies and social skills training to increase social abilities, self-sufficiency, practical skills, and interpersonal communication. Skillsbased programs can lead to an improvement in life functioning and the subsequent discharge of people with schizophrenia who have had long-term stays in psychiatric facilities.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 18

Cognitive therapy is used to improve cognitive distortions, reduce distractibility, and correct errors in judgment. Group therapy focuses on real life plans, problems, and relationships. Because patients with schizophrenia frequently become ill during the critical career forming years of life (e.g., ages 18 to 35), they are less likely to complete the training required for skilled work. As a result, many suffer with lack of social and work skills and experience as well. (www.nimh.gov). Rehabilitation programs emphasize social and vocational training to help patients and former patients to overcome difficulties in these areas. These programs include vocational counseling, job training, problem solving, money management skills, use of transportation, and social/communication skills training. Although schizophrenia is not yet a curable disease, the treatment for this illness is more effective today than ever before, largely because of the careful thinking and research that has gone into it. The most successful treatment programs are the ones that use a multimodal approach. They use the proper treatment of schizophrenia that includes the following: medication, education, family counseling, residential and rehabilitation programs, self-help groups, nutrition, rest and exercise.

Ayurvedic Medicine Treatment methods of Schizophrenia


Ayurvedic medicine is a holistic system of medicine that treats mental disorders from mild stress to severe condition, including insanity (psychosis). Ayurveda employs whole series of yogi and spiritual therapies, including meditation, pranayama, mantra, prayers, visualizations, and rituals called spiritual therapy (daiva cikitsa). Frawley, (1998). Ayurvedics treatments methods first works on balancing the biological humors through appropriate physical remedial methods of diet, herbs, and exercise. One of the best Ayurvedics treatment for schizophrenia includes panchakarma chikitsa. Some Ayurvedic formulations are Mahakalyanak ghrita, Vachadi churna, Purana ghrita, and Saraswatharistha. According to Frawley, all psychological disorders, including psychotic disorders reflect imbalances of the three biological humors. He says, Health problems, whether physical or mental, are not merely personal problems, but energetic problems in the mind-body complex. They are not so much personal or moral failings as an inability to harmonize the forces within us Frawley (1996). The imbalances caused by the lack or harmony in our lives weaken the doshas that afflict the heart where there is less sattwa in oness life and the mind. The disease develops through the manovaha srota that sends psychic energy to the mind

Treatment differentiation: Vata, pitta, and kapha type insanity


Frawley reports that for mental disorders, including schizophrenia treatments are similar that neurosis type and Pancha karmai treatment is recommended as a stronger method. Vata type insanity: Dr. Frawley states that nourishing and sedating herbs are required, especially ashwagandha and its various preparations. Sarpagandha, rauwolfia serpentine, is an important ayurvedic herb for mental disorders. Other good herbs include valerian, guggul, jatamansi and calamus. Other therapies recommended are oil and ghee therapies, including oil enemas. Oil and ghee if the air passages are not blocked and laxatives which are given with the oils and ghee to remove the blocks. Pitta type Insanity: purgation is recommended, even with strong purgatives, is often helpful. The more violent type, the more purgation is required. Good herbs for this include rhubarb root, senna and aloe. Gotu kola is generally the best herb others are bhringaraj, sandalwood and passion flower. Shatavari is good for promoting a sense of love and compassion and is better for weaker pitta types. Also, oleation and fomentation therapies are recommended, then purgatives, followed by emetics. Also, medicated enemas evacuation from the head with jatamashi and gotu kola. Kaph type insanity: is recommended spicy brain-stimulating herbs. The treatment is mainly expectorant, to clear phlegm from blocking the channels and obstructing mental functioning. Important herbs are calamus, basil, bayberry, sage, myrrh, and guggul, which have good expectorant action. Other formulas include trikatu with ghee or calams ghee.

Other important miscellaneous therapies:


Other miscellaneous therapies describe in current Ayurvedic texts include, Abhyangai, shirodhara, shirobasti, ghee to stimulate the mind, intellect, memory and consciousness; and applying thick ointments. In addition, other Ayurvedic treatments recommend different kinds of nasal medicines mixed with mustard and oil. It is also recommended face and head massage with mustard oil and the inhalation of mustard powder. Other more intrusive treatments recommended were bloodletting and shock treatment. Some alternative treatments recommended for the insanity by the first Ayurvedic physicians were to help the patients mind to become still by throwing the patient into a dry well and keep him hungry until he/she is emaciated; send a policemen to grab the patient and take the patient outside and intimidate him/her with corporal punishment, and threatening him/ her in the name of the king; terrify the patient with name lions, elephants or snakes whose fangs have been drawn or with knives in ones hands or with tribesman, enemies, or robbers; tie the patient up, flog him and then cast him/her into a pit or into a completely dark room which has no knives, stones, or people in it; and to friend may comfort the patient with conversations that inculcated virtue and profits; Wujastic, (1998).

Ancient ayurvedic herbal formulations for any mental disorders.


1. brahmi ghee-( 4 days worth). Ingredients: Brahmi- 50 mgs., shankha pushpin-50 mgs., Ashwagandha-50 mgs., jatamanshi 50 mgs., and Ghee -100 mgs. Dose: 1 tsp. 2 times daily. Preparation: make a paste from the herbs and roll into a ball, boil the ghee and add the paste and cook for1/2 hour, and filter. Swami Sada Shiva http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles irtha (1998). 2. Cows urine potion: Cows urine is cooked in about three kilograms of ghee, together with about 200 grams of asofoetida, dark salt, and a mixture of black pepper, long pepper and dried ginger this is the best thing for banishing insanity Wajastic, (1998 ).

Page 19

The principles of treating mental disease


In the current body of literature, Dr. Marc Halpern writes, All mental disease originates in a lack of clarity (sattwa) within the mind. He adds, The primary goal of spiritual healing is the cultivation of sattwa through proper lifestyle and through all five senses. In addition, Dr. Halpern points out that some general principles are needed to heal the mind, including spending more time in nature, mediation practices, and yoga (8 limbs). He also adds that avoiding the influence of the media and eating a sattvic diet helps to restore the mind. Finally, it is also recommended to increase ojas and balance prana, tejas.

Summary
As noted by Psychiatric professionals, schizophrenia is not yet a curable disease, but the treatment for this illness is more effective today than ever before, largely because of the careful thinking and research that has gone into its main treatment method, antipsychotic medication. However, it is well known the multiple short and long-term mental and physical side effects caused by anti-psychotic medication. Some of the of the less serious side effects include dry mouth, diarrhea, constipation, cough, and blurry vision. And some of the more serious long term side effects include, tardive dyskinesia, low white blood cell count, neuroleptic malignant syndrome, memory loss, uncontrollable body movements, unexplained muscle weakness, suicidal thoughts, liver failure, diabetes, weight gain, digestive problems, heart disease, sexual dysfunction, degenerative disorders, among others. I believe the most successful treatment approaches are the ones that use a multimodal and holistic approach. Ayurvedic medicine can be of great assistance to the treatment of people suffering from schizophrenia and other psychotic disorders. In addition to all the therapies described above, Ayurvedic Medicine employs a whole series of Yogic and spiritual therapies not yet explored by Western approaches for the treatment of mental illness. Some of these spiritual therapies include meditation, pranayanma, mantra, prayer, and visualizations besides its regular physical healing means and modalities to treat mental conditions such as herbal medicine, education, yoga, diet/nutrition, aromatherapy, and color therapy. Unfortunately, Ayurvedic medicine is not totally yet incorporated as a complementary therapy to the treatment of mental disorder by Western Medical establishment. Although Western treatment methods for the treatment of schizophrenia are more effective today, still there is no cure and not a single effective Western treatment method for schizophrenia. Most of the western methods are more focused on improving their quality of life, minimize symptoms, prevent suicide, avert relapses, enhance the patients self- esteem, and to improve social and occupational functioning. In addition, Psychiatric treatment methods are to stabilize the patients symptoms, reduce the need for psychiatric hospitalizations and to increase the patients social and independent living skills. Unfortunately there is no scientific research done on Ayurvedic treatment for schizophrenia that can validate the effectiveness of its treatment methods. Finally, Ayurvedic medicine offers a great hope for people with psychotic disorders that can help them to live a more balanced life. As noted by Frawley, Ayurveda teaches harmony with nature, simplicity and contentment as the keys to well being. Ayurveda shows us how to live in a state of balance in which fulfillment in a matter of being, not becoming. It connects us with the wellsprings of creativity and happiness within our own consciousness, so that we can permanently overcome our psychological problems. Frawley, (1998).

References
Keefe, R., and Harvey, P. (1994). Understanding schizophrenia: A guide to the new research on causes and treatment. New York: The Free Press. Manxmen, J., and Ward, N., (1995). Essential psychopathology and its treatment. New York: Norton. American Psychiatric Association. (1994). Diagnostic and statistical manual of mental disorders. (4th ed.). Washington, DC: Author. Liberman, R. (1988). Psychiatric rehabilitation of chronic mental patients. Washington, DC: American Psychology Association. Comer, R. (1992). Abnormal Psychology. New York: Freeman and company. Kaplan, H., and Sadock, B. (1998). Synopsis of Psychiatry: Behavioral Science / Clinical Psychiatry. Pa: Rose Tree Corporate Center. British Columbia Schizophrenia Society. (2001, April). Basic facts about schizophrenia: National Institute of Mental Health. (1999, June 1). Schizophrenia. Retrieved from http:www.nimh.gov/publicat/schizoh.htm A Review of Schizophrenia by Dr. B. Green, consultant Psychiatrist, UK. (1995). Schizophrenia an independent review article in Psychiatry online. Retrieved from http://www.pol-it.org//schizo.htm Schizophrenia Research at the National Institute of Mental Health. (1999, April 14). Schizophrenia research. Retrieved from http://nimh.gov/ publicat/schizresfact.htm American Institute of Vedic Studies Frawley, (2004) Ayurvedic Healing Course for Health Care Professionals Part IV Santa Fe, N.American Institute of Vedic Studies. .Frawley, (1989). Ayurveda and the Mind the healing of Consciousness Salt Lake City, Utah. Passage Press Wujasty, (1998). The Roots of Ayurveda. London. Penguin books Halpern. (2005) Principles of Ayurvedic Medicine. 8th edition. Grass Valley CA. California College of Ayurveda.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 20

Swami Sada Shiva Tirtha. (1998). The Ayurveda Encyclopedia. Natural Secrets to Healing, Prevention, & Longevity. First edition. Bayville. NY. Ayurveda Holistic Center Press.

Ayurvedic Approach to Age-Associated Macular Degeneration (by Rammohan V Rao PhD,C.A.S)


Table of contents 1. Abstract 2. Eyes, Vision and Macular Degeneration 3. Types of Macular Degeneration Abstract Macular degeneration also called as Age related macular degeneration (ARMD) is an age associated chronic eye disease and is a very common cause of reduced vision among older individuals over the age of55 years. The condition is characterized by degeneration of light-sensing cells of the central region of the retina - the rnacula which malfunction and eventually die, resuhing in a gradual decline and loss of central vision, while peripheral vision is retained. MD is the main cause of blindness in the United States and accounts for blindness in approximately 80 percent of people who are 75 or older. The condition affects more than 10 million Americans and this number is predicted to increase as the ''baby boomers" age. Eyes, Vision and Macular Degeneration The retina, which is situated at the back of the eye, contains an extraordinary photosensitive array ofcells that line the back ofthe eye. The light fulling onto these cells in the retina is transfurmed into electrical signals which arc transmitted to the brain centers !bat process and interpret them. The retina has two main parts - the macula and the peripheral retina 1-3. The rnacula is the part of the retina that is responsible fur seeing line detail (see fig below), such as reading, seeing fueial features and interpreting different colors. The macula is made up of densely packed light-sensitive cells called cones and rods. These cells, particularly the cones, are essential for central vision. The cones are responsible for color vision, and the rods enable the individual to see shades ofgray 1-3 The choroid is an underlying layer of blood vessels that noutishes the cones and rods of the retina. A layer of tissue furming the outermost surfuce of the retina is callcd the retinal pigment epithelium (RPE). The RPE is a eritical passageway fur nutrients from the choroid to the rerina and helps remove waste products from the retina to the choroid. It is this part of the retina that is affected by age-related macular degeneration and results in debilitating loss ofvital central or detail vision 1-3. Types of Macular Degeneration Read Full Article Attachment Size

Macular Degeneration.pdf 78.6 KB

Ayurvedic Management of Bipolar Disorder


By: Josh Greene
Introduction Bipolar disorder is a Western psychological diagnosis, characterized by mood swings between elation or mania and depression. It has an extensive amount of symptoms and manifestations that can vary greatly depending on the constitutioni, environment and imbalances of the individual. In susceptible individuals, bipolar disorder is primarily amplified by low ojas (immunity, strength, contentment, ability to cope) and

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 21

high vata i(biological principle of movement and dryness) in the mind and nervous system. As we shall discover, Ayurvedai offers a multitude of holistic tools and ways of approaching this disease that can restore health so as to not rely as heavily on conventional treatments. Western Definition Bipolar disorder, also known as manic-depressive illness, is a brain disorder that causes unusual shifts in mood, energy, activity levels, and the ability to carry out day-to-day tasks. Symptoms of bipolar disorder are severe. They are different from the normal ups and downs that everyone goes through from time to time. Modern psychology defines several subcategories of bipolar disorder that make up a spectrum of possible manifestations. All of these types are characterized by extreme mood swings that alternate between mania, hypomania (elevated, euphoric, hyperactive or irritable mood) and depression or can exist in a variety of combinations simultaneously. Bipolar I disorder involves episodes of the most severe high and low mood swings and is your classic manic to depressed presentation. It is defined as: One or more manic episodes. Bipolar II disorder is a milder form, involving episodes of hypomania that alternate with depression. It is defined as: No manic episodes, but one or more hypomanic episodes and one or more major depressive episode. Cyclothymic disorder describes even milder mood changes. It is defined as: A history of hypomanic episodes with periods of depression that do not meet criteria for major depressive episodes. When the episodes do not fall into the previous three subcategories, the term Bipolar Disorder NOS (Not Otherwise Specified) is used and defined as: A catchall category, diagnosed when the disorder does not fall within a specific subtype. Another subcategory is rapid cycling, which can pertain to any of the aforementioned subtypes. It is characterized by frequency and is defined as: A patient who presents with more than four or five episodes in 1 year. This disease is quite different from normal mood states of happiness and sadness that everyone experiences, symptoms of bipolar disorder can be quite severe and potentially life threatening. Ayurvedic Definition Traditional Ayurveda has no specific equivalent disease for the diagnosis of bipolar disorder written in the classical Ayurvedic texts. One of the main ancient treatises on Ayurveda is the Charaka Samhita. It uses the term Unmada as a very general term for insanity. Insanity according to the author Charak is wandering about of mind, intellect, consciousness, knowledge, memory, inclination, manners, activities and conduct. Charak goes on to describe five different types of insanity. While none of these perfectly correlate to the western description of bipolar disorder, some of the descriptions and symptoms are similar and some parallels can be drawn. Fitting a set of symptoms into the diagnosis of a particular disease is not a prerequisite to treating it using Ayurvedic methods. Bipolar disorder manifests due to imbalances in the three fundamental biological qualities that govern the body and mind; vata, pitta and kapha; and the mental principles of sattva, rajas and tamas, which are the qualities of consciousness. Some modern Ayurvedic practitioners liken bipolar disorder to being a lack of stability or ojas, which leads to difficulty sustaining emotional responses. Ojas is defined to maintain immunity, strength, integrity, and vitality. It acts as the container that holds the other two energies in the body: tejas, the energy of intelligence and discrimination; and prana, the bodys life energy. These three subtle energies are the forces that govern the functioning of the mind. During the elated or manic phase, prana and tejas are high and during the depressive state, prana will be low and tejas can be either high or low. Signs and Symptoms (Rupa and Laksana) Bipolar disorder is a disease in which individuals experience periods of elation, either manic or hypomanic and periods of abnormal depression that interfere with functioning in daily life. In general, men tend to have more frequent elated or manic episodes, while women more often depressive episodes. The peak age of onset is in the early thirties. The elated and vata symptoms of bipolar disorder include talkativeness, excessiveness, racing thoughts, hyper-sexuality, euphoria and impulsive over-spending (of money, time, energy). Some other manic and more pitta type symptoms include over-confidence, irritability, aggression or anger directed outwardly against other people, under-sleeping and hyperactivity. On the other side of the coin are the depressive (more kaphic) symptoms of bipolar disorder, including feelings of sadness, lethargy, lack of enthusiasm, apathy, lack of appetite, lack of sexual interest, oversleeping and hypoactivity. It should be noted that while there are typical vata, pitta and kapha symptoms, you could have for example a depression that is primarily governed by vata, pitta or kapha. There are many people who say, "well if anxiety is due to vata then depression must be due to kapha, because it is heavy." Well, thats sometimes true, but not always true in fact severe depression tends to be more of a vata condition. Emptiness, hopelessness, difficulty concentrating or making decisions, insomnia, restlessness, memory problems, uncontrollable crying, weight loss, despair and even suicidal thoughts are also all symptoms of depression that are chiefly vata symptoms. All of these listed symptoms can manifest in the short term as well as the long term and can appear in countless combinations, making each patient a unique case. Etiology and Pathology (Nidana and Samprapati) In western medicine the exact cause of bipolar disorder is unknown. Genetics are a substantial factor in the disease manifestation, but it rarely appears without environmental circumstances such as traumatic life events or extreme social stressors. It is found to be more common among individuals who are affluent, extroverted, achievement-oriented and use activity to combat depression. Outwardly, bipolar disorder is seemingly two opposing high and low conditions that have a pendulum type correlation to each other. However there can be aspects of anxiety, elation or mania even during depressive states and vise versa. While multiple doshas will likely be involved in the oscillations of bipolar disorder, the very changeability of this disease points to an underlying variable vata imbalance as the principal doshic disturbance. High Vata in the mind manifests as fear, alienation, anxiety and possible nervous breakdown. There is insomnia, tremors, palpitations, unrest and rapid shifts in mood. Insanity, of the manic depressive type or schizophrenia, is an extreme Vata imbalance. More specifically, the cause is primarily samana vayu (vayu is another word for vata). Dr David Frawley refers to samana vayu as the equalizing life energy. Samana vayu literally means, balancing air. In the mind, the role of samana vayu is to balance and stabilize the other vayus. When it is healthy, the other vayus find greater stability. When it is disrupted, a person loses control of his thoughts and feelings. Samana vayu is also responsible for absorbing sensory impressions into the workings of the brain and mind. The other two vayus that play an essential role in this disorder are prana and vyana. When prana vayu is disturbed it affects our thoughts and emotions. Prana is also responsible for the intake of impressions into the brain and mind as well as movement of neurotransmitters through the nervous system. Vyana is also responsible for movement in the nervous system and circulation of thoughts and

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 22

emotions. Aggravated pitta pushed by vata leads to the mental principle of rajas, which may result in mania. Rajas is defined as quality of consciousness; the principle of kinetic energy; active, mobile. It is responsible for all movements, changes and excitability. Aggravated kapha pushed by vata leads to the mental principle of tamas, which may result in depression. Tamas is defined as quality of consciousness; inertia. and is responsible for sleep, heaviness, dullness and depression. These two principles of the three basic mental states are destructive. The third being sattva which brings balance, light and purpose. The higher the air element in the vata, the faster the individual moves through the different cycles. Regardless of the doshic imbalance, all patients suffering from bipolar disorder are likely to have low ojas (contentment, ability to cope, vitality and immunity). This low ojas is the instability that is allowing the vata movement from one mood state to another. The patient will also be more susceptible to vata changes in mood when they are under stress. It is this stress that wears down the container of ojas. As was mentioned previously, bipolar disorder usually doesnt manifest until ones twenties or thirties. It is possible that as the patient moves out of the kapha phase of life into the busier more stressful pitta time of life, they lose the grounding of the water and earth elements and become more susceptible to the heat of pitta, which in turn contributes to the drying of vata. Changes in the underlying emotions are brought on by vata-provoking qualities in the individuals lifestyle, habits, foods and activities. These qualities are dry, rough, light, cold, subtle and mobile. Some specific etiologies include: Eating while anxious or depressed, eating on the run, taking in stimulants such as coffee or cigarettes, using intoxicants such as alcohol or recreational drugs, following irregular routines, traveling frequently, going to bed late, loud music or noise, engaging in excessive physical or sexual activity, failing to change with the seasons (especially autumn), overloading on stimulation such as TV, mass media, suppressing inner creativity and emotional sensitivity. Bipolar disorder affects as many as 5.7 million American adults, which is about 2.6 percent of the population over the age of eighteen. The disease is also quickly on the rise especially in children; one study showed as high as a 40-fold increase between 1995 and 2002. One of the reasons for this could be the increasingly vatagenic environment to which todays children are exposed. The fact that we have more of these problems is because our culture is over stimulating people. Wherever there is excess stimulation, the natural consequence is long term depression once the stimuli gets removed. The pathology path of vatas movement through the body begins when vata accumulates and becomes aggravated in the purishavaha srota (colon). From there it overflows into the rasa dhatu (plasma tissue), and rakta dhatu (blood tissue). If the bodies tissues and pathways have preexisting weaknesses due to genetics or in the case of the brain and mind, emotional trauma, then under the right conditions repeated doshic disturbances will relocate to those sites. In the case of bipolar disorder, vata moves from the plasma and blood and relocates to the mano vaha srota (pathway of the mind) resulting in loss of awareness of ones situation and fluctuations in emotional states. It also secondarily relocates into the majja dhatu (nervous tissue) and majja vaha srota (pathway of the nervous system), resulting in biochemical changes to the neurotransmitters being released effecting our thoughts. Once vata has taken root in these tissues and pathways, it starts to manifest the myriad of signs and symptoms of bipolar disorder. Diagnosis (Nidanam) The Western diagnosis of bipolar disorder is based on symptoms and how they change and progress, as well as life and family history. There is no definitive biological test and diagnosis can be difficult even for an experienced psychologist or psychiatrist. The diagnosis is primarily based on the self history as well as what is reported by friends, family and co-workers using the criteria for both manic and major depressive episodes. Both of these must have been present, and the subtype of bipolar disorder will depend on the frequency, severity and duration of the episodes. In Ayurvedic medicine the label of bipolar is not really relevant to treatment. Diagnosis is based on the patients prakruti (underlying constitution) and the past and present history of vikruti (short-term symptoms and doshic imbalances). The practitioner must consider the longand short-term state of doshas and subdoshas; the patients levels of ojas, tejas and prana; as well as the state of mental principles, sattva, rajas and tamas. Ayurvedic practitioners must also identify the major stressors that are pushing the patients mental states to opposite poles. Western Medical Treatment There is no known cure for bipolar disorder. The two main Western methods for treatment are medications and psychotherapy. When used in conjunction, they have shown to be effective at preventing relapses and reducing the severity of the patients symptoms. As Dr David Frawley states: Modern Medicine attempts to change the consciousness through altering the chemistry of the brain. The main medications used are mood stabilizers such as lithium, valproic acid (Depakote) and lamotrigine (Lamictal); antipsychotics such as olanzapine (Zyprexa), quetiapine (Seroquel) and aripiprazole (Abilify); and lastly, antidepressants such as fluoxetine (Prozac), paroxetine (Paxil) and bupropion (Wellbutrin). These medications are an amazing product of modern science. They have a strong effect on brain chemistry and are often very useful for managing this disease and improving the lives of individuals. Any medical doctor can prescribe these medications, but typically a psychiatrist, rather than a family practice or other specialty physician, would manage bipolar disorder. The downsides to these medications include countless known side effects and imperfect research as to how they affect the body and mind in other ways especially long term. From an Ayurvedic perspective, these medications do not treat the deep doshic root causes of the disease, but rather they balance and suppress the manifesting symptoms. One of the main problems with modern medicine is that acute care has become the primary care both for the physical and the psychological medicine, which often causes more trouble with the chronic diseases. It is also very possible that these medicines simply move the doshas into other parts of the body, only to negatively affect the health of the individual in other ways. For example, vata being pushed into the medas or asthi dhatu could cause wasting, osteoporosis, or arthritis; vata staying in the majja dhatu could lead to other types of brain problems, such as Parkinsons or Alzheimers; vata entering the shukra dhatu could cause sterility or low libido. The other main Western treatment is psychotherapy or talk therapy. Some common psychotherapy treatments that have been used to treat bipolar disorder are: Cognitive behavioral therapy, helps people with bipolar disorder learn to change harmful or negative thought patterns and behaviors. Family-focused therapy includes family members. It helps enhance family coping strategies, such as recognizing new episodes early and helping their loved one. Interpersonal and social rhythm therapy helps people with bipolar disorder improve their relationships with others and manage their daily routines. Regular daily routines and sleep schedules may help protect against manic episodes. Psychoeducation teaches people with bipolar disorder about the illness and its treatment. This treatment helps people recognize signs of relapse so they can seek treatment early, before a full-blown episode occurs. Usually a licensed psychologist, social worker, or counselor provides these therapies. The efficacy of therapy and medications was highlighted

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 23

in the largest treatment study ever conducted for bipolar disorder. Researchers compared people in two treatment groups: the first was treated with three psychoeducation sessions over six weeks, while the second was treated with medication and thirty of the above mentioned types of intensive psychotherapy sessions over nine months. The results showed that group two individuals were more likely to get well faster and stay well longer with fewer relapses, lower hospitalization rates, and greater adherence to their treatment plans. Some other Western treatment methods include electroconvulsive therapy (ECT), sleeping medications, increased omega 3 fatty acid intake, ketogenic diets and canabanoids. All of these have mixed results or insufficient data to show significant usefulness. Ayurvedic Treatment (Chikitsa) In management of any psychological disease, Ayurveda works to change the energetics of the mind. The two main Ayurvedic treatments for managing bipolar disorder center on increasing our ojas and reducing our stressors. The stronger our ability to cope and withstand the stressors of the world, the less likely our moods will fluctuate between highs and lows. When ojas is strong we are less likely to be buffeted by the doshas. The more we identify our stressors and reduce them, the less ojas will be worn down. The patients therapist and family are good allies in helping the patient identify these stressors. The main tools used in managing the mind are diet and herbs on a physical level, prana and the senses working at a more subtle level, and mantra and meditation working more at the level of the mind itself. In dealing with the doshas, vata must be balanced first even if there are other current imbalances. The practitioner does not want simply to treat the current vikruti, only to drive the movement from one mood to another. It is no coincidence that many of the treatments for vata will also build ojas. The main thing that helps both is to develop regular solid routines and stability. This includes: waking and sleeping times, eating times and food choices, work schedules and ones general activities throughout the day. Irregular patterns place stress on our bodys ability to function at its best. Some examples of this are regular mealtimes and bedtimes. When our bodys biological clock can anticipate meal or sleep times, it will release chemicals such as amylase, pepsin and acid needed to digest food in the former and chemicals such as melatonin needed to sleep in the latter. When the body is subject to irregularity, we will be prone to problems like indigestion and insomnia that put great stress on our bodies and reduce ojas. This is especially true of digestion, since we identified samana vayu as being the main causative factor in changes from one mood to another and the digestive tract as being the primary site of all doshic disturbances in the body. Sleeping times are also important. Going to bed around 10:00pm and awakening near sunrise will help the body change mental states in the kapha times of day when it is more stable. The morning should be devoted to steady and healthy morning routines, including meditation and exercise. Since vata has the qualities of: cold, light, mobile, dry and piercing, and follows a transverse course, it is necessary to implement the opposite qualities in any treatment. Regardless of the type of treatment, an emphasis on warm, heavy, stable, moist, oily and dull qualities should be made. The best place to start in dealing with bipolar disorder is to identify and minimize stressors that trigger changes in the mood states. Family and friends may be useful in helping to identify what these are as patients may have some denial about this. Our society is largely work driven and it may be necessary for patients to reduce their workload in order to reduce stress and focus on their health. Prioritization of all the things one wants to do in order to create a more laid back and relaxed schedule can often be difficult. The patients surroundings at home can also be a major source of stress. Keeping the home tidy, free of clutter and clean helps to cultivate a more sattvic and stress free environment. Time in nature is also an excellent method for reducing stress, building ojas and pacifying vata. The most important factor concerning meals is eating at regular times each day and also making sure not to go without eating. Food pacifies vata and diet should emphasize whole grains, cooked vegetables, mung beans, meats, fresh dairy, nuts and oils in order to ground the patient and build up ojas. Generally, sweet, sour and salty tastes should be emphasized, as well as the qualities of warm, moist and heavy foods. When one is having a pitta manic phase, then cooler and blander foods may be useful, and during depressive states, spicier foods can be used. Canned, frozen, old, processed, microwaved and rancid foods should be avoided. It is also important to stabilize blood sugar. Increasing the ratio of fats and proteins in relation to carbohydrates and keeping simple carbohydrates to a minimum will help with this. Coffee and other stimulants should be avoided since they will only serve to keep someone going artificially without getting true rest and will lead to more vata imbalance. Lunchtime should be the main meal of the day. It should last at least one hour and be taken at the same time, everyday while seated in a peaceful, distraction free environment in order to let food settle and digest before moving on to other activities. Some form of grace and blessing should be given before eating in order to help center ones mind. When treating bipolar disorder with herbal therapies, nervine tonics become the most important for building stability and mental ojas. Nervine sedatives may be useful for elated or manic episodes and nervine stimulants may be useful for depressive states; however, the intent is not to force the brain out of a particular episode by providing herbal uppers or downers. While having sedatives and stimulants on hand is okay, the goal should be to balance the doshas and normalize the production of neurotransmitters using tonics. A specific formula should depend on the particular constitution and state of the patient. Some generally good herb choices for tonics are ashwagandha, brahmi, shatavari, ginseng, shanka pushpi, nutmeg, skull cap, kappikacchu, haritaki and bhringaraj. Also, jyotishmati, ginkgo, jatamamsi, oat straw, valerian root, St. Johns wort and Gotu Kola may be useful in some patients. Brahmi is a great choice for any mood state since it can both act as a mild stimulant and sedative depending on what mood state needs to be balanced. Ashwagandha is very useful for building ojas and pacifying vata in the nervous system and mind. All of these herbs should be taken with herbs that aid in their digestion and absorption. Triphala is a useful combination of three fruits that not only strongly reduces vata in the intestines, but also helps with the absorption of the other herbs and foods that are being taken and will exponentially multiply their effects. Since bipolar disorder is partially rooted in the nervous system, medicated ghees are an ideal medium for enabling these herbs to penetrate deeply into these tissues. The five sense therapies (vision, sound, taste, touch and smell) can be used to place the patient in balancing and restorative surroundings. Color therapy may be useful for the visual sense. Yellow, green, gold, blue, white, violet, and pastels in general are considered sattvic colors; gold and brown are considered to raise ojas; and yellow, green, gold, brown and purple are considered to decrease vata. Colors can be applied to clothing, home dcor, meditation and flowers. Music that the patient finds enjoyable or mantra therapy may be beneficial sound therapy. Since vata is rough, dry cold and sharp, touch therapy should have the opposite qualities. Clothing worn and bedding should be soft and warm. Regular, gentle and steady massage with lots of oil is also an excellent therapy for the touch sense. While professional massage is also excellent, daily selfmassage with sesame oil is more affordable, easier to implement and offers the added benefit of self-love needed for more insecure vata type individuals. Aromas that may be useful to calm the mind during elation include sandalwood, chamomile, clary sage and jatamamsi. For depression, rosemary, cinnamon, thyme, mint and eucalyptus may be useful to help get moving. Rose, basil and lavender may add balance to

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 24

bipolar disorder. They can be taken in the form of essential oils with an infuser, or by adding a few drops to a warm bath. Exercise can also be an important factor in managing the doshas, as well as helping one relax and sleep well. It is; however, important not to over exert oneself since that can deplete ojas. Generally, working out to half of ones capacity is advised. Calming exercises like Yoga, Qi Gong, Pilates and Tai Chi are generally wise choices for all three doshas. Aikido, gardening, walking and gentle hiking are also good activities. When the patient is experiencing more pitta manic symptoms, then slow and cooling exercises are best like a cool walk in nature or slow swimming. When the patient is in a more depressive state, mild running, team sports or Bikram Yoga may be of use. Panchakarma (the five actions) is the main Ayurvedic method for purification. Owing to the subtle nature of its processes, it penetrates deep into the nervous system. It is useful for psychological problems caused by excess of the three doshas. Yet it can also be helpful for psychological problems caused by internal factors, emotions and karma. The practitioner must of course evaluate the state of the patients ama (toxins) and strength of ojas, before deciding on a plan for how aggressively to pursue panchakarma. Since the patient is likely to be low ojas, a slower palliative plan that focuses on strengthening the patient during purification is more likely to be useful. Since the primary problem is vata imbalance, a program with an emphasis on bastis (therapeutic enemas) should be adopted. If the patient is in a manic phase, virechana (therapeutic purgation) may be used and if the patient is in a depressed state, vamana (therapeutic emesis) may be an option. Oleation with medicated oils through abhyangai (Ayurvedic massage) is also a key therapy in palliation, as well as for managing vata whether or not it is a part of panchakarma. Shirodhara (flowing oil on the forehead) and shirobasti (oil in a crown on the head) are also highly recommended for their direct action on the brain, mind and subtle energy fields. In Ayurveda sleep is considered one of the great pillars of health. Sleep builds ojas and pacifies vata. Its importance for treatment of bipolar disorder cannot be understated. There is also a connection between mental health and deep sleep. It is the state of deep sleep that allows the mind to renew itself. Sleep allows the body and mind to naturally rest and heal. Many of the other therapies, foods and herbs listed here help to regulate the body so that it can get enough quality sleep. Most sleeping pills are a class of drugs called hypnotics that put the body into trancelike states that do not go through the normal sleep stages. They do not provide the same quality of sleep as a natural, healthy sleep cycle. Meditation, breath, pranayama, as well as other yogic practices, are also of great importance in managing bipolar disorder. They have the ability to cultivate a sattvic mind, as well as to teach the patient how to manage the internal channels and energy moving through their body and mind. Meditation brings us back to a state of awareness that allows us to see the transient nature of things including our own moods and emotional states. Repetition of these practices actually has the ability to change our internal biochemistry, lessening the large fluctuations in our minds. While diet, herbs and lifestyle practices can do much on an outer level to pacify doshas and prevent disease, practices like meditation work on a much deeper and more fundamental level to change the subtle energies in our consciousness. Since Ayurveda is not a quick process and relies on the development of healthy routines and habits over a lifetime, it is important for a patient already diagnosed as bipolar to continue with the treatments laid out by his or her physician. If the patient has not received a formal diagnosis and the Ayurvedic practitioner, patient, or a patients family has concerns about a severe mood disorder, the patient should be referred to a primary care physician for evaluation. Even if a patient currently seems stable, if there is a history of severe mood states and he or she falls back into them, then the patient will likely be unable to follow an Ayurvedic lifestyle. Western pharmacology can often provide the acute stability needed for the individual to work on developing long-term habits and routines. A year on an Ayurvedic treatment plan would be a reasonable minimal timeframe for a patient to follow before talking with his or her physician about coming off medications. Conclusion Bipolar disorder is a multi-faceted disease consisting of periods of elation and depression. It is a condition of low ojas and high vata in the mind and nervous system. A regimen of Ayurvedic treatments to tonify, develop regularity and reduce stressors can help to build ojas and pacify the vayus. Ayurveda is useful for managing bipolar disorder because it is a holistic approach that looks at the constitution, the state of current imbalances, and the whole environment of an individual before deciding what is the best regimen to bring him or her into a balanced state. It provides a complete package of useful everyday tools such as lifestyle, diet, herbs, purification and meditation that best suits the specific individual. This is contrasted with Western medicine, which has the tendency to put everyone with similar symptoms into the same box and provide them with pharmacological solutions that suppress symptoms but dont solve the underlying problem. Ayurveda not only has the ability to treat symptoms of a psychological disease like bipolar disorder, but it can also move past the disease to identify its root causes and the underlying patterns affecting the individual. Combined with meditation and other yogic practices, Ayurveda works on the subtle aspects of mind to heal consciousness and release individuals from disease. References "NIMH Bipolar Disorder." NIMH Home. U.S. Department of Health and Human Services, 06 Oct. 2009. Web. 02 June 2010. <http:// www.nimh.nih.gov/health/publications/bipolar-disorder/complete-index.shtml>. American Psychiatric Association. Diagnostic and Statistical Manual of Mental Disorders. 4th, text revision (DSM-IV-TR) ed. 2000. ISBN 0-89042-025-4. Bipolar Disorder. DSM-IV-TR. Bipolar I Disorder. ^ DSM-IV-TR. Diagnostic criteria for 296.89 Bipolar II Disorder. ^ DSM-IV-TR. Diagnostic criteria for 301.13 Cyclothymic Disorder. ^ DSM-IV-TR. Not Otherwise Specified (NOS) Judd, Lewis L., and Leighton Y. Huey. "Part Thirteen Psychiatry." Harrison's Principles of Internal Medicine. By Eugene Braunwald. 11th ed. New York [etc.: McGraw-Hill, 1987. 2085-087. Print.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Charaka. Charaka Samhita Handbook on Ayurveda. Ed. Gabriel Van Loon. Vol. 2. Chaukhambha Orientalia, 2002. 1100. Print. Lad, Vasant. Textbook of Ayurveda: Fundamental Principles of Ayurveda. Albuquerque, NM: Ayurvedic, 2002. 308. Print. Thompson, Mary. "The Nervous System." AHP Level 2 Class. California College of Ayurveda, Grass Valley. 16 Sept. 2010. Lecture. Ibid Textbook of Ayurveda: Fundamental Principles of Ayurveda. 306. Halpern, Marc. Principles of Ayurvedic Medicine. 9th ed. Vol. 2. Grass Valley: California College of Ayurveda, 2007. Print. Textbook.

Page 25

Frawley, David, and Marc Halpern. Ayurvedic Psychology: Anxiety and Depression. Rec. 18 Nov. 2006. California College of Ayurveda, 2006. CD. Ibid Harrison's Principles of Internal Medicine. 2086. Ibid Ayurvedic Psychology: Anxiety and Depression. Disc 4 Anxiety and Depression ^Ayurvedic Psychology: Anxiety and Depression. Disc 4 Anxiety and Depression ^Ayurvedic Psychology: Anxiety and Depression. Disc 4 Anxiety and Depression Frawley, David. Ayurveda and the Mind: the Healing of Consciousness. Twin Lakes, WI: Lotus, 1997. 155. Print. Ibid "The Nervous System." Ibid Ayurveda and the Mind. 316. Halpern, Marc. Principles of Ayurvedic Medicine. 9th ed. Vol. 1. Grass Valley: California College of Ayurveda, 2007. Print. 81. Textbook. Ibid Principles of Ayurvedic Medicine. 9th ed. Vol. 1. 78-83. Ibid Textbook of Ayurveda: Fundamental Principles of Ayurveda. 308. Ibid Textbook of Ayurveda: Fundamental Principles of Ayurveda. 8. Ibid "The Nervous System." Yarema, Thomas, Daniel Rhoda, and Johnny Branningan. Eat-taste-heal: an Ayurvedic Cookbook of Modern Living. Kapaa, HI: Five Elements, 2006. 28-31 Print. ^ Eat-taste-heal: an Ayurvedic Cookbook of Modern Living. 31. Moreno, C., G. Laje, C. Blanco, H. Jiang, A. B. Schmidt, and M. Olfson. "National Trends in the Outpatient Diagnosis and Treatment of Bipolar Disorder in Youth." Archives of General Psychiatry 64.9 (2007): 1032-039. Print. ^ National Trends in the Outpatient Diagnosis and Treatment of Bipolar Disorder in Youth. Ibid Ayurvedic Psychology: Anxiety and Depression Ibid Ayurvedic Psychology: Anxiety and Depression. Ibid Harrison's Principles of Internal Medicine. 11th ed. 2086. Ibid "NIMH Bipolar Disorder." How is bipolar disorder treated? Ibid Ayurvedic Psychology: Anxiety and Depression. Ibid "NIMH Bipolar Disorder." Medications. Ibid Ayurvedic Psychology: Anxiety and Depression. Ibid Textbook of Ayurveda: Fundamental Principles of Ayurveda. Chapter 6. Ibid "NIMH Bipolar Disorder." Psychotherapy. Miklowitz DJ, Otto MW, Frank E, Reilly-Harrington NA, Wisniewski SR, Kogan JN, Nierenberg AA, Calabrese JR, Marangell LB, Gyulai L, Araga M, Gonzalez JM, Shirley ER, Thase ME, Sachs GS. Psychosocial treatments for bipolar depression: a 1-year randomized trial from the Systematic Treatment Enhancement Program (STEP). Arch Gen Psychiatry. 2007 Apr;64(4):419-426.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Ibid "NIMH Bipolar Disorder." Other treatments. Ibid Ayurvedic Psychology: Anxiety and Depression. Ibid "The Nervous System." Ibid Ayurvedic Psychology: Anxiety and Depression. Ibid "The Nervous System." Ibid Ayurvedic Psychology: Anxiety and Depression.

Page 26

Bhishagratna, Kaviraj Kunjalal. An English Translation of Sushruta Samhit: Based on Original Sanskrit Text with a Full Comprehensive Introduction, Additional Texts, Different Readings, Notes, Comparative Views, Index, Glossary and Plates. Varansi: Chowkhamba Sanskrit Series Office, 1981. Chapter 1. Print. Ibid Ayurvedic Psychology: Anxiety and Depression. Ibid Psychology of Ayurveda: Treatment of Psychological Conditions. Ibid "The Nervous System." Ibid Ayurvedic Psychology: Anxiety and Depression. Ibid "The Nervous System." Frawley, David, and Vasant Lad. The Yoga of Herbs: an Ayurvedic Guide to Herbal Medicine. Twin Lakes, WI: Lotus, 2001. Print. Halpern, Marc. Psychology of Ayurveda: Treatment of Psychological Conditions. Grass Valley: California College of Ayurveda, 2006. Print. Ibid Principles of Ayurvedic Medicine. 9th ed. Vol. 2. 442. Ibid Psychology of Ayurveda: Treatment of Psychological Conditions. Ibid Ayurveda and the Mind. 203. Ibid Ayurvedic Psychology: Anxiety and Depression. Disc 3. Prana, Tejas and Ojas. Track 4.

Care of Non Ulcer Dyspepsia (by John Sekerka C.A.S)


Table of contents 1. Introduction 2. References Introduction Upset stomach or occasional heartburn may not be due to excess stomach acid but there are several OTC medications available to reduce stomach acid and apparently solve the problem. What are the options a person has when they have an upset stomach or NUD (non-ulcer dyspepsia) due to eating? Is there one problem or many? Should the treatment be the same for each person or should it depend upon the person? Are medications ever necessary? With the heavy promotion of antacids and many other medications for heartburn and indigestion, many people may not know that there are other choices for these very common problems. First a look at the problem from the Western point of view, both mainstream and nondrug approach and then the Ayurvedic view. NUD is upper abdominal pain without an ulcer, which is twice as common as an ulcer and may lead to one. In half of the cases of NUD or indigestion no cause is found, but medication is commonly used to control symptoms. Allopathic medicine is focused on organic damage and may over look function of the GI tract. The gastrointestinal tract is a very integrated system via nervous and hormonal regulation, and all medications have side effects of disruption or turning off some of the GI function. There is poor understanding of NUD and consequently no specific care from standard medical treatment. NUD can resemble GERD, ulcers, gastritis, or hiatal hernia but if there is no cause or damage found it is called NUD or functional dyspepsia, or just plain indigestion with no apparent treatment. The symptoms are similar for each condition: dull ache, uncomfortable fullness, or static stomach, distention, overt pain or burning or both with or without nausea. Excess stomach acid is not thought to be the problem, more likely inadequate protection of the stomach from the acid. The symptoms may also be due to slower gastric motility or to increased gut sensitivity. Psychological issues also affect NUD. Stressful events produce responses in the gut, but people with NUD do not seem to have more stress in their lives than those without NUD. Do those with NUD react more strongly to stress leading to symptoms? Relaxation techniques have been shown to

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 27

reduce gastric acid secretions in hyperchlorhydric patients. Balancing digestive function by reducing stress maybe partially attributed to a global nervous system shift from a sympathetic to a parasympathetic tone (1). Diet involvement in NUD is important but not well defined. Certain foods and other substances are known to increase symptoms; spicy, acidic, and high fat foods, alcohol, tobacco, coffee, analgesics and other medications. These are reduced or eliminated to help with symptoms. In a functional approach to health and nutrition diet and eating habits play a more important role than the standard allopathic model. The following is a functional view of digestion. Digestion begins with the cephalic phase in which any sensory stimulus or even thoughts can provoke a digestive related response in the body. These include thermodynamic, salivary, cardiac, mesenteric blood flow, diuretic, digestive enzyme secretion, altered gastric acid secretion, altered intestinal motility, release of GI hormones and other intestinal process changes (2). Impulses travel via the vagus nerve to the stomach where acetylcholine stimulates mucus, acid, and pepsinogen secretion in the body and gastrin release in the antrum. The response is greater to foods that the person likes and is less in bland foods, an important fact with an anorectic client (3). To fully support digestion eating in a calm manner and chewing properly are necessary. For some this may be more helpful than relying on digestive enzymes, glandulars, bitters, or other digestive aids. In the mouth or lingual phase adequate salivary output is necessary for proper digestion. Besides enzymes like alpha amylase the saliva also contains other important substances such as mucopolysacirides, ion containing fluids, and transcobalamin III necessary for vitamin B12 absorption. The digestion of fats is initiated in the month by lingual lipase from glands at the base of the tongue. Lingual lipase hydrolysis short chain and medium chain triglycerides more readily than it does long chain triglycerides. This is also true of gastric lipase. Both lipases are resistant to the proteolytic enzymes and the acid environment of the stomach,so that the digestion of the short and medium chain triglycerides continues in the stomach, but the main digestion of fats is done in the small intestine. Dehydration can reduce salivary output as can old age and thus reduce the digestive response. Digestion in the stomach results from proper coordination of hydrochloric acid and pepsin along with other substances. Gastrin and intrinsic factor are the other two compounds that are exclusively produces in the stomach. In the gastric phase stimulation of secretions is by direct contact with food, a rise in ph, and by distention or mechanoreceptors. Besides the main job of digesting protein foods, appropriate amount of hydrochloric acid is necessary for: The absorption of minerals. Acid-base balance. To kill microorganisms. Converts pepsinogen to pepsin (at ~ ph of 2). Inhibits the secretion of gastrin. And stimulates the secretion of secretin. Gastrin stimulates the secretion of acid and pepsinogen, increases gastric blood flow, circular muscle contractions in the stomach, and growth of the mucosa of the stomach and small intestine. Thus there are not only many coordinated responses to food for adequate secretions and proper digestion, but also feedback systems to down regulate the secretions when they are no longer needed. Mixing of the stomach contents is from the middle of the stomach toward the duodenum. This mixing, with downward pressure from the upper part of the stomach, help to empty the contents. The time required to empty the stomach depends on several factors. Solids, lipids, and solutions of high osmotic pressure empty more slowly than solutions that are isotonic. Solids empty more slowly than liquids. There are receptors in the duodenum that respond to lipid content, acidity, and osmotic pressure of the chyme. Some of the factors involved in the emptying are gastrointestinal hormones and neurological reflexes. The enterogastric reflex inhibits peristalsis in the antrum, which is next to the duodenum, because of high or low osmotic pressure, or when acidity is high in the duodenum. Particle size, viscosity of the chyme, and volume of the gastric contents also affects emptying time (4). Emotional stress affects motility through the autonomic nervous system. Hypochlorhydria inadequate secretion of gastric acid by the parietal cells in the stomach wall is a component of poor digestion. A diet of excess protein increases acid production and high fat diet encourages over secretion of acid. Medications to reduce acid, H2 histamine receptor blockers and proton pump inhibitors are now available OTC so that diet induced hyper acidity becomes medication induced hypoacidity in many U.S. adults with causes of indigestion not explored. Research suggests that low gastric acidity may influence the development of diseases such as: Rheumatoid arthritis Acne rosacea Celiac disease Diabetes mellitus Eczema Hepatitis Asthma and others (5). The ability to produce acid decreases with age and over half the population over 60 has insufficient secretory ability. Common sign and symptoms of low gastric acidity are: Bloating, belching, burning, and flatulence immediately after meals A sense of fullness after meals Indigestion, diarrhea, or constipation http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles Mild food allergies Undigested food in the stool Post adolescent acne Nausea after taking supplements And other sysmptoms Chronic reduction of gastric acid secretion invites bacterial over growth in the stomach

Page 28

(Heliobacter pylori) and the small intestine which compromises nutrient digestion and absorption especially B vitamins , iron, and calcium. H. pylori does not appear to cause ulcers but let untreated may lead to atrophic gastritis (6). I f gastritis progresses to an ulcer then H. pylori has to be addressed usually with acid controlling medication and antibiotics. In the treatment of NUD it is recognized in allopathic medicine that there is no reason for medication but it is often given because of its placebo effect and the drugs are considered safe. Though excess acid may not be the problem in the short term some people feel better with medication to reduce acid or to increase the rate of stomach emptying (7). Treatment also requires dietary and lifestyle changes to reduce symptoms. First a look at the medications then the diet and other changes. Drugs that were developed for ulcer treatment are now being used for any problem that manifests itself as acid indigestion even if there is no known ulcer. The following are the drugs commonly used: Antacids are used to neutralize acid: Those with aluminum can cause constipation, those with magnesium can cause diarrhea, prelief (calcium glycerophosphate) is taken at meals to reduce stomach acid. H2 histamine receptor blockers to reduce acid secretion from the parietal cells, via histamine release stimulated by the vagus nerve. This includes Tagamet, Pepsid, Axid, and Zantac. The proton pump inhibitors: Previcid, Prilosec, Nexium, Aciphex, and Protonix that are so heavily advertised today, and are in use more now than the H2 histamine receptor blockers. Motility agents that speed up gastric emptying and increase lower esophageal sphincter (LES) pressure. Reglan, and Propulsid. And protective type drugs: Cytotec, Arthrotec, and Carafate (8). In the case of an infection or apparent infection of H. pylori the common medication of Pepto-Bismol has been shown to be affective with a usual four times a day dosage over two weeks with less side effects than the typical drug and antibiotic therapy (9). The possible side effects of these medications are numerous, as listed below (10). that turn off stomach acid secretions, like Prilosec and Prevacid: Diarrhea, abdominal pain, nausea, vomiting, heartburn, liver necrosis, pancreatitis, Headaches, back pain, anemia, infections, and others. Gastric motility drugs like Propulsid and Reglan: Ventricular tachycardia, and fibrillation, headache, diarrhea, abdominal pain, nausea, constipation, joint aches. Cytoprotective agents like Cytotec that increase bicarbonate and mucus production: Nausea, vomiting, gas, heartburn, diarrhea, constipation, abdominal pain, abortion, Menstrual irregularities, headaches, depression, impotence, chest pain, arrythmia, High blood pressure, blood clots, GI bleed, liver malfunction and others. Stomach coating medication for protection from acid like Carafate: Diarrhea, nausea, vomiting, dry mouth, turns off pepsin , and contains Aluminum, which has possible links to Alzheimer's disease and bone loss. H2 blockers Tagamet, Zantec, Pepcid, Axid, Mylanta which turn down acid production: Impair liver detoxification processes thus increase the side effects of other drugs and environmental chemicals that use the same detoxification pathways. Arrthymias, Hypertension, headaches, liver malfunction, hair loss, anemia, arthritis, blockage of Nerve conduction in the heart, and others. The above medications are intended to reduce the symptoms of NUD and reduce any pain associated with it, but end up causing more GI problems and further cover up the causes of the indigestion. There are several supplements and medications, listed below, that can worsen the symptoms of GERD and may also negatively effect NUD (11). Large doses of vitamin C Potassium supplements White willow bark Calcium channel blockers for high blood pressure Certain antibiotics Red yeast rice Fosamax NSAIDS (Motrin, Aleve, Nuprin, Orudis) Theophylline Glucosamine Fish oil capsules Aspirin, which can also affect the stomach lining directly.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 29

The health and proper function of the stomach is dependant on the balance of the defensive factors (mucin secretion, cellular mucus, bicarbonate secretion, mucosal blood flow, and cell turnover), and the aggressive factors (hydrochloric acid, pepsin, H. pylori, bile salts) (12). The role of the defensive factors is gaining importance over simply reducing the aggressive factors. With more evidence of adverse effects of the various drugs more research is being done with herbs to find new compounds to aid in ulcer treatment without the side effects, which may also prove beneficial in treating NUD. In a review of anti-ulcer drugs of Ayurvedai, authors R.K. Goel and K. Sairam listed the commonly used herbs of Ayurveda and the studies with various herbal extracts and their use in ulcer treatment. The extracts used were fresh juice, water decoction, ethanolic ,methanolic , hot water, acetone, chloroform, and petroleum ether extracts. For the following herbs they were extracted from one of the first five methods: ashwaganda, shatavari, licorice root, brahmi (Bacopa monniera), gotu kola (Centella asiatica), and amla. Aswaganda showed anti-stress activity which wasn't specified. The other herbs had no effect on the acid-pepsin secretion but an increase in the defensive factors of mucin secretion and the life span of the mucosal cells. Shilajit had a per se effect of both reducing acid-pepsin secretion and increase in mucin secretion (13). Several anti-ulcer compounds have been isolated from ginger and studies have shown that ginger increases gastrointestinal propulsion (14). In the conclusion of the review the emphasis was on standardized active constituents of the herbs and not use of the whole herb. In a non-medication approach to better digestion there are several herbs, juices, and other compounds used to heal the stomach, or aid in digestion. Common ones are DGL deglycyrrhizinated licorice, sulfate mucin, aloe juice, ginger tea, chamomile tea, fresh vegetable juices (cabbage, carrot, cucumber, beet), digestive enzymes, baking soda, and even Pepto-Bismol. DGL is licorice with the compound that is responsible for hypertension removed. It is known to normalize LES (lower esophageal ) pressure, increase the protective factors of the stomach, increase immunity by increase in secretin, and is antinflamatory and antioxidant (15). Of the vegetables juices cabbage is recommended more than any other to help heal the stomach lining. There are also various combinations of digestive enzymes and gladulars for those with poor digestion. Chinese and Ayurvedic herbal formulas for digestion are available through supplement suppliers with only general guidelines on their use. In the Western view whether mainstream allopathic or a natural approach certain dietary and lifestyle changes have to be made if a person with NUD is to have an improvement in symptoms and better digestion. It is well recognized that digestion is improved if a person eats in a calm and relaxing environment. Some health care practitioners emphasize this much more than others. This and proper chewing is the beginning of proper digestion. Appropriate sized meals are important since large meals take longer to digest, distend the stomach and increase acid production, and expose the stomach longer to the aggressive factors of digestion. There is the need to eliminate or reduce offending foods such as orange juice, tomato products, other acid foods or ingredients, radishes, spicy foods, fatty foods, excessive protein, dry beans, or any other foods an individual may have symptoms with. Substances to avoid if causing problems are alcohol, tobacco, coffee, caffeineated tea, colas, Ibuprofen and other NSAIDS, aspirin, or any other medication that causes symptoms of NUD. Some healer also emphasize proper food combining or simplifying meals for easier digestion. Others are adamant about cutting out all processed foods from the diet and eliminating any foods with additives or preservatives. There is also the possibility of a food allergy in which case the offending foods will have to be identified and eliminated. This could be a lengthy and difficult process and would not usually be done unless all other changes proved unfruitful. Food combining deserves further expounding since it is commonly referred to for digestive ailments in natural health and nutrition literature. The principal is fairly simple, don't eat foods together that don't digest well together. This won't overtax the digestive enzymes and compromise digestion. Food combining can be somewhat to very restrictive even though there is little scientific evidence that certain foods inhibit the secretion of digestive enzymes. This is not to say there has not been success to varying degrees with food combining. The most common rule is not to eat fruit, or sweets, with meals. Fruits digest sooner than other foods and they can be fermented by microorganisms before the heavier foods are digested. The resulting gas can distend the gut and cause bloating and indigestion. The gas is also toxic to the nerves and tissues, causing an inflammatory reaction that impairs normal peristaltic action (16). Also milk dose not combine well with any foods and is best eaten alone. A person would make their meals as simple as necessary to have good digestion, starting with mono meals if necessary. Other foods can be added one at a time as all previous foods are well tolerated. A person then builds a history of what they can and cannot eat and what foods they tolerate together. In the Caraka-Samhita chapter xv treatment of grahani dosa the digestion function, dysfunction, and treatment are discussed. This is the classical Ayurvedic approach which will be summarized, then the modern interpretation will follow. That which has an influence on the stomach and thus important in the care of NUD will be noted. All digestion is dependant upon proper functioning of the digestive fire or agni. Jatharagni (enzymes in the GI tract), bhutagnis (the elemental agnis enzymes to transform heterogenous elements into homologous ones) dhatuagnis (enzymes for the synthesis of the seven categories of tissues) make up the 13 agnis of which jatharagni is the most important for the other depend upon its proper functioning, and is considered to be the most important sustaining factor of living beings (17). Since it resides in the GI tract it will be referred to as agni in this report. Ingested food needs to be both delicious and wholesome to nourish the senses, the sense organs, and the rest of the body. Once ingested the food is mixed with dravas (liquids) of saliva and other fluids of the GI tract that contain the enzymes or agni . Samana vayu in its normal state will stimulate agni appropriately. Too little samana vayu and agni is low and digestion is inadequate. Too much and agni is too hot and digestion too fast which may deplete the kapha in the stomach making it more suseptable to symptoms of NUD or eventually to an ulcer. During the first stage of digestion in the mouth and stomach, or the kapha stage, the sweet taste is digested. Once the semidigested (vidagdha) food mass leaves the stomach it is sour. This sour stuff stimulates the production of pitta i(bile), and since pitta is sour it gets stimulated by sour food matter (18). Thus the appropriate amount of pitta or acid needs to be produced in the stomach for proper digestion or agni there before leaving the stomach and continuing to stimulate normal pitta and agni for optimal digestion. Ajirna or indigestion is caused by the vitiation of agni. This is caused by the following: Eating too fast, over eating , or irregular eating. Intake of unwholesome, heavy, cold, un-unctuous, or contaminated food. http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles Improper use of purgation, emetic, and oelation therapy. Emaciation as a result of disease. Living in improper country, or seasons. Suppression of natural urges.

Page 30

The vitiated agni is then abnormally sour and works like poison or can be the beginning of several diseases (19). When pitta is excessive it is Amla pitta or acid gastritis a type of grahani disorder. The seat of agni is in the grahani or small intestine and stomach, which may not be used exactly the same way as in modern anatomy and physiology. The signs and symptoms of amla pitta are indigestion, mental fatigue, nausea, sour and bitter belching, and heartburn. Other pitta symptoms in the digestive system and elsewhere are yellow tongue coating, red tongue, loose stools, and anger. High vata will have less acid and burning and will have a more static or nervous stomach. Other high vata symptoms in the digestive system are gas or belching, bloating, constipation, erratic appetite, a brownish and dry tongue coating, and nervousness or anxiety. There will also be pain with both conditions. High kapha will have sluggish digestion in the stomach but not likely to suffer from NUD as much as high pitta and high vata so only pitta and vata out of balance will be considered. Agni has four different states: normal, irregular, sharp or high, and low. In the normal state a person would eat the right quality and quantity of food and there would be proper digestion, metabolism, and tissue development. This is helped with a balanced samana vayu. With any of the abnormal agnis digestion and tissue development is compromised. Sharp agni can cause depletion of tissues if not enough food is eaten. Irregular agni usually results in an under nourished individual with an under developed body as in a typical vata type person. Low agni is associated with excessive development of poorer quality tissue as in a kapha type person. Grahani (small intestine) is the site of agni and grahani and agni can be used interchangably because agni restrains (grhnati) the downward movement of undigested food and retains it until it is fully digested in the region above the unbilicus (20). Likewise food is also retained in the stomach until it is fully digested. When agni is weak food is only partly digested and there is some undigested food in the stools. Vatika grahani (caused by vitiated vata) is caused by intake of pungent, bitter, astringent, cold dry foods, not enough food, over exertion, suppression of natural urges, and excessive sexual intercourse. Vayu gets aggravated, suppresses agni, and food is not easily digested. In paittika grahani pitta is aggravated by foods that are pungent, heavy (ajirna), vidahi (cause burning sensation), sour, alkaline, etc. This aggravated pitta supresses agni. A person has foul smelling and sour belching, heartburn, anorexia, thirst, and loose stools (21). When ama becomes manifest because of the aggravated dosa in the grahani, and food is not fully digested, then emetic therapy should be given. After the amasaya (stomach including small intestine) is cleased of the ama by purgation and fasting the patient should be given a light diet and herbs that stimulate digestion (22). If pitta is aggravated then digestive stimulants that are bitter should be given along with sweet ingredients. If vata is aggravated then digestive stimulants mixed with ghee, salty, and sour items are helpful. Samana vayu in particular is regulated with medicated ghee and promotes the proper functioning of the gastric fire. If the gastric fire gets suppressed because of urdhva-vata (upward movement of vata) the patient should be given niruha and anuvasana medicated enemas (23). In the Ayurvedic view digestion in the stomach cannot be completely separated from digestion in the small intestine since the seat of agni lies mainly in the small intestine but also in the lower part of the stomach. Digestion is a continuum and the stomach and small intestine and the whole GI tract is interdependent. Indigestion or NUD begins with eating habits and improper food choices, but most digestive disorders begin in the stomach or are first noticed there (24). The digestive problems may then continue into the rest of the GI tract. From indigestion comes ama which disrupts not only the digestive system but also the immune system and results in low energy. The two sub doshas of most concern are pachaka pitta and samana vayu. When pachaka pitta is high there is excess gastric acid and the typical symptoms of heartburn, sour belching, and other pitta symptoms in the GI tract and mind. With high samana vayu there is nervous stomach and variable appetite, digestion, and peristalsis (25). There could also be other vata symptoms in the rest of the GI tract and mind. So hyperacidity could also occur with vata and a weak digestion where the food stays too long in the stomach which is then exposed to acid after the food can no longer buffer the acid. Apana vayu could also be involved. If it is not properly flowing downward, with possible gas and constipation, then this could slow or alter digestion further up in the GI tract and indirectly affect stomach functioning and emptying. Or apana vayu could rise upward due to nervous system vata stress and negatively effect digestion (26). Low kapha may accompany high vata and there is not adequate protection for the stomach lining from the acid even if the acid is not in excess. The eating habits that lead to excess pitta and hyperacidity are eating too much, or eating foods that are too sour, spicy, or fatty, too many sweets which can also be fatty, too much alcohol, tea, or coffee, poor food combining, and too much salty foods. Eating habits that would throw vata out of balance and lead to NUD would be eating irregular meals, eating too much, eating cold, dry, or raw foods, eating too much variety at a meal, or eating foods that are hard to digest. Other eating habits that could cause NUD with anyone are eating when not hungry, eating poorly prepared or cooked foods, eating too much processed foods instead of freshly prepared foods, and eating leftovers. In the Ayurvedic view food, eating habits, and herbs make up the treatment for NUD. For a vata person with NUD meals may have to be smaller and more frequent, regular, and generally cooked foods. A pitta person can eat three regular meals a day, more raw food, and more variety in a meal than a vata person. A vata person needs rich and moderately spicy food , while a pitta person needs less richness and spice. Each person should also take those foods that digest easily for their constitutioni, or pacifying for the high dosha. Skipping a meal until the appetite comes back may be needed. To avoid digestive difficulties the first step would be to follow Upayogasamatha - the general guidelines for healthy eating according Ayurveda (27). To begin eat in a proper place or setting. The main point is that it is calm and peaceful. The mind should also be peaceful when eating, prepared by saying grace. This is done with awareness of the sacredness of the experience and acknowledges the spirit of the food. The food should be prepared in a loving way or in a sattvic state of mind. The food is then eaten with no distractions and a calm mind including confidence that what a person is eating is perfectly fine so there is no anxiety about eating. Time is taken to chew the food properly or to an even consistency and to fully taste and enjoy the meal. The food should be warm, and moist with some richness, which stimulates digestion, is more easily digested, and is more nourishing than dry food. It could also be said that food should be freshly prepared and cooked since it would also be warm and moist and best for digestion. Foods of opposite potencies should not be eaten in equal amounts so that they cancel each other out and end up with a neutral potency that does not promote digestion. A small amount of cool spices may be included in a dal for instance but the overall spice mix http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 31

would be warm for a vata digestion. Only enough liquids to aid in eating should be taken with a meal. The more liquid the meal the less other liquid is needed, and it should not be cold. A person is best eating until about 75% full, to room for the stomach to mix and digest the food. One should feel satisfied but not full. Eating in a calm manner, chewing appropriately, taking the time to eat, and being aware of eating without distractions will give one the opportunity to sense when they are satisfied but not full. It is best to rest and not do any intense mental or physical activities after eating for up to an hour if possible. If work or other strenuous activities cannot be avoided then a smaller or lighter meal might be in order. Once the meal is finished one should not eat again until they are hungry, or the previous meal is fully digested. This is usually three hours or more. If it is sooner the person may want to or need to eat larger meals. If too long a time has past the person may have eaten too large a meal or need to strengthen their agni. Eating before the previous meal is fully digested will mix ahara rasa with the new food and vitiate all three doshas (28). This will disrupt proper digestion. Following the Upayogasamaatha will for most people alleviate their NUD or indigestion. If that is not sufficient then each person needs to follow a diet plan for their dosha as outlined above and specifically avoid foods that aggravate them. A general diet plan for vata and pitta follows (29). A diet for vata types would include fruits except dry fruits, unless well soaked, apples, pears, and melons. A large variety of vegetables can be tolerated if properly cooked and spiced if needed or with ghee. The cruciferous vegetables may not be tolerated but some may depending on the individual. Other common vegetables that may cause some indigestion are artichokes, asparagus, cucumber, green beans, potatoes, spinach, tomatoes, turnips, and zucchini. It is more important to avoid too much raw vegetables and eat cooked vegetables, and avoid mushrooms and lettuce. For grains stick to wheat, rice, and oats. For beans only mung usually. All nuts, seeds, and oils are acceptable, as is dairy except ice cream because it is too cold. Condiments are fine and can help to pique the appetite. Sweeteners should be used in moderation and best not to use refined sugar. Animal foods are nourishing and grounding for vata but consideration should be given to the karmic consequences of eating when there is no necessity to do so. For pitta types generally avoid sour, pungent, and salty foods when there is any imbalance or tendency to get out of balance. For fruits eat sweet and astringent ones like apples, dates, figs, mango, grapes, melons, pears, persimmons, and plums. Certain fruits may cause problems citrus, strawberries, cherries, bananas, and any sour tasting or under ripe fruit. Vegetables to avoid are hot peppers, onion, garlic, radishes, etc. Others that may be a problem are beets, carrots, spinach, chard, tomatoes, and parsley. For grains basmati rice, oats, wheat, and corn are recommended. Most dry beans can be digested well except lentils. Nuts are limited for use, best are coconut and sunflower seeds. For oils coconut, sunflower, ghee, olive, and corn. For dairy, sour products yogurt, buttermilk, aged cheeses - limit or avoid. For sweeteners all are ok except honey and molasses. No condiments are good because of the salt and or vinegar. For animal foods egg whites and white chicken meat are good (30). This is a general list to help someone dominated by a vata or pitta constitution but is not all inclusive. Each person must also be aware when they eat if a particular food or combination of foods aggravates their digestion if they are to learn to improve their digestion and health. If a person is a duel dosha, vata pitta, then they would have to take in foods acceptable to both doshas and avoid or limit those foods that aggravate both doshas or strongly do so to either dosha. Or if one dosha is predominately out of balance then that one would take precedence over the other dosha and the secondary dosha may not need to be addressed at that time. If a person still has NUD after following the above guidelines then digestion may be weak and proper food combining would be appropriate. The summary of proper food combining follows: (31) Bitter green salads should be eaten at the end of the meal not the beginning since bitter taste reduces agni. Astringent foods or tea should be taken at the end of the meal or between meals because astringent taste reduces the secretion of digestion enzymes. Sweets are best eaten at the beginning of the meal because they are preferentially digested and will interfere with digestion if eaten later in the meal by stopping digestion at that point to digest the sweets. Sweets can also be eaten separately between meals. When digestion is very challenged eat only one carbohydrate and only one protein at a meal, in general simplify the meal as much as needed to improve digestion. Avoid any difficult to digest foods such as cruciferous vegetables, raw onions, fried foods especially breaded and fried foods, heavy sweets that have high fat content, and dried beans. For NUD there is also herbal treatment for the dosha out of balance. For a high pachaka pitta cool and demulcent herbs are used. The bitter and sweet taste predominate with a cooling effect to reduce acid and also cool the liver, small intestine, and pancreas. Typical herbs are aloe gel, amalaki, barberry, cilantro, coriander, gentian, licorice, marshmallow, shatavari, and Avipattikar churna. Other spices that can be used unless pitta is very high are cumin, fennel, mint, and turmeric. Avipattikar churna is taken after meals to reduce acidity. Bitters can also be taken before meals to counter high pitta (32). Avipattikar churna : trikatu, triphala, cyperus, vidanga, cardamom, cinnamon leaf, cloves, trivit, raw sugar. Take 1-4 grams 2-3 times a day after meals with warm water. For high vata or high samana vayu in the stomach and digestive system the types of herbs given are carminatives to calm the system and help balance digestion. Commonly used herbs are fresh ginger, cardamom, basil, fennel, cloves, and camomile. Spices are best taken with food or something sweet or demulcent to counter the dryness of the spices. Vata in the stomach is also likely to dry out the stomach lining and a demulcent would be beneficial. Since the site of accumulation for vata is in the colon, herbs for the colon may also need to be given to help reduce vata in the stomach. In that case the formula Asafoetida 8 is appropriate, to counter gas, bloating, and constipation. Triphala would also be used for constipation since it is the chief laxative in Ayurveda (33). Another approach is to treat NUD by increasing the agni or by alleviating the indigestion. The following are modern Ayurvedic remedies (34). To rekindle agni use:

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Before a meal - Fresh ginger with a little lime juice and a pinch of salt, or ginger tea. Garlic pwd. tsp., tsp. trikatu, and a pinch of rock salt. One clove fresh garlic chopped with tsp. cumin pwd. a pinch of rock salt, a pinch of trikatu, and a tsp. of lime juice. Ayurvedic herbal wine, Draksha. Use 2 to 4 tbs with equal amount of water. A tea of ginger, brahmi, and chamomile (equal parts) for emotional causes After a meal a tea of bay leaves with a pinch of cardamom may help to improve agni. For indigestion there are several options: Fresh pineapple juice with pinch of ginger and black pepper, and tsp. sugar. Onion juice, fresh cup, with tsp. honey, and tsp. black pepper. Fresh garlic one clove chopped with a pinch of salt and a pinch of baking soda. Juice of of a lime in one cup of water, add tsp. baking soda and drink right away. This drink is for acute indigestion. For chronic indigestion : trikatu 1 part, chitrak 2 parts, kutki 1 part. Take tsp. before meals, with a little honey and fresh ginger juice. Cumin pwd. 1/3 tsp., a pinch of asafetida, and a pinch of rock salt. Take with warm water. Chew Ajwan seed tsp. with tsp. baking soda and take with warm water. Chew a mixture of roasted fennel, cumin, and coriander seeds tsp. Or a tea of the above three seeds, equal amounts of each tsp. per cup of water. Or a tea of angelica, chamomile, and comfrey equal amounts, tsp. per cup. The approach to nutrition is similar in the natural western and the Ayurvedic viewpoints, and there

Page 32

are some differences. Both emphasis eating wholesome unprocessed foods, organic when possible, healthy eating habits, and appropriate amounts of food for normal healthy digestion. But Ayurveda has Upayogasamaatha, the guidelines for healthy eating that acknowledges all levels of our being that need nourishment and can be practiced by anyone regardless of their spiritual outlook. In the care of NUD a western medicine approach, a natural health or nutritional approach, and an Ayurveda approach to healing have much in common but there are also some differences. The typical allopathic practitioner, usually an M.D., has extensive knowledge of human anatomy and physiology. They are trained to diagnose illness or diseases and when there is no manifest disease then there is often no protocol to follow in the care of the patient. Signs and symptoms maybe ignored assuming they will naturally abate, while not looking further for the causes. The patient maybe pacified with medication and the M.D. may feel it can do no harm. This is a narrow version of allopathic health care but it is typical of acute care medicine with the administration of only standardized pharmacological medications for any ailment the standard. At the other end of the spectrum M.D. and natural care practitioners are practicing medicine without medicine, using only supplements, herbals, extracts, enzymes, and an increasing number of what are considered natural products with little or no side effects. More time and care is taken with the patient to discover the underlying cause of the problem the patient presents with and not just focusing on symptoms. In acute care medicine bodily systems are separated while in a holistic view the body is integrated, and the approach to health is preventative or even to optimize health. Ayurveda's goal is to keep the body and mind healthy and to guide one on their path in life. It can touch every aspect of a person's life, and is intended to as a person is ready to let Ayurveda into their body, mind, and inner life. Comparing just the physical health aspect of each approach Ayurveda is similar to the holistic form of health care that treats each individual as an individual, with natural healing methods in assessment, diagnosis, nutrition, herbs and supplements, and other therapies. Ayurveda differs in that it is a fully integrated system consistent throughout the care of the client. The principals and therapies are in harmony with each other and support each other in the healing of the patient. In holistic care of NUD a less specific approach is used. Though a person is treated as an individual some may be given similar care of NUD though their constitutions are different. Though there is the attempt to treat the whole person and as an individual there is still a temptation to treat the symptoms or the disorder and not the imbalance that caused the symptoms. Holistic care has the benefits of extensive knowledge of the human body from medical school and research, a vast array of newer diagnostic tests that are useful in discovering underlying causes of GI symptoms, and a large choice of supplements, herbs, probiotics, natural foods, etc. for their clients. The holistic or natural or functional medicine care still has some of the analytical approach that is the hallmark of modern science and western medicine. Though the amount of knowledge and wisdom is enormous the modern systems are not completely integrated; in philosophy, principals, and practice as Ayurveda is. It might be seen as the difference of nature and science. Our bodies and minds are a part of nature and Ayurveda is natures medicine. Science is descriptive of nature and can be very knowledgeable of nature but is still separated from nature. Using science to help us heal can be very beneficial but it is still putting science first and not allowing direct communication from nature to teach and to heal directly. References 1,2,5. Clinical Nutrition; A Functional Approach. The Institute for Functional Medicine. Gig Harbor , WA . Bland JS, et al. 3,4. Zeman FJ, Clinical Nutrition and Dietetics. Macmillian Publishing Company, 2cd Ed. 1991. 6,9,10, 15, 16. Rogers SA. No More Heartburn. New York : Kensington Publishing Company, 2000. 7.Frishman RG. The Sensitive Gut. Boston : Harvard Medical School Health Publications Group, 1996.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles 8, 11. Bonci L. American Dietetic Association Guide to Better Digestion. New Jersey , John Wiley & Sons, Inc. 2003. 12, 13, 14. Gael RK, Sairam K. Anti-Ulcer Drugs From Indigenous Sources with Emphasis on Musa Sapientum, Tamrabhasma, Asparagus Racemosus, and Zingiber Officinale. Indian Jr. Pharm 2002; 34:100110. 17, 18-23. Caraka Samhita: R.K. Sharma, Bhagwan Dash. Varanasi India . Chaukhamba Sanskrit Series, 1992.

Page 33

24, 25, 29, 30, 32, 33. Frawley D. American Institute of Vedic Studies Ayurvedic Healing Corresponding Course for Health Care Professionals, Parts III and IV. Santa Fe NM . American Institute of Vedic Studies, 2002. 27, 28, 31. Halpern M. Principals of Ayurvedic Medicine, 5 th Ed. California College of Ayurveda. Grass Valley , CA. 2003. 26. Douillard J. Ayurvedic Specific Condition Review: Peptic Ulcer. John Douillard Lifespa: Rejuvenation Through Ayurveda. 34. Lad V. The Complete Book of Ayurvedic Home Remedies. New York , Three Rivers Press 1998.

Excessive use of the sweet taste: Effects on the body and mind (by Debi Mueller C.A.S)
Table of contents 1. 2. 3. 4. 5. 6. 7. 8. 9. Abstract List of Terms The Role of Taste in Nutrition The Role of the Sweet Taste Elements of the Sweet Taste and Foods Predominately of Sweet Rasa How Overuse of the Sweet Taste May Develop Affects of Overuse on the Body Affects of Overuse on the Mind Conclusion

Abstract The role of the six (6) tastes as related to the health of body and mind was documented in the ancient text as the Rishis note their impact on the body and mind. The sweet taste in particular was observed to be of significance due to the percentage of this taste in the human diet in general. In a review of the literature from the classical Ayurvedic texts to current Ayurvedic writers, as well as recent scientific evaluations, the affects of overuse of any taste has been shown to have serious negative outcomes. This paper will review that information which focused on the overuse of the sweet taste. One suggested process which leads to over indulgence of the sweet taste will be described, and a recital of the problems caused from this use in both the physical body and the mind will be provided.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles List of Terms

Page 34

Sanskrit

English interpretation or equivalent

ap

water

prthvi

earth

agni

fire

vayu

wind (or air)

akasa

ether

mahabhuta

great element

rasa

taste

dhatus tejas

tissues fire

dosa or dosha

constitutioni or humor

priya

delicious

hita

wholesome

Vata, Pitta, Kapha i

the 3 constitutions (air, fire, water)

ahamkara

ego

prameha

condition of excessive urination, diabetes

The Role of Taste in Nutrition According to the Caraka Samhita as translated by R. K. Sharma and Bhagwan Dash , "There are six rasas (tastes), viz. sweet, sour, saline, pungent, bitter and astringent. When employed properly, they maintain the body and their incorrect utilization results in the vitiation of the dosas ." [1] Further, it is noted, "Measurement of food is, in fact, of two types, viz. food as a whole and of its different ingredients having different tastes like sweet, sour, etc. If food as a whole is taken according to the prescribed measurement but its ingredients having different tastes like sweet, sour, etc. are not in prescribed ratio, the equilibrium of dhatus and dosas gets definitely disturbed due to imbalance in the ratio of the composing rasa s (tastes). Consequently the timely digestion of food as a whole will also be affected." [2] In the current body of literature, Dr. Marc Halpern writes, "The ancient Rishis of India who developed the Ayurvedic system of living did not know about proteins, carbohydrates, and fats. Rather, they approached nutrition from an energetic perspective. They learned that if the qualities of

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 35

a human being were understood and the qualities of a food source were understood, then it could be predicted what effect would occur when they were mixed together." [3] The focus of developing a healthy diet began with the energetic, or elemental make up of the foods as it compared to and supported an individual's constitutional make up. This elemental combination was observed by the ancients as they came to understand the building blocks of a healthy diet. Caraka wrote, "Rasa or taste is the object of gustatory sense organ, as distinct from the objects of the other sense organs. Primarily ap is the substratum of rasa. Besides, prthvi also indirectly serves as a substratum thereof. "The qualities of preceding basic elements ( akasa, vayu, agni, ap and prthvi ) are included in the succeeding ones; so the qualities of ap is automatically included in prthvi. To sum up, ap and prthvi are the substrata for the manifestation of taste ( rasa). That is to say, taste (rasa) can manifest itself only through ap and prthvi. These two mahabhutas , (in addition to the remaining three) are also responsible for the manifestation of specific rasas like sweet, etc. For example, taste is sweet when there is predominance of the qualities of ap and it is sour when the qualities of prthvi and tejas are predominant." [4] Therefore, identifying and understanding the elemental nature of the tastes within food serves as the basis for defining good nutrition. The Role of the Sweet Taste Of the six (6) tastes, the sweet taste is found to be highly significant. The classical literature notes, "Sweet, sour, saline, pungent, bitter and astringent" this is the sixfold collection of tastes "In this classification, sweet taste occupies the first position inasmuch as it plays an important role in the diets of all living things" [5] Current day Ayurvedic experts acknowledge the first position of the sweet taste as well. In his writings, David Frawley states, "In terms of nutrition, sweet is most important generally for everyone, as it possesses the highest nutritive value." [6] There is agreement of the value and necessity of the sweet taste prevailing in the diet. It has been found to be the predominate taste with most foods containing the elements of ap (water) and prthvi (earth) as their key constituents. The energetics of these elements as provided by the sweet taste are necessary for the health of all living things. Frawley goes on to describe the positive affect of the sweet taste as he writes, "Each taste has its specific therapeutic actions. Sweet taste is building and strengthening to all body tissues. It harmonizes the mind and promotes a sense of contentment. It is demulcent (soothing to the mucous membranes), expectorant and mildly laxative. It counters burning sensations." [7] All of these aspects of sweet are supportive of the digestive processes. Digestion being at the root of all health or disease, it is essential to have an abundance of supportive intake. In concert with Subhash Ranade, Frawley further points out, "Sweet taste has the same nature as the body, increasing bodily tissues including plasma, blood, muscle, fat, bone, nerve and reproductive. It prolongs life, nourishes the sense organs, imparts vigor and improves the complexion. It has a lubricating effect on skin, hair and voice and promotes strength. Psychologically, it promotes cheerfulness, energy and happiness, containing the energy of love." [8] In support of the importance of the role of the sweet taste, John Douillard writes, "The sweet taste, when taken in its natural form (such as rice, bread, or pasta) along with the other tastes, provides a "satisfaction factor." Without it, most people will leave the table feeling unsatisfied, although unable to pinpoint why" [9] Most people would agree that a meal which is satisfying is most desirable. Feeling satiated allows one to move into the flow and expectations of life more easily. The sweet taste provides a key element of making food not only wholesome, but delicious. These two critical fundamentals of our diet were addressed by Caraka as follows, "the food should be delicious ( priya) and wholesome ( hita ). If the food is only delicious but not wholesome, then this does not contribute to the sustenance of the body and nourishment of the sense organs and their objects, namely smell, taste, vision, touch and sound in the body. Similarly, if the food is only wholesome, but not delicious, then this does not provide nourishment to the senses and their objects in the body instantaneously. Therefore, the food should be both delicious and wholesome." [10] Elements of the Sweet Taste and Foods Predominately of Sweet Rasa The sweet taste is made of the elements of water and earth. Water provides the very essence of taste. It is through the moisture that the sensory organ of taste is able to operate. As noted previously, sweet is the predominant taste. Most foods include in their make up the sweet rasa , often with one or more of the other rasas. In evaluating the rasa of specific foods, Dr. Vasant Lad has identified all meat as having a sweet rasa, frequently in addition to an astringent rasa; dairy products, with the exception of yogurt, have a sweet rasa; oils carry a sweet rasa , except for white mustard oil; all sweetners, legumes, grains, nuts, seeds, and fruits have sweet rasas; most vegetables also have sweet rasas, with the notable exceptions of cauliflower, celery, leafy lettuce, onion and radish. Of the main food substances, only herbs and spices are found frequently not to carry sweet rasas, nevertheless, even some of these are known to have a sweet rasa . [11] As you can see from this list, it would be very rare to consume a reasonable meal without ingesting a high percentage of the sweet taste. It is essential that our diet predominates in the sweet taste as both classical authors and current writers have noted the positive role of sweet in our diet. Frawley, however, points out "everyone needs a certain amount of each of the six tastes. The relative proportion differs according to the constitution or humor of the individual. Too much of any taste can become harmful to any constitution type, as can too little." [12] Taking into consideration the constitutional make up of an individual, judgment should be used to provide a higher degree of sweet for Pitta individuals, a moderate amount for Vata, and less for Kapha , ingesting only as much as is necessary for healthy tissue manufacture. [13]

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 36

With all of the positives provided by the sweet taste for the health of the body, it is necessary to have a clear picture of what can happen that causes an individual to overuse the sweet taste and the resulting negative consequences. How Overuse of the Sweet Taste May Develop As we assimilate all of the information presented above, it becomes key for a practitioner or follower of Ayurvedic principles to understand what may be at the root of developing a habit of overusing the sweet taste. Douillard sets groundwork for understanding this issue when he writes, "The problem doesn't originate with the sweets. If we are not nourishing our minds, bodies and emotions properly with all six tastes in each meal, we will become emotionally susceptible. The nutritional foundation needed to support balance in times of stress simply won't be there. As a result, wherever we have a weak link, whether emotional or physical, we will break down." [14] In our society, with its fast-paced and aggressive nature, it becomes a perpetually increasing situation that we do not nourish our bodies, minds or emotions. Douillard additionally notes, "The sweet taste of food (often in the form of junk food) is frequently abused in the attempt to make up for the lack of satisfaction in one's life. Sweets are then inappropriately tried and found guilty for causing a multitude of food and sugar addictions." [15] From this we can draw the conclusion that sweets, especially in the form of simple sugars or non-complex carbohydrates, i.e., junk food, can provide a temporary consolation for the lack of satisfaction in our life. This is supported by Dr. Robert Svoboda as he writes, "All addictions are fundamentally addictions to the Sweet Taste, the Taste that creates satisfaction in ahamkara" Addiction to sugar is a good example of how addictions develop. If you search for satisfaction primarily in your food instead of in your life you may well become addicted to sweets. If you are not careful to select healthful Sweet foods like fruit and whole grains, you will probably fall prey to sugar-filled junk foods like doughnuts for your Sweet fix. When you eat too much white sugar for too long it will exhaust your system's ability to digest it. This will make you hypersensitive to it, which will aggravate Vata" [16] In numerous medical research studies, as reported in multiple journals including "Pharmacological Biochemical Behavior","Obesity Research," and "Neuroreport," scientists have shown that when rats had high levels of simple sugars introduced into their diet, intake of healthy chow diminished. Of significance are the following findings: When allowed liberal access to a 20% sucrose solution in addition to their normal diet, even after introducing a drug to block pain, the rats increased their sucrose consumption and steadily decreased consumption of normal chow. [17] After being food deprived for 12 hours daily, rats were offered 25% glucose as well as the standard chow; after being deprived of the glucose and chow, they showed signs such as teeth chattering, tremors and head shaking typically associated with signs of opioid withdrawal; indicating sugar dependency. [18] Rats given 25% glucose solution with chow for 12 hours and then deprived of food for 12 hours doubled their glucose intake in 10 days and developed a pattern of excessive intake in the first hour of daily access. [19] In interpreting the information provided by the Ayurvedic writers as well as that of the medical researchers, it appears that when one attempts to find fulfillment of body, mind and spirit through the overuse of the sweet taste, a strong potential exists to move toward the most immediate form of sweet digestible. That includes processed sugars and alcohol. [20] Frawley notes that it is the stronger pure forms that aggravate the doshas . First it will impact the one it typically aggravates, but after excessive use even the dosha(s) it typically alleviates will become deranged. For the sweet taste the pure form is sugar, any form of pure sugar. [21] Affects of Overuse on the Body The literature reports a plethora of negative impacts of overuse of the sweet taste on the body. Beginning with the Caraka Samhita it was identified that overindulgence or addiction to habits and foods that aggravate kapha are responsible for the causation of prameha . [22] This is a condition of excessive urination and has come to be known as diabetes mellitus. Current Ayurvedic scholars report, "Too much sweet damages the spleen (pancreas) [23] ; "Sweet taste creates heaviness that obstructs the channels" [24] ; "(it) increases kapha and decreases pitta and vata. It is cold, damp and heavy for digestion, reducing agni. Excess use of the sweet taste produces such kapha disorders as obesity, lethargy, heaviness, loss of appetite, edema, dyspnea, cough, cold, constipation and vomiting." [25] Many of these same symptoms are echoed by Dr. Lad and he adds diabetes and abnormal growth of muscles. [26] In the medical science community a myriad of studies have been conducted to determine the impact of certain variables within the diet. These experiments go far in supporting the Ayurvedic knowledge with empirical data. In the "British Journal of Nutrition" it was reported that ingestion of pure carbohydrate or pure protein resulted in lower overall cognitive performance. Their findings supported the need for a balanced glucose metabolism. [27] Another statement of the concept of using all six tastes in appropriate balance. A study done by the Department of Food Science and Human Nutrition at Michigan State University looked at diet quality and risk factors for cardiovascular disease in U. S. adults. Of interest in this study was the finding that a managed carbohydrate diet actually decreases the risk of cardiovascular disease. However, both the source and amount of intake of carbohydrates are important. When carbohydrates were ingested as simple sugars it was shown that there was "a greater effect on raising triglyceride and total cholesterol than starch and a substantial effect on lowering HDL-cholesterol." [28]

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 37

This study went on to report that "the highest quintile of carbohydrate intake (>57.5% in men and >59.1% in women) was associated with higher concentration of serum triglyceride and lower HDL-cholesterol "it was predicted that the more insulin-resistant an individual, the greater would be the negative metabolic effects of high-carbohydrate, low-fat diets." [29] A study conducted in Argentina fed rats on a sucrose rich diet and found significant evidence that it "induces hypertriglyceridemia and insulin resistance." [30] A study reported in the "Journal of Obesity Related Metabolic Disorders" indicated that "when offered a choice of foods, rats typically prefer highfat and/or high-sugar food items over their nutritionally balanced chow diet. In addition, they may increase their total energy intake by 20-40% and consequently develop mild to moderate obesity." [31] Numerous other studies have found evidence of: sugar-induced hypertension [32] suppression of neuronal survival signals by hyperglycemia resulting in transient forebrain ischemia (stroke) [33] development of kidney stones from sucrose intake [34] increased risk factors for lung cancer due to high dietary sugars [35] increased susceptibility to neurotoxins with excessive dietary intake of sugars [36] These symptoms primarily define kapha type disorders. These findings therefore support the understanding and wisdom of both the ancient and current acknowledged teachers of Ayurvedai with regard to the physical body. Affects of Overuse on the Mind When attempting to understand the impact of overuse of any of the tastes, it is important to evaluate the doshic balance of the individual. To comprehend the impact of abuse of the sweet taste on the mind, it is important to distinguish it from the body. Frawley writes, "Nature has many ways of making human beings and every possible variety must be manifested. Moreover, the energetics between the outer and inner aspects of our nature are not always of simple correspondence "we must not treat psychological conditions simplistically according to the physical Dosha . The physical body may not simply reflect the mental nature, but may try to balance or compensate for it." [37] Therefore, the mental constitution of an individual must be taken into account when evaluating the amount of any of the tastes that will support health. Ayurvedic philosophy identifies the mind as existing in the subtle or astral body. Frawley describes it as "being the most subtle form of matter." [38] He goes on to point out that "the mind can be easily affected and disturbed, easily excited, depressed or distracted. It can overreact to momentary impressions" Indeed there is nothing more difficult to control than the mind. Inability to control the mind causes sorrow and is behind the disease process." [39] In assessing the impact of the sweet taste then, it is essential to understand both the physical and mental constitution as well as understanding that the mind is the more difficult to balance. Therefore, once out of balance, it will cause numerous physical and emotional conditions. It is unhealthy sensory habits that results in the vitiation of prana vayu leading to addiction. As noted by Marc Halpern, "the largest amount of prana or prana vayu enters the body through our mouth and our nose "when prana vayu is disturbed within the mind, it creates excessive thought and most importantly fear, worry, nervousness and anxiety." [40] In the Caraka Samhita, the Principle of Psychopathogensis states, "The sense faculties, together with the mind get vitiated by excessive utilisation, non-utilisation and wrong utilisation of the objects concerned. This causes an impediment to the respective sense perceptions" The sense faculties get vitiated due to the excessive utilisation, non-utilisation, wrong utilisation of their respective objects. The vitiated sense faculties, in their turn, also vitiate the mind." [41] Frawley and Ranade note that when derangement to the senses occurs, as through overuse of any taste, there will be impairment to the mind. [42] As quoted earlier, Svoboda states clearly that "all addictions are fundamentally addictions to the Sweet Taste, the Taste that creates satisfaction in ahamkara" [43] In the Yoga Sutras Patanjali, it is stated, "In subtle form, these obstacles can be destroyed by resolving them back into their primal cause [the ego]" [44] It follows that overuse of the sweet taste plays a serious role in the vitiation of the mind which impacts perception, the ability to think and function clearly, and maintenance of mental and emotional stability in life. Conclusion Diet and nutrition are at the core of the Ayurvedic philosophy of health and balance. This essential fact is made obvious when evaluating the most basic of dietary concepts: tastes. As I reviewed the literature, classical and current, as well as notable empirical evidence, it became clear that excessive intake of the sweet taste can lead the mind, and then the body, to a condition of imbalance and possible addiction. The evidence points to the move from healthy amounts and types of sweet substances to the ingestion of high volumes of the purest form of sugar. The physical maladies resultant from this excessive intake will continue to increase until it is acknowledged that the mind and emotions must be addressed at the root of the problem. Ayurveda provides the solutions to both physical and mental vitiation. In dealing with any physical disease, it will be necessary to address mental states to see overall improvement and for balance to be reestablished.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 38

As Caraka noted, when the sages desired healthy, long life, they turned to Ayurveda, "the immortal and sacred (science of life)." [45] The translators, Sharma and Dash, comment "They (the sages) found in this science various prescriptions dealing with the avoidance of the unwholesome habits and acceptance of wholesome ones and thereby attained inexhaustibly long life and well being devoid of all miseries." [46]

[1] R. K. Sharma and Bhagwan Dash, trans., Caraka Samhita . Vol II, 1:4 ( India : Chowkhamba Sanskrit Series Office, 2000), 113. [2] Ibid., Vol I, 5:4, 106. [3] Marc Halpern, Principles of Ayurvedic Medicine . 4 th ed. ( Grass Valley : California College of Ayurveda, 2002). 6:3. [4] Sharma. and Dash, trans., Caraka Samhita . Vol I, 1:64, 45-46. [5] Ibid., 1:65, 46. [6] David Frawley, Ayurvedic Healing , (Salt Lake City, UT: Passage Press, 1989), 16. [7] Ibid., 16. [8] David Frawley, and Subhash Ranade, Ayurveda, Nature's Medicine , ( Twin Lakes , WI : Lotus Press, 2001), 134. [9] John Douillard, Body, Mind and Sport , rev. ed. (New York: Three Rivers Press, 1995), 91 [10] Sharma, and Dash, trans., Caraka Samhita . Vol IV, 15:12 , 8. [11] Vasant Lad, Ayurveda The Science of Self-Healing , 2 nd ed., (Wilmot, WI: Lotus Press, 1985), 92 " 99B. [12] Frawley, Ayurvedic Healing , 16. [13] Ibid., 16. [14] Douillard, Body Mind and Sport , 91. [15] Ibid., 91. [16] Robert E. Svoboda, Prakriti Your Ayurvedic Constitution , Rev. Enl. 2 nd ed., (Bellingham, WA: Sadhana Publications, 1998), 68. [17] G. M. Schoenbaum, R. J. Martin, D. S. Roane, "Relationships between sustained sucrose-feeding and opioid tolerance and withdrawal." in Pharmacological Biochemical Behavior abstract Vol 34(4): 911-4. Dec, 1989. Available from the World Wide Web @ http:// www.ncbi.ilm.nigh.gov search 2623045. [18] C. Colatuoni, et al., "Evidence that intermittent, excessive sugar intake causes endogenous opioid dependence." in Obesity Research abstract Vol 10(6): 478-88. June, 2002. Available from the World Wide Web @ http://www.ncbi.nlm.nih.gov search 12055324. [19] C. Colatuoni, et al., "Excessive sugar intake alters binding to dopamine and mu-opioid receptors in the brain." in Neuroreport abstract Vol 12(16): 3549-52. Nov, 2001. Available from the World Wide Web @ http://www.ncbi.nlm.nih.gov search 11733709. [20] Svoboda, Prakriti Your Ayurvedic Constitution , 68. [21] Frawley, Ayurvedic Healing , 18. [22] .Sharma and Dash, trans. Caraka Samhita Vol III 6:4, 298. [23] Frawley, Ayurvedic Healing , 19. [24] Frawley and Ranade, Ayurveda Nature's Medicine , 138. [25] Ibid., 134. [26] Lad, Ayurveda The Science of Self-Healing 2 nd ed., 90. [27] K. Fischer, et al., "Cognitive performance and its relationship with postprandial metabolic changes after ingestion of different macronutrients in the morning." in British Journal of Nutrition abstract Vol 85(3): 393-405, March 2001. Available from the World Wide Web @ http:// www.ncbi.nlm.nih.gov search 11299085.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 39

[28] Eun Ju Yang, et al., "Carbohydrate Intake is Associated with Diet Quality and Risk Factors for Cardiovascular Disease in U. S. Adults: NHANES III." in Journal of the American College of Nutrition, Vol 22, No. 1, 71-79. 2003. On-line journal available from the World Wide Web @ http://www.jacn.org/cgi/content/full/22/1/71. [29] Ibid.. [30] A. Chicco, et al., "Muscle lipid metabolism and insulin secretion are altered in insulin-resistant rats fed a high sucrose diet." in Journal of Nutrition abstract Vol 133(1): 127-33. Jan, 2003. Available from the World Wide Web @ http://nchi.nlm.nih.gov search 12514279. [31] A. Sclafani, "Psychobiology of food preferences." in Journal of Obesity Related Metabolic Disorders abstract Vol 25 Suppl 5:S13-6. Dec, 2001. Available from the World Wide Web @ http://ncbi.nlm.nih.gov search 11840208. [32] H. G. Preuss, et al., "Sugar-induced blood pressure elevations over the lifespan of three substrains of Wistar rats." in Journal of the American College of Nutrition abstract Vol 17(1):36-47. Feb, 1998. Available from the World Wide Web @ http://www.ncbi.nlm.nih.gov search 9477388. [33] Q. He, K. Csiszar, and P.A. Li, "Transient forebrain ischemia induced phosphorylation of cAMP-responsive element-binding protein is suppressed by hyperglycemia." in Neurobiological Disorders abstract Vol 12(1):25-34. Feb, 2003. Available from the World Wide Web @ http:// www.nchi.nlm.nih.gov search 12609486. [34] N. J. Blacklock, "Sucrose and idiopathic renal stone." in Nutrition and Health abstract Vol 5(1-2):9-17. 1987. Available from the World Wide Web @ http://ncbi.nlm.nih.gov search 3313140. [35] E. De Stefani, et al., "Dietary sugar and lung cancer: a case-control study in Uruguay." in Nutrition and Cancer abstract Vol 31(2):132-7. 1998. Available from the World Wide Web @ http://ncbi.nlm.nih.gov search 9770725. [36] K. Olivier, et al., "Glucose feeding exacerbates parathion-induced neurotoxicity." in Journal of Toxicology and Environmental Health abstract Vol 22;63(4):253-71. June, 2001. Available from the World Wide Web @ http://ncbi.nlm.nih.gov search 11437059. [37] David Frawley, America Institute of Vedic Studies Ayurvedic Healing Correspondence Course For Health Care Professionals Part II. (Santa Fe, NM: American Institute of Vedic Studies, 1999). 27. [38] Ibid., 101. [39] Ibid. [40] Halpern, Principles of Ayurvedic Medicine., 2:19 . [41] Sharma and Dash, trans., Caraka Samhita , Vol 1 8:15 , 169-170. [42] Frawley and Ranade, Ayurveda: Nature's Medicine ., 258. [43] Svoboda, Prakriti, Your Ayurvedic Constitution ., 68 [44] Sri Swami Satchidananda, trans., The Yoga Sutras of Patanjali. (Yogaville, VA: Integral Yoga Publications, 1999), 93. [45] Sharma and Dash, trans., Caraka Samhita , Vol 1 1:24 , 21. [46] Ibid., 1:27-29, 23.

Guduchi: The one who protects the body By Carla Kennedy December 2009
Guduchi is one of the most highly valued and common herbs in Ayurvedic medicine. It has a rich history in the Indian sub-continent where it has been used and written about for thousands of years. It is considered one of the best rasayanas (adaptogens) and is unusual in its potent versatility. In recent years, significant progress has been attained regarding its biological activity and medicinal applications. Guduchi, as it is most commonly called, has been described as one which protects the body. (Pole 189) The Sanskrit and Hindi name Amrita is derived from ancient Hindu scriptures where Amrita was used to bring the dead back to life and keep gods from growing ill and old. It is no wonder that it is also referred to as nectar of immortality and heavenly elixir. Its scientific name is Tinospora cordifolia and is in the Family

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Menispermaceae. Common names include: Guduchi, amrita (Sanskrit), giloya, amrita (Hindi), giloe, gulancha (Bengali), gado, galo (Gujarati), duyutige, teppatige (Telugu), heartleaf moonseed, Tinospora (English). (1, 2, 9, 11)

Page 40

It is a woody climbing shrub that is deciduous and perennial. This herbaceous vine grows on hedges and trees. It is often seen growing up mango or neem trees. Herbalist Sebastian Pole writes that those growing up neem trees are said to be the best as the synergy between these two bitter plants enhances guduchis efficacy. It is indigenous to areas of India, Myanmar, and Sri Lanka. Guduchi typically grows in deciduous and dry forests at elevations up to 1000 ft. Its flowers bloom in summer. The male flower is small, yellow or green in color, and occurs in clusters. Female flowers are usually solitary and are green. The fruits are the size and shape of a large pea and turn from green to red when ripe in winter. The leaves are heart shaped (giving the name cordifolia to the plant) and mucilaginous. Its stems, when fresh, have a green succulent bark covered by a thin brown bark and are studded with warty lenticels. When dry, the stem shrinks and the bark separate from the wood. The roots are long narrow aerial roots that arise from the branches. The stems, leaves, and roots are used in medicine. All three parts should be collected in the summer when the bitter qualities are most abundant and, if not used fresh, dried in the shade. Guduchi grows well without fertilizer or pesticide making it simple to grow. It is easy to recognize and can be propagated by cuttings. (1, 2, 3, 4, 6) Ayurvedic Qualities Guduchi has always been a very important herb in Ayurvedic medicine. Ayurvedic herbalists generally describe it as having these qualities: (1) Rasa (taste): bitter and astringent, (2) Guna (quality): light and unctuous, (3) Virya (potency): heating, (4) Vipaka (post-digestive effect): sweet, (5) Prabhava (special action): destroys toxins both internally and externally, (6) Doshakarma (energetics): Tridoshic, VPK=. Tridoshic in nature, its bitter and astringent properties and sweet post-digestive effect reduces pitta. The bitter, astringent, and heating qualities reduce kapha. Vata is reduced by its heat and sweet post-digestive qualities. Its heat burns up ama yet doesnt aggravate pitta and its sweet post-digestive effect gives it a nourishing rejuevenative quality. (1, 2, 7, 9) Actions and Indications Unusual in its qualities, Guduchi has a large variety of actions and is indicated in the treatment of many ailments. Ayurvedai traditionally describes the following actions: Increases appetite, quenches thirst, increases strength, promotes life, increases life span, aphrodisiac, increases sexual potency, purifier of sperm, cleans the blood, relieves gout, relieves arthritis, alleviates skin disorders, destroys toxins, reduces burning sensations, reduces fevers, nerve tonic, bitter tonic, causes constipation, and rejuvenative. It is described in more modern and Western terms as having similar actions: Febrifuge, anti-periodic, alterative, diuretic, aphrodisiac, cholagogue, anti-inflammatory, anthelmintic, nerve tonic, bitter tonic, anti-rheumatic, and de-toxicant. (1, 2, 7, 9, 13) Guduchi is incredibly versatile and is indicated for potential use in the following conditions: Fever, hepatitis, liver damage, jaundice, diabetes, heart disease, tuberculosis, arthritis, gout, hemorrhoids, eczema, psoriasis, lupus, inflammatory skin conditions, autoimmune disease causing inflammation, urinary disease, secondary syphilis, bronchitis, chronic diseases of diarrhea and dysentery, seminal weakness, dyspepsia, general debility, leprosy, anemia, colic, worms, senile diseases, hyperacidity, and snake bite. (2, 7, 9) Traditional Ayurvedic Preparations A potent classical herb, Guduchi is used as an important ingredient in a number of Ayurvedic formulations. While the dried stem forms the raw material for many herbal preparations, the roots and leaves are also important. The fresh plant is said to be more effective than the dry one. However, it is traditionally dried and made into a starchy extract called Guduchi Sattva. Dr. Gyanendra Pandey writes that Guduchi Sattva is highly valued for many ailments. Fevers, chronic diarrhea, chronic dysentery, burning sensation, secondary syphilis, chronic gonorrhea, leucorrhoea, jaundice, rheumatism, urinary disorders, and some other ailments. Dr. K.M. Nadkarni describes how it is made The watery extract is prepared by powdering the stem and washing out the starch with water and drying the sediment. Pandit Jayakrshna says that as the deposit settles the sooner it is dried the better. It is similar to arrow-root in appearance. Another common preparation is a watery extract, often called Indian quinine, which is used in malaria, leprosy, and common fevers due to cold or indigestion. In the ancient text Caraka Samhita 50 great extract categories are described and Guduchi is included in two: Anti-saturative and refrigerant. (1, 2, 5) Formulas from Caraka-an ancient physician The Caraka Samhita (written by Caraka between 1500BCE and 500BCE) is the oldest and perhaps the greatest classical text of Ayurveda. It contains a vast amount of information on classical Ayurvedic herbal formulas. Among them Chyavanprash is the most popular rasayana (rejuvenative tonic) formula in India today. Like all traditional Ayurvedic formulas, the exact herbal combination can differ but most ingredients are the same. At the end of Carakas description of the formula and how it is made he states This is the famous cyavanaprasa, an excellent rasayana. Particularly it alleviates cough and dyspnoea, is useful for the wasted, injured and old people and promotes development of children. It alleviates hoarseness of voice, chest diseases, heart disease, vatarakta, thirst and disorders of urine and semen. It should be taken in the dose which does not interfere with the food (intake and digestion). By using this (rasayana) the extremely old Cyavana regained youthful age. If this rasayana is used by the indoor method, even the old attains intellect, memory, luster, freedom from diseases, longevity, strength of senses, sexual vigour, increased agni (digestion and metabolism), fairness of complexion and carmination of wind. One, shedding the form of the old age, puts on that of the fresh youth.(5) Charaka described over two dozen poly-herbal formulas that include Guduchi and that are used for a wide variety of ailments. One un-named rasayana formulation is stated If this formulation is used regularly for three years, the person attains a life-span of hundred years free from old age, acquires knowledge, his diseases are alleviated, poison becomes ineffective in his body which is rendered firm as stone and he becomes invincible foe the organisms. Another was described as an intellect-promoting rasayana drug. He states these rasayana drugs are lifepromoting, disease-alleviating, promoters of strength, agni, complexion, voice and are intellect-promoting. (5)

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles He described a number of anti-pyretic formulas. For chronic fevers, cold fevers, relapsing fevers and certain fevers. One anti-pyretic formulation has these stated qualities These extracts are antipyretic appetizer, digestive for dosa and alleviate thirst, anorexia and distaste of mouth. Two were to be used specifically for all types of prameha. There was also one for edema in vata combined with pitta. (5)

Page 41

A formulation Caraka called fifth alkali, taken by those suffering from piles caused by kapha and vata, grahani disorder and anemia. This alkali is an excellent promoter of agni and alleviates splenomegaly, retention of urine, dyspnoea, hiccup, cough, worms, fever, wasting, diarrhea, edema, prameha, hardness in bowels, cardiac pain and all kinds of poison. After the drug is digested, the patient should eat with sweet meat-soups or milk. (5) A medicated ghee called Guducyadi ghrta alleviates gulma, dyspnoea, wasting and cough. Guducyadi ghrta is mentioned in the Susruta Samhita where Susruta states would be attended by good results in cases of consumption, asthma, cough and chronic fever. One un-named formulation kept for whole night in water should be given to alleviate thirst and erysipelas. He also described one for disorders of the female genital tract and another for kaphaja vomiting. And yet another formula for vata vitiated trembling of head (5) The formula Amrta taila lists Guduchi as the main herb. Caraka writes This oil known asamrta tailais one of the best oils It brings back to normalcy the persons with diminished energy, agni and strength and confused mind and suffering from insanity, restlessness and epilepsy. It is an excellent alleviator of vatika disorders. This is delivered by the teacher Krsnatreya and is honoured by physicians. For Vrsamuladi taila he states this oil should be used in patients broken and shattered by (disorders of) vata. Another oil has different qualities This known as Mulaka taila (oil prepared with roots) alleviates spleen enlargement, retention of urine, dyspnoea, cough and vatika disorders and promotes complexion, life span and strength. (5) Caraka thinks highly of Amrtadya taila. This oil when prepared is useful in all ways in vatarakta, wasting due to chest wound, afflicition by overload, deficiency of semen, trembling, convulsions, fractures and diseases generalized or localized. This known as Amrta is the best among oil and alleviates diseases of female genital track, epilepsy, insanity, limping and lameness and makes delivery of fetus easy. (5) Lastly, Caraka described a number of formulas for unctuous and non-unctuous enemas. For one called Erandabasti he states Is appetizer and reducing and alleviates pain in shanks, thighs, feet, sacrum and back; covering by kapha, obstruction of vayu, retention of feces, urine and flatus, colic pain, tympanitis, calculus, gravels, harness of bowels, piles and disorders of grahani. Another un-named enema is stated This oil used in forms of intake, massage and unctuous enema alleviates quickly the disorders of skin, worms, prameha, piles, disorders of grahani, impotency, irregularity of digestive fire, excrement and three dosas. This unctuous enema provides strength to those wasted due to disease, physical exercise, evacuative measures and wayfaring, debilitated, devoid of ojas and having diminished semen. Moreover, it gives good firmness to feet, shanks, thighs, back, shoulder and waist and virility to sterile women and men. One un-named formula is described as for heart, bladder, headused as urethral douche or non-unctuous enema in a person evacuated, uncted and fomented alleviates pain in bladder and other urinary disorders. (5) Carakas last un-named unctuous preparation is described as an excellent aphrodisiac This is excellently beneficial for man enjoying women excessively having diminished semen, suffering from chest would, wasting and intermittent fever and for women having disorders of genital track, sterility, accumulation of menstrual blood, dead progeny and amenorrhea and for those having deficiency of muscle and blood. It is excellent rasayana and destroyer of wrinkles and graying of hairs. (5) Modern Research While a lot of preliminary research has been done, science has just scratched the surface on the potential effects of Tinospora cordifolia in the human body. Most research has been done in test tubes (in vitro) or in animals (in vivo) and has yielded some impressive results. A large variety of chemical constituents have now been isolated from Tinospora cordifolia. The major isolated compounds belong to a variety of classes such as alkaloids, diterpenoids lactones, glycosides, steroids, sesquiterpenoids, phenolics, aliphatic compounds, and polysaccharides. The leaves have also been found to be abundant in protein and fairly high in calcium and phosphorous. (3, 4, 6, 8, 11, 13) The usefulness of Tinospora cordifolia as a cognitive enhancer has been substantiated by some research. For example, healthy volunteers were given an aqueous extract for three weeks in a double blind study. They were found to have a significant increase in test scores for logical memory and verbal memory. A study gave aqueous and alcoholic extracts to normal and cyclosporine induced cognition deficient rats. Tinospora cordifolia not only enhanced the cognition in normal rats but also in the rats treated with cyclosporine. (4, 14, 15) Guduchi has been studied for its hypoglycemic actions. Crude ethyl acetate, dichloromethane (CDM), chloroform and hexane stem extracts of Tinospora cordifolia was studied for inhibition of the alpha glucosidase enzyme. The enzyme was inhibited by Tinospora and the hyperglycemic increase was decreased by 50% in normal animals and 58% in diabetic animals. Another study used an aqueous extract of Tinospora cordifolia to test insulin resistance and oxidative stress in rats. Tinospora cordifolia treatment prevented the increase in glucose by 21.3%, insulin by 51.5%, triglycerides by 54.12%, and glucose-insulin index by 59.8 of the rats fed fructose without the addition of Tinospora extract. Also, Tinospora cordifolia treatment was effective in preventing the fructose-induced abnormalities in the liver involving lipid peroxidation, protein carbonyl groups, GSH levels, and enzymatic antioxidants. (4, 21, 22) Tinospora supplies protection against gamma irradiation in mice. Administration of an alcohol stem extract to mice 1 hour before whole body gamma irradiation was shown to increase survival, prevent body weight loss, increase the number of colony forming unit counts in the spleen, restore total lymphocyte counts, increase impaired S-phase cell population and decrease irradiation induced micronuclei. In another study an aqueous extract was used on mice before being exposed to gamma radiation. The results showed various amounts of protection against the radiation through increased survival time and signs and symptoms of radiation sickness. (4, 11, 16, 17) Looking into the immune systems response to tumors one study showed the activation of tumor associated macrophages in Daltons lymphoma, a spontaneous transplantable T cell lymphoma, in response to an alcohol extract of Tinospora cordifolia. Another study by the same authors again

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 42

found an increase in the count of tumor associated macrophages. The researches also found an increase in the number and myeloid differentiation of bone marrow hematopoietic precursor cells in mice bearing Daltons lymphoma. Further research on its anti-tumor activities used a methanol extract found that it increased the white blood cell count, maturation of bone marrow stem cells, and increased immune response as seen in macrophage activation, and plaque-forming spleen cells. The reduction in solid tumor growth was significant. (4, 18, 19, 20) Guduchi has been one of the most versatile and important herbs in the Indian sub-continent since ancient times. An enormous amount of knowledge has been accumulated by thousands of years of direct observation and trial and error. In our modern era, impressive research has been done on the biological activity and possible application of Guduchi and its chemical constituents. Guduchi may have been favorably used for thousands of years but modern herbal pharmacology appears to have just begun to appreciate the one who protects the body.

Works Cited 1. Nadkarni K. M., Nadkarni A.K. (Eds) Indian Materia Medica (3rd ed) Vol. 1. Mumbai:Popular Prakashan Private Limited pp. 356-365, 1220-1221 2. Pandey G. (2002) Dravyaguna Vijnana (2nd ed) Vol. 1. Varuanasi: Krishnadas Academy pp. Vol. 1 pp.697-710 3. Tinopsora. http://www.drugs.com/npp/tinospora.html 4. Krishna K., Jigar B., Jagruti P. (2009) Guduchi (Tinospora cordifolia): Biological and Medicinal properties, a review. The Internet Journal of Alternative Medicine Vol.6 Num.2 pp.1-10 5. Caraka (2008) Caraka Samhita (Sharma P. Ed. and Trans.) Varanasi: Chaukhambha Orientalia Vol.1 pp. 9-11, 23, 71-73, 79, 85, 120, 121, 191, 266, 267, 316, 339, 427, 431, 449, 464, 477, 478, 496, 607, 610, 615, 616, 678. Vol. 2 pp.15, 21, 26, 28, 29 6. Premila M.S. (2006) Ayurvedic Herbs: A clinical Guide to the Healing Plants of Traditional Indian Medicine. New York: Haworth Press pp. 69-76, 175, 176 7. Frawley D., Lad V. (2001) The Yoga of Herbs. Wisconsin: Lotus Press. Pp. 242-243 8. Williamson E. M. (Ed) (2002) Major Herbs of Ayurveda. London: Elsevier Science Limited pp. 302-305 9. Pole S. (2006) Ayurvedic Medicine: The Principles of Traditional Practice. Philadelphia: Churchill Livingstone pp.189-190 10. Frawley D. (2000) Ayurvedic Healing. Wisconsin: Lotus Press pp.154, 158, 168, 266, 270, 282, 286 11. Evaluation of a New Class 1 Substance, Tinospora cordifolia (Guduchi) (2006 September) IJEACCM 03 Item 3.2.4 12. Ghishagratna K. K. (2003) Susruta Samhita (Dwivedi L. Ed.) Varanasi:Chowkhamba Sanskrit series Office. pp.360 13. Singh S. S., Pandey S.C., Srivastava S., Gupta V.S., Patro B., Ghosh A.C. (2003) Chemistry and Medicinal Properties of Tinospora Cordifolia (Guduchi). Indian Journal of Pharmacology . pp.83-91 14. Bairy K.L., Rao Y., Kumar K.B. (2004) Efficacy of Tinospora cordifolia on Learning and Memory in Healthy Volunteers: A Double-Blind, Randomized, Placebo Controlled Study. Iranian Journal of Pharmacology and Therapeutics. July Vol.3, No.2. pp.57-60 15. Agarwal A., Malini S., Bairy K.L., Rao M.S. (2002) Effect of Tinospora cordifolia on Learning and Memory in Normal and Memory Deficit Rats. Indian Journal of Pharmacology. Pp.339-349 16. Goel H.C., et al. (2004) Radioprotective Potential of an Herbal Extract of Tinospora cordifolia. Journal of Radiation Research. Vol.45 No.1. pp.61-68 17. Pahadiya S., Sharma J. (2003) Alteration of lethal effects of gamma rays in Swill albino mice by Tinospora cordifolia. PubMed 18. Singh S.M., Singh N., Shrivastava P. (2006) Effect of alcoholic extract of Ayurvedic herb Tinospora cordifolia on the Proliferation and Myeloid Differentiation of Bone Marrow Cells in a Tumor-bearing Host. Fitoterapia. Vol.77 Issue 1. pp.1-11 19. Singh N., Singh M.S., Shrivastava P. (2005) Immunomodulatory and Antitumor Actions of Medicinal Plant Tinospora cordifolia are Mediated Through Activation of Tumor-Associated Macrphages. Immunopharmacology and immunotoxicology, Vol. 26 pp.145-162 20. Mathew S., Kuttan G. (1999) Immunomodulatory and antitumor activities of Tinospora cordifolia. Fitoterapia. Vol.70 Issue1 pp.35-43 21. Chougale A.D., Ghadyale V.A., Panaskar S.N., Arvindekar A. U. (2009) Alpha glucosidase inhibition by stem extract of Tinospora cordifolia. Journal of Enzyme Inhibition and Medicinal Chemistry Vol. 24 PP.998-1001 22. Reddy S.S., Ramatholisamma P., Karuna R., Saralakumari D. (2009) Preventive effect of Tinospora cordifolia against high-fructose dietinduced insulin resistance and oxidative stress in male Wistar rats. Food Chem Toxicology 47(9) pp.2224-2229

Insanity: Ayurvedic vs. Western Medicine Perspectives


By: Alexandra Compson November 4, 2010
INTRODUCTION The condition of insanity, better known to the modern world as psychosis, is an illness of the mind that has been recognized throughout history within every known society. Today, insanity is characterized by the adherence to fixed, delusional beliefs existing outside the normal range of ones subculture, including hallucinatory experiences and thought disorders in which the mind does not follow any rational line of thinking[1]. Within the field of Western medicine, psychosis is viewed as a complex of visible symptoms and effects rather than as an indicator of a simple root cause. From this view, it appears that the primary threat posed by the condition is its potent ability to prevent people from functioning

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 43

normally and caring for themselves. If the condition is left untreated, people can sometimes harm themselves or others.[2] The main goals of Western medicine in the treatment of psychosis includes the reduction of both positive and negative symptoms produced by the illness, maintaining or increasing cognitive abilities, minimizing side effects, reducing secondary diseases, preventing relapse, and enhancing the sufferers quality of life. In contrast, the Ayurvedic approach to insanity rests on the premise that, All mental disease originates in a lack of clarity (sattva) within the mind.[3] Halpern, p. 332. Thus, Ayurvedais primary goal of treatment is the cultivation of sattva, a state of mind that, according to basic Ayurvedic tenets, can be attained through proper diet and lifestyle. Very little information can be found in Western medicine advocating either diet or lifestyle as a foundation of mental clarity or a cure for mental illness. In order to compare the Western and Ayurvedic approaches to insanity, we must first explore what insanity means within each world-view. How does the Western worlds understanding of insanity differ from that of Ayurvedas? What sorts of treatment methods are utilized by these two medical sciences in its management? The objective of this paper is aimed towards the exploration of and answers to these questions. WESTERN MEDICINES VIEW OF INSANITY A Brief History As mentioned previously, Madness, the non-legal word for insanity, has been recognized throughout history in every known society.[4] It is known that primitive cultures turned to witch doctors or shamans to apply magic, herbal mixtures, or folk medicine to rid deranged persons of evil spirits or bizarre behavior[4]. However, it was the relatively recent years of the 18th century that saw the seeds of modern psychiatry begin to sprout. Though the Ancient Greeks and Romans had progressive ideas regarding mental illness, the Middle Ages witnessed the end of such revelations. It wasnt until the 1700s that this tide again began to turn, as the French and British introduced humane treatment of the clinically insane[5]. The late 19th century advent of psychoanalysis led to increasingly enlightened exploration and treatment of mental illness. In retrospect, it seems inevitable that psychiatrists and their counterparts in the psychoanalytic field would soon begin to feel uncomfortable with the term insanity and its obscure definition within the realm of scientific medicine[6]. By the mid-20th century, insane asylums were outdated, and Increasing disillusionment with and desire to distance theory and practice from the fields asylum-dominated past provided further impetus for physicaians to leave the 19th century traditions behind[6]. Being able to define the difference between normalcy and insanity is part of what moved psychiatry and the psychoanalytic field to where it is today[5]. Insanity is no longer considered a medical diagnosis in the United States, although it is still a legal term[6]. Psychosis has become the modern medical equivalent of the term insanity.[4][5][6] Insanity Defined from a Western Medical and Psychological Perspective According to the American Medical Association, psychosis is a mental condition defined as: A severe mental illness in which a person loses touch with reality, experiences unusual perceptions (hallucinations), and holds false beliefs called delusions. Psychotic disorders include schizophrenia (an illness involving delusions, hallucinations, abnormal speech, and strange behavior) and delusional disorder (in which a person has a persistent belief that seems very real to him or her but is not shared by others.[3] pp. 575-576 Understanding Insanity from a Western Medical and Psychological Perspective The understanding of factors that define mental pathology and those that define normalcy are largely prescribed by ones society and culture. For example, a behavior that may be seen as problematic in our society may be seen as normal within another society[8]. In Western medicine the mental illness known as psychosis is a syndrome classified as either organic (non-psychological) or functional (psychological). Psychosis arising from organic conditions are associated with numerous medical or pathophysiological diseases including electrolyte disorders [9], multiple sclerosis10] and syphilis[11], whereas functional psychosis can be caused by a variety of dysfunctions such as biochemical changes within the brain or differences in the brains ability to function and process information[8]. Western Medical Etiology In Western medical thinking, insanity, or psychosis, is largely known to be caused by various medical conditions and organic disorders (e.g. thyroid abnormalities[1]). In addition, the introduction of foreign chemicals into the body (e.g. alcohol, cocaine, various prescription drugs) may also disturb normal neurological processes. In Western medicine the above pathologies are known to cause structural defects and/or physiologic brain dysfunction, which, in turn, can lead to the onset of psychosis within the affected individual[1]. Signs and Symptoms Symptoms of psychosis may include disordered thought and speech[2], false beliefs that are not based in reality (delusions)[2], hearing, seeing, and/or feeling things that are not there (hallucinations)[2], thoughts that jump between unrelated topics (disordered thinking)[2], and what is known as disturbance of affect[1] in which a persons apparent emotions are not consistent with their thoughts or fluctuate rapidly[1]. Western Medical Treatment Various treatment methods are available in the management of psychosis, though treatment depends largely upon the cause, diagnosis or diagnoses of the psychosis. Most treatment methods, however, typically begin with the administration of antipsychotic medication as the first line of treatment, while hospitalization is often required to ensure the patients safety. Cognitive behavioral therapy[12], family therapy[13] and animalassisted therapy[14] is supported by growing evidence in the management of symptoms and for the patients general long term well-being. Electroconvulsive therapy (also known as electric shock treatment) may be applied if all other treatments prove ineffective. Additional treatment methods include early intervention in psychosis, a relatively new but effective concept based upon the observation that identifying and treating a person in the early stages of psychosis can significantly improve their long-term outcome[15]. This approach advocates use of intensive multi-disciplinary techniques during the critical period the period when intervention is seen as critical to the outcome of the

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 44

patients condition and prevents long-term morbidity associated with chronic psychotic illness. Cognitive behavioral therapy during this critical period can aid further in the delay or prevention of psychosis[16]. AYURVEDIC VIEW OF INSANITY Insanity Defined from an Ayurvedic Medical and Psychological Perspective According to the Ayurvedic text Ashtanga Hridayam, Unmada (insanity) is of six kinds, by each dosa separately, by the combination of all of them, by sins and by poison. Unmada is mada (toxicity, disorder) of the manas (mind) produced by the dosas (vata, etc.) moving in the wrong paths (because of their increase).[17] Murthy, p. 56. Similarly, the Ayurvedic text Charaka Samhita defines insanity as the perversion of the mind, intellect, consciousness, knowledge, memory, desire, manners, behavior, and conduct[18]. Understanding Insanity from an Ayurvedic Medical and Psychological Perspective Ayurveda views mental disease as the result of a lack of clarity (sattva) within the mind[4]. As the quality of sattva becomes diminished within the mind, it is only a matter of time before imbalances appear within the three biological humors: vata, pitta and kapha[19]. In his book, Ayurveda and the Mind: The Healing of Consciousness, Dr. David Frawley states, Health problems, whether physical or mental, are not merely personal problems, but energetic problems in the mind-body complex. They are not so much personal or moral failings as an inability to harmonize the forces within us.[19] Within the classical texts, six types of unmada (insanity) are described. These include one for each dosha (Vatonmada, Pittonmada, Kaphonmada), one for a combination of all three doshas (Sannipatonmada), one due to mental shock (Citta Ghataja Unmada) and one caused by poisons (Visaja Unmada)[17]. According to Ayurveda, the mind, or manas as it is known in Sanskrit, is composed primarily of the air and ether elements[19]. Thus, of the three doshas vata is commonly behind most psychological disorders[19]. Excess air within the mind causes mental instability and agitation, which leads to excessive thinking, worrying, and ultimately the perception that our problems are much worse than they really are[19]. The mind becomes overly sensitive, excessively reactive, and we take things too personally. We are prone to premature or inappropriate action that may aggravate our problems.[19] Frawley, pp.154-155. Pitta-type psychological disturbances occur moderately, as pitta tends to have strong self-control[19]. However, pittas tendency to be selfcentered and anti-social can lead to problems, while its fire and heat often creates a narrow, quarrelsome mind[19]. Excess aggression and hostility are the root cause behind most pitta-type psychological disorders[19]. Typical Pitta is the overly critical type who finds fault with everyone, blames other people for everything, sees enemies everywhere, is always on guard and ready for a fight.[19] Frawley, pp. 155-156 Psychological disorders due to kapha dosha are least common to occur due to the doshas inherently strong, stable nature. Problems can arise, however, when vitiated kapha produces blocked channels and clouded senses[19]. Excess kapha within the mind causes mental dullness, congestion and poor perception[19]. According to Frawley, Ayurveda sees the deluded mind as a condition dominated by the quality of tamas or darkness[19]. The mind is absorbed in a blank state in which consciousness of the body is obscured or lost[19]; it is a mindless, non-feeling state of inertia: like a drunk lost in a drunken stupor lying half-conscious on the floor.[19] pp. 294-295. The quality of tamas generally dominates within the schizophrenic mind as well[19]. In this condition, a person goes into trances, sees hallucinations, hears voices, etc.; the mind is absorbed in its own fantasies and the patient loses conscious control over their own mind[19]. Frawley states, All these are not merely aberrations in the brain. They may include psychic abilities or psychic sensitivities but are beyond the control of the person. The person may connect up to the astral plane and lose contact with physical realities. In these cases, the mind goes into an absorption of the dull or blank type and sometimes an astral entity comes in to use the mind.[19] p. 297. Interestingly, according to Frawley all severe mental derangement involves some type of astral entity possession or influence[19]. Ayurvedic Etiology The Charaka Samhita states, One of the criteria for the disease process to rapidly manifest, occurs in these circumstances: when his mind is afflicted over and over again by passion, greed, excitement, fear, attachment, exertion, and grief. In the circumstancesthe mind gets seriously affected and the intellect loses its balance. So the doshas aggravated and vitiated enter the cardiac region, obstruct the channels of the mind resulting in insanity.[20] p. 89. Furthermore, the text cautions against the disharmonious acts of Prajnaparadha (intellectual blasphemy, the failure of the intellect, or crimes against wisdom[21] p. 7) and its ability to provoke the gods who in term cause the insanity. Within Ashtanga Hridayam, Vagbhata relates, Indulgence in unsuitable (unhealthy) foods and drinks, foods which are spoilt, unaccustomed, containing dirt (contaminated) and using (foods, and drinks) in improper manner; those who are dejected (due to worry, grief, etc.), who are of weak mind, by the effect of sudden increase of diseases, emaciated persons indulging in activities in improper ways, committing mistakes in the procedure of worship of the worshipful, by committing sinful acts, loss of balance of mind, by the effect of strong poisons or weak poisons -- by these causes the doshas getting increased in the heart (mind) in persons of feeble mind, produce vitiation of the mind, and destroying (invading) the manovaha srotas (channels of the mind) cause unmada (insanity); dhi (discriminating/deciding capacity) vijnana (capacity of special knowledge to understand the science, arts etc.) and smriti (power of remembrance of earlier happenings) having become abnormal (lost or impaired) make the body lose the feeling of happiness and unhappiness and like a chariot devoid of a charioteer, the person begins to resort to activities without any thinking.[17] pp. 56-57. In Ayurveda two types of insanity are described: According to B.S. Venkataram in his article Ayurvedic Definitions and Classification of Manovikara, nija rogas, or insanity due to endogenous conditions are, caused by irregular food habits and psycho behavioral excess resulting in the impairment of the Sarira [body] dosha physical element. [22] p. 60. Falling under the category of nija roga, manasa (psychological) rogas occur due to the gain of undesired objects or losing the desired object/cherished ones, resulting in the impairment of the Manodosha (mental elements)[22]. Insanity due to exogenous conditions are caused by injuries, poison, fire, and wind[22]. The Charaka Samhita adds that exogenous insanity may be caused by the effects of sinful activities in a past life. Lord Punarvasu Atreya considers intellectual blasphemy as the Nidana (causative factors) of this condition.[20] p. 93. http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 45

As the dominant dosha within the mind, vata-type psychological disturbances occur most commonly. Fasting, irregular eating habits or insufficient food, and the excessive intake of dry, cold foods easily weaken and upset the vata-dominated mind[19]. Disturbing sensations are hard for Vatas to handle, particularly too much exposure to mass media, loud music or noise. Drugs and stimulants easily derange them Excessive or unnatural sexual activity quickly drains their often low energy. Stress, fear and anxiety affect them emotionally because they lack calm and endurance. Violence and trauma leaves them hurt and withdrawn. Neglect or abuse as a child creates a predisposition for a Vataderanged psychology.[19] Frawley, p. 155 Pitta-type psychological disorders occur due to conditions of excess heat[19]. Overly hot, spicy foods easily disturb the pitta mind[19]. Strong, bright colors and sensations irritate their senses[19]. Exposure to violence and aggression increase similar attitudes within them[19]. Sexual frustration, excessive anger and ambition often cause problems as well. Frawley expounds, Too competitive an education or too much conflict in childhood are additional factors.[19] p. 156 The basis of kapha-type psychological disorders lies within the consumption of excess sugar and oily foods. Excess pleasure, enjoyment, attachment, too much sleep, sleep during the day, and lack of exercise add to the potential of a psychological disturbance within the kapha-type individual[19]. In addition, Emotional problems combine with Kapha physical conditions like over-weight congestion. Educational factors include being overly indulged as a child or emotionally smothered by parents.[19] Frawley, p. 157. Signs and Symptoms In unmada (insanity) produced by (increased) vata, the body is emaciated the person weeps becomes angry, laughs, smiles, dances, sings, plays musical notes, speaks, does movements of the different parts of the body, and makes loud sound all these at improper time and place; imitates the sound of the flute, vina (lute) etc. violently and often; froth exudes from the mouth, roams about constantly, speaks too much, decorates himself with non-decorating things, attempts to travel on things which are not vehicles; desires foods but abuses them after obtaining, the eyes protruding and red in color and the disease (symptoms) appearing after the food is digested.[17] Murthy, pp. 57-58. Excess vata within the mind causes the individual to become ungrounded and unrealistic, producing overactive and wrong imaginations, hallucinations and delusions [19]. Over activity of the mind results in dispersed life-force energy (prana), leaving the afflicted weak, with a diminished connection to the physical body and physical reality. Vata-type psychological disorders are behind feelings of fear, alienation, anxiety, and nervous breakdowns[19]. Insomnia, tremors, palpitations, unrest, and rapid shifts in mood are due to vata as well. Frawley adds, Insanity of the manic-depressive type, or schizophrenia, is an extreme Vata imbalance.[19] p.155 In unmada (insanity) caused by pitta, the patient threatens others, becomes angry, attacks others with the fist, stones etc. desires cool shade and cold water, remains naked, has yellow color (of the skin etc.) sees fire, flames, stars and lamp which are not actually present.[17] Murthy, p. 58. Excess pitta (heat) within the mind produces agitation, irritation, anger, and possible violence[19]. The overheated body and mind seek release in venting the built-up tension. Pitta types can become domineering, authoritarian or fanatic. When disturbed they may have paranoid delusions, delusions of grandeur, or can becomes psychotic.[19] Frawley, p. 156. In unmada (insanity) caused by kapha, the person has loss of appetite, vomiting, very little of desires, foods and talk; desire for the woman (sex) and solitude, copious saliva and nasal secretions flowing, terrifying activities, hatredness to cleanliness, sleep, swelling of the face, symptoms strong during nights and soon after taking food.[17] Murthy, p. 58. Excess kapha in the mind results in over-attachment and lack in motivation and mental drive that often leads to depression, sorrow, and excessive clinging. A person becomes passive and dependent; We want to remain a child and be taken care ofSuch people often end up being taken care of by others and are unable to function on their own.[19] Frawley, pp. 156-157. Stronger kapha types may find themselves suffering from greed and possessiveness, which renders the mind heavy, dull and depressed[19]. They want to own and control everything, but when control and ownership are lost psychological instability results[19]. In Sannipatonmada (insanity caused by the combination of all three doshas[17]), the Ashtanga Hridayam notes that symptoms attributed to all of the doshas appear simultaneously. The text cautions against the treatment of these patients, as this type of insanity is often too difficult to cure[17]. In Citta Ghataja Unmada (or insanity due to mental shock[17]), Loss of money, wife etc. which is unbearable, which persists for long time leads to insanity. The person becomes pale, timid, faints often, weeps making sounds such ha, ha etc. (alas, that is lost, alas, that is gone, etc.) weeps without any (other) reason; dies (loses consciousness), praises the qualities of the things lost, with the mind suffering from grief he worries much, keeps awake without sleep and does unusual acts.[17] Murthy, p. 59. Visaja Unmada is insanity caused by poisons. In this type of insanity it is said that the face turns blue, the eyes become red, there is a loss of healthy complexion, strength, physical senses, and the mind is unstable even throughout the different stages of poisoning[17]. Again, the patient who presents with this condition is seen as too difficult to cure and should be rejected by the physician[17]. Ayurvedic Treatment (Chikitsa) In his book The Roots of Ayurveda, Dominik Wujastyk states, Any deficiency or excess of either Doshas or Dhatus or Malas may induce disease and Ayurveda always aims at keeping an equilibrium in the level of these things. Physical diseases and mental diseases are caused by the irrevelevent contacts, intellectual blaspheme and suppression of natural urges.[23] p. 20. In Ayurveda the primary treatment goal of all psychological illness is the cultivation of sattva[3], as this is the quality that brings balance to body and clarity to the mind. The principles of treating mental disease emphasize sattvic activities that bring peace and stability into ones life. Sattvic activities include spending more time in nature, meditation, yoga, avoiding the influence of the media, and the consumption of a sattvic diet. Internal and external oleation therapies are the cornerstone of treatment in vata-type insanity. Should the moist, heavy qualities inherent within the oil induce channel obstruction, Vagbhata recommends mixing mild purgatives with the therapeutic oils being used[17]. Numerous vatareducing impressions may be applied, as they help bring peace and stability to the vata-deranged mind. Such impressions include sitting or walking quietly and peacefully in a garden, listening to calming music, and gentle exercise such as Hatha Yoga or Tai Chi[19]. For pitta-type insanity, emesis, purgation, and enema therapies administered after oleation and sudation should be administered[17]. Purgative therapy for the head is also recommended[17]. Pitta-reducing impressions include the use of cooling colors (blue, white, silver), cool, sweet fragrances like rose and sandalwood, and the use of pitta-pacifying mantras such as Shrim and Sham[19]. Similar to the treatment of pitta-type insanity, kapha-type insanity also calls for emesis, purgation, and enema therapies administered after oleation and sudation, including purgative therapy for the head[17]. Kapha benefits immensely from strong aerobic exercise, cultivating of detachment, and

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 46

meditation on active, wrathful deities like Kali or Rudra. In the treatment of insanity due to lust, grief, fear, anger, joy, jealousy, and greed (i.e. Citta Ghataja Unmada), the patient should be exposed to the conditions opposite qualities[17]. Lust should be met with dislike, grief with delight, fear with faith, etc. Patients suffering from insanity due to loss should be given that which is identical to what was bereaved, along with assurances and consoling words. Should the above therapies prove ineffective, alternate recommendations are described in the Ashtanga Hridayam that, while outdated, are interesting to take note of. In this section of the text Vagbhata suggests that the physician treat the patient bymaking him happy, assuring him, threatening, causing fear, beating and terrorizing him should be resorted to, oil massage, dry massage, anointing with paste, fumigation, drinking of medicated ghee should be administered; purified by these the mind becomes normal.[17] Murthy, p. 60. Vagbhata also recommends beating the patient with lashes, binding the patient, throwing the patient into a ravine, and confining the patient in a dark room free from weapons, stones, and men[17]. The result of such therapies, he says, is the notion that the fear of death is more powerful than the troubles of the body, thus the disturbed mind becomes free of its abnormalities[17]. According to the Charaka Samhita, Purity of the sense organs, their objects, intellect, soul and mind and normalcy of the tissues of the body are the features of (the person) cured of insanity.[20] Dash, and Sharma, p. 66 CONCLUSION The mental condition known insanity is well known to describe a mentally unstable person. Though the term insanity may no longer exist as accepted medical terminology, the mental conditions that the word once described most certainly do. Insanity is a disease that has been common throughout history within every culture of the world, invoking diverse views of understanding and the development of numerous treatment methods. The Western approach to mental illness appears to be primarily concerned with the complicated, minute details of brain chemistry in its quest to understand the logistics of mental disease. The Western tendency is to concentrate on specific aspects of sensory impressions and brain lobes and the effect of various forms of multiple neurotransmitters and hormones within the body. On the other hand, the condition of mental illness is a much more accepted, explored, and understood concept within Ayurveda and Eastern medicine in general. Whereas Western medicine scrutinizes the minute, Ayurveda is much more concerned with the bigger, simpler picture of humoral and energetic imbalances, which it sees as a physical manifestation of karma that allows for the teaching of spiritual lessons. Charaka, perhaps, speculates that the avoidance of disease and conservation of health is even more simple: The person of a strong mind who does not indulge in meat and wine; who eats only healthy food, remains clean (both physically and mentally) does not become affected by either nija or agantu unmada (endogenous or exogenous insanity).[20] Dash, and Sharma, pp. 65-66. References 1. Health Encyclopedia Diseases and Conditions: Psychoses. healthscout. The HealthCentralNetwork, Inc., n.d. Web. 11 Oct 2010. <http:// www.healthscout.com/ency/68/77/main.html>. 2. Psychosis. National Library of Medicine, National Institutes of Health. U.S. National Library of Medicine, 7 Feb 2010. Web. 20 Sept 2010. <http://www.nlm.nih.gov/medlineplus/ency/article/001553.htm>. 3. 4. Halpern, Marc. Principles of Ayurvedic Medicine. 9. 2. Grass Valley: California College of Ayurveda, 2007. Print. Weinstein, Raymond M. Madness. The Blackwell Encyclopedia of Sociology. Blackwell Publishing 2007. Print.

5. Conquering Depression: Historical Background. SEARO. WHO Regional Office for South-East Asia, 18 Aug 2006. Web. 16 Sept 2010. <http://www.searo.who.int/en/Section1174/Section1199/Section1567/Section1826_8097.htm>. 6. Tighe, Janet A. Whats in a Name? A Brief Foray into the History of Insanity in England and the United States. Journal of the American Academy of Psychiatry and the Law Online. American Academy of Psychiatry and the Law, 2005. Web. 15 Sept 2010. <http://www.jaapl.org/cgi/ content/full/33/2/252>. 7. American Medical Association: Concise Medical Encyclopedia. Ed. Martin S. Lipsky, MD. Random House, 2003. Print.

8. Merlino, Dr. Joseph. Wikinews. Interview by David Shankbone, 5 October 2007. Web. 13 Oct 2010. <http://en.wikinews.org/wiki/Dr._Joseph_ Merlino_on_sexuality,_insanity,_Freud,_fetishes_and_apathuy>. 9. Rossman, Philip L., and Robert M. Vock. Postpartum Tetany and Psychosis Due to Hypocalcemia. California Medicine 85.3. 1956: 19093. eBook. 10. Rodriguez Gomez, Diego, Elvira Gonzalez, and Oscar Perez Carral. Acute Psychosis as the Presenting Symptom of Multiple Sclerosis. Revista de Neurologia 41. 4. 2005: 255-56. eBook. 11. Karaizou, E, C Mitsonis, N Dimopoulos, K Gkiatas, I Markou, N Kalfakis. Psychosis or Simply a New Manifestation of Neurosyphilis? J. Int. Med. Res. 34. 3. 2006: 335-37. eBook. 12. Birchwood, M, and P Trower. "The Future of Cognitive-Behavioural Therapy for Psychosis: Not a Quasi-Narcoleptic." British Journal of Psychiatry. 188. 2006. 108. eBook.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles 13. Haddock, G and S Lewis. "Psychological Interventions in Early Psychosis." Schizophrenia Bulletin. 31. 3. 2005. 697704. eBook.

Page 47

14. Nathans-Barel, I, P Feldman, B Berger, I Modai, and H Silver. "Animal-Assisted Therapy Ameliorates Anhedonia in Schizophrenia Patients." Psychotherapy and Psychosomatics. 74. 1. 2005. 3135. eBook. 15. Birchwood, M, P Todd, and C Jackson. "Early Intervention in Psychosis: The Critical Period Hypothesis". British Journal of Psychiatry. 172. 33. 1998. 5359. eBook. 16. French, Paul, Anthony Morrison. Early Detection and Cognitive Therapy for People at High Risk of Developing Psychosis. Chichester: John Wiley and Sons, 2004. eBook. 17. Murthy, Prof. KR Srikantha. Vagbhatas Ashtanga Hridayam. 3. Varanasi, India: Chowkhamba Sanskrit Series Office, 2008. Print.

18. Swami Sada Shiva Tirtha. The Ayurveda Encyclopedia: Natural Secrets to Healing, Prevention & Longevity. 1. Bayville: Ayurveda Holistic Center Press, 1998. Print. 19. 20. 21. Frawley, Dr. David. Ayurveda and the Mind: The Healing of Consciousness. Twin Lakes: Lotus Press, 1996. Print. Dash, Bhagwan and RK Sharma. Caraka Samhita. Varanasi, India: Chowkhamba Sanskrit Series Office, 2001. Print. Halpern, Marc. Principles of Ayurvedic Medicine. 9. 1. Grass Valley: California College of Ayurveda, 2007. Print.

22. Venkataram, BS. Ayurvedic Definitions and Classification of Manovikara. Ayurvedic and Allopathic Medicine and Mental Health: Proceedings of Indo-US workshop on Traditional Medicine and Mental Health. Bhavans Book University, 2003. Print. 23. Wujastyk, Dominik. The Roots of Ayurveda. London: Penguin Books, 1998. Print.

Irritable Bowel Syndrome (IBS) - An Ayurvedic Approach (by Branislava Petric C.A.S)
See PDF document Attachment Size IBS.pdf 403.59 KB

Kaya Kalpa and the Alchemical Tradition in Ayurveda and Siddha Medicine (by Ione Linker C.A.S)
See PDF document Attachment Size

kaya_kalpa.pdf 136.2 KB

Male Pattern Baldness (by Scott Ryals C.A.S)


Table of contents 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Allopathic Perspective on Androgenetic Alopecia Hair Structure Structure of the hair root What Causes Androgenetic Alopecia? What areas of the scalp are most affected? How is male pattern balding diagnosed? Can male pattern balding be treated? Minoxidil (Rogaine) Administration Results

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. Side effects Finasteride Spironolactone Surgery Zinc Skinoren / Azelaic Acid Saw Palmetto Extract Ayurvedic Approach to Alopecia Pathogenesis Of baldness and Premature Graying of Hair Line of treatment Recipe of medicated oil, etc. Recipe for Restoration of Hair Herbs recommended for treatment In Caraka Current Ayurvedic Treatment Ayurvedic Oil Massage Ayurvedic Diet for Hair Ayurvedic Herbs For hair loss Conclusion Bibliography Image Credits

Page 48

Allopathic Perspective on Androgenetic Alopecia Hair Structure Hair is composed of strong structural protein called keratin. This is the same kind of protein that makes up the nails and the outer layer of skin. Each strand of hair consists of three layers. 1. An innermost layer or medulla, which is only present in large thick hairs. 2. The middle layer known as the cortex. The cortex provides strength and both the color and the texture of hair. 3. The outermost layer is known as the cuticle. The cuticle is thin and colorless and serves as a protector of the cortex. Structure of the hair root Below the surface of the skin is the hair root, which is enclosed within a hair follicle. At the base of the hair follicle is the dermal papilla. The dermal papilla is fed by the bloodstream which carries nourishment to produce new hair. The dermal papilla is a structure very important to hair growth because it contains receptors for male hormones and androgens. Androgens regulate hair growth and in scalp hair androgens may cause the hair follicle to get progressively smaller and the hairs to become finer in individuals who are genetically predisposed to this type of hair loss. [1] What Causes Androgenetic Alopecia? The hair follicle is a structure that encases the lower part of the hair shaft. Each follicle contains blood vessels that nurture new hair growth. All of our hair follicles are present at birth, and throughout our lifetime each follicle grows and sheds single hairs in a repetitive cycle. The growth phase for a single new hair lasts two to three years. At the end of this time, growth ceases and the follicle enters a resting phase. After three to four months in the resting phase, the hair is shed and the next growth cycle begins. On a normal scalp, approximately 80 to 90 percent of follicles are growing at any time. And each day, about 75 follicles shed their hair and the same number enter a new growth phase. Men and women experience Androgenetic Alopecia with equal frequency, although it may be camouflaged better in women. People who experience this type of hair loss have some hair follicles with a shorter than normal growth phase and produce hair shafts that are abnormally short and thin. These follicles are said to be "miniaturized." They develop because of hormonal changes that occur in the hair follicle itself, although men with male pattern balding also may have higher levels of dihydrotestosterone (a byproduct of testosterone) in the blood.

What areas of the scalp are most affected? In men, Androgenetic Alopecia is characterized by gradual hair thinning that most often affects the crown and frontal areas of the scalp. In many men, the hairline around the temples regresses. As it moves back to the mid-scalp, an M-shaped hair pattern develops. The hair in areas affected by hair loss may be of various lengths and thickness, and the presence of uneven lengths and texture is a classic sign of male pattern balding.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 49

Women may have similar patterns of hair loss, although typically the hair loss is a little more diffuse than in men, and women rarely experience loss of all their hair. [2] How is male pattern balding diagnosed? Androgenetic Alopecia can usually be readily diagnosed in men based on visual inspection of the scalp. A family history of similar hair loss also is suggestive of Androgenetic Alopecia. The diagnosis of Androgenetic Alopecia in women is similarly based on the history and visual inspection of the scalp. The scalp should be inspected carefully, however, for signs of hair disease such as scarring or follicular plugging. In addition, other causes of hair loss should be considered, including certain illnesses (such as hyperthyroidism, hypothyroidism, or iron deficiency) or medication side effects (such as anticoagulants, anticonvulsants, beta blockers, and antidepressants). Women may rarely experience hair loss due to an excess of male hormones (androgens). Typically these women have other signs of androgen excess, such as menstrual irregularities, acne, and excess hair growth in other areas. However, given the frequency with which Androgenetic Alopecia occurs in women, no extensive testing is necessary unless one of these other signs of androgen excess is present. Can male pattern balding be treated? Two medications, Minoxidil and Finasteride, are available to treat male pattern balding in men; only Minoxidil is used in women. A medication called Spironolactone is also sometimes used in women. Surgical options may also be considered in some cases. [3] Minoxidil (Rogaine) Minoxidil promotes hair growth by lengthening the growth phase of hair follicles and causing more follicles to produce hair. The hairs that are produced tend to be larger and thicker. Minoxidil is a liquid preparation that is applied directly to the scalp. It is available in both 2 and 5 percent solutions, although the 5 percent solution has been shown to be more effective in men and is probably also more effective in women. It can be purchased over-the-counter without a prescription Administration Minoxidil is a scalp treatment, not a hair treatment. One milliliter of the solution should be applied twice a day to the affected areas of the scalp using a dropper or pump spray device. The solution should be lightly spread over the affected area with a finger, and does not need to be massaged into the scalp. People using Minoxidil must have a normal, healthy scalp since cuts or openings can allow the solution to be absorbed into the bloodstream. Results Minoxidil must be used twice a day for at least four months before the initial response to treatment can be gauged. When it is effective, people usually begin to shed less hair within two months after the start of treatment, and by four to eight months hair begins to grow. The effects of Minoxidil usually stabilize after 12 to 18 months of use. Treatment must be continued indefinitely. If Minoxidil is discontinued, any hair that has been maintained or re-grown as a result of the medication will be lost. [4] Not all people benefit from Minoxidil. Best results are obtained when baldness has been present for less than 5 years, when it affects the crown of the head (the vertex), and when it is less than 10 centimeters in diameter. Studies have shown that up to one-half of men and women with vertex hair loss experience cosmetically significant results with Minoxidil. Side effects Minoxidil causes few side effects. Occasionally, the skin may become irritated. Systemic side effects are possible if Minoxidil is absorbed through cracks or cuts in the scalp. Patients with a history of heart disease, in particular, should watch for systemic side effects such as an increased heart rate, edema or swelling (for example in the hands or feet), or weight gain. Women treated with 5 percent Minoxidil may occasionally develop increased facial hair. Finasteride Finasteride decreases dihydrotestosterone levels, resulting in an increased amount of hair covering more of the scalp. It cannot be used in women of reproductive age because of concerns regarding abnormal genitalia development in male fetuses. One study that evaluated the use of Finasteride in postmenopausal women with Androgenetic Alopecia found that finasteride did not improve hair loss. Thus, Finasteride is not currently recommended for women at any age. Finasteride is taken orally in men at a dose of 1 milligram (mg) per day. Higher doses of Finasteride (such as those used to treat some prostate conditions) can cause side effects including sexual dysfunction and decreased sex drive. However, such side effects are rarely seen with the 1 mg dose used to treat hair loss. [5] A small study suggested that Finasteride worked better than 2 percent Minoxidil and there may also have been a benefit with combination therapy. Studies comparing Finasteride and 5 percent Minoxidil have not been performed. However, clinical observations suggest that Finasteride is easier to use. Because of this, men may be more apt to take it consistently and it may yield better outcomes.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Spironolactone

Page 50

Spironolactone blocks the action of the hormone Aldosterone. Women with Androgenetic Alopecia who do not respond to Minoxidil may benefit from the addition of Spironolactone. A typical dose would be 100 to 200 mg per day. Surgery For some patients, surgery may be a preferred form of treatment. Surgical options include hair transplantation, in which healthy follicles from other parts of the scalp are transplanted to areas affected by baldness. Scalp reduction is another procedure sometimes performed. In scalp reduction, bald patches of the scalp are removed and the remaining skin is sutured together. [6] Beth G Goldstein, MD University of North Carolina at Chapel Hill Adam O Goldstein, MD, MPH University of North Carolina at Chapel Hill Retin-A / Tretinoin Retin was originally used in the treatment of acne and other skin disorders. However studies have shown that Retin-A alone or in combination with Minoxidil can result in moderate to good hair growth in individuals with Androgenetic Alopecia and Alopecia Areata. Many dermatologist recommend using Tretinoin in combination with Minoxidil to increase the effects of both these products. Side effects of Retin-A include blistering, altered pigmentation and increased sensitivity to light. If a gel is used it is suggested that Minoxidil be applied in the morning and Retin-A gel in the evening to reduce the problems caused by sunlight. Zinc Some vitamins have been shown to inhibit the activity of 5-alpha reductase and the subsequent production of (DHT) dihydrotestosterone. These vitamins therefore may be of great benefit in the treatment of Androgenetic Alopecia or pattern baldness. There have been studies in which Zinc is shown to inhibit 5 alpha reductase activity and it has therefore been concluded than Zinc is beneficial in disease and disorders related to an excess in dihydrotestosterone (DHT). There have also been studies which have shown that vitamin B6, Zinc and Azelaic Acid combined together even at very low concentrations produced a 90% inhibition of 5 alpha reductase activity. Skinoren / Azelaic Acid Azelaic Acid like Retin-A is more commonly used in the treatment of acne and other skin conditions. Recently the potential effect of using Azelaic Acid in the treatment of Androgenetic Alopecia has been looked at and discussed. [7] Studies carried out in France in the late 80's were to assess the effects of Zinc Sulphate, a Azelaic Acid on the human skin. The result of these studies demonstrated that at high concentrations Zinc could completely inhibit the activity of 5 alpha reductase. Azelaic Acid was also shown to be a potent inhibitor of 5 alpha reductase. Inhibition was detectable at concentrations as low as 0.2mmol/l and was complete at 3mmol/l. When Zinc, Vitamin B6 and Azelaic Acid where added together at very low concentrations which had been ineffective alone, 90% inhibition of 5 alpha reductase was achieved. Saw Palmetto Extract Studies have shown that Saw Palmetto is an effective anti-androgen. It acts in a similar way that Propecia does. Firstly it lowers levels of DHT in the body by blocking 5 alpha-reductase. Secondly Saw Palmetto block receptor sites on cell membranes required for cells to absorb DHT. Although no studies have been carried out on Saw Palmetto and its relation to hair growth. Studies have been performed on the use of Saw palmetto in the treatment of benign prostatic disease, which similar to Androgenetic Alopecia, also depends on the production of dihydrotestosterone. All of the studies that have been performed to date show that Saw Palmetto is an effective anti-androgen and has shown conclusively to be effective in the treatment of benign prostatic disease. One may assume from this that since Saw Palmetto is an effective anti-androgen and is used in the treatment of prostatic disease then it may also be effective in the treatment of Androgenetic Alopecia. [8] Ayurvedic Approach to Alopecia Pathogenesis Of baldness and Premature Graying of Hair The tejas (heat) of the body in association with vayu and other dosas, scorches up the hair-root (scalp) giving instantaneous rise to Alopecia in men. [9] Line of treatment

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 51

In Khalitya (Alopecia), the patient should, in the beginning, be given elimination therapies (emetis, purgation, etc.), and thereafter, be given nasya (inhilation therapy with medicated oil, and application of paste of drugs over the head. [10] Recipe of medicated oil, etc. "Medicated oil should be prepared by cooking with vidari-gandha (sala-parni), prsni-parni, brhati, kantari and gokshura, or with Jivaniya group of drugs, viz., jivaka, rsabhaka, meda, maha-meda, kakoli, mudga-parni and masa-parni. Inhalation therapy with these medicated oils or with Anu-taila cures Alopecia and graying of the hair [11] Recipe for Restoration of Hair Application of three paste of tila, amalaki, kijalaka, madhuka and honey over the head restores the colour of the hair, and promotes hair growth. [12] Herbs recommended for treatment In Caraka

Brhati, Solanum Indicum Kantari, Solanum Xanthocarpum Amalaki Terminalia Chebula

Gokshura, Tribulus Terrestris Madhuca Esculenta, Madhuka Vidari-Gandha, Pueraria Tuberosa

Karanj kijalaka, Pongamia Glabra

Prsni-Parni, Desmodium Gangeticum

Bhringaraj, Eclipta Alba

Current Ayurvedic Treatment

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 52

In Ayurvedai, hair is considered to be a byproduct of bone formation. The tissues responsible for building bones are also responsible for the growth of hair. Ayurveda doctors believe that early hair loss is related to body type and the balance of the mind-body constitutioni (doshas) and those who have excess pitta in their system, are likely to lose their hair early in life, or have prematurely thin or gray hair. Excess pitta in the sebaceous gland, at the root of the hair, or folliculitis can make the person start losing hair. Hair loss is treated in Ayurveda with a combination of diet, herbs, oil massage, meditation, aromatherapy, breathing and yoga. To reduce pitta and preserve the health of hair, drink 1/3 cup aloe vera juice. Alternately, you can take 1 tablespoon aloe vera gel with a pinch of cumin 3 times a day for about 3 months. Baldness is treated by bleeding from the forehead after treatment with oils and sweating, followed by lotions and pastes of manahsila, kuttannata, devadaru, gunja, malati, karavira, citraka, naktamala, blue and green vitriol, and black pepper. Ayurvedic Oil Massage To pacify pitta, rub some coconut oil on your scalp and on the soles of your feet at bedtime. Massage your scalp with Brahmi oil or Bhringaraj oil at bedtime to help prevent hair loss. Massage the hair with vitamin E oil. This also may prevent or slow down the hair loss. [13] Ayurvedic Diet for Hair Eat a handful of white sesame seeds every morning. One handful of these small seeds contains about 1,200 mg. of calcium and magnesium. Take some yogurt everyday (unless you are allergic to milk). Ayurvedic Herbs For hair loss Use the following herbal combination: Dashmula 5 parts Bhringaraj 4 parts Jatamamsi 3 parts Add 1/2 teaspoon of this mixture to 1 cup of goat's milk. Heat to boiling, and drink at bedtime. [14] Conclusion The process of doing this research has been very enlightening and has presented some surprises for me. To understand that hair Loss is actually a misnomer, since the hair follicle actually goes dormant and has the ability to be reactivated with proper diet, lifestyle and herbal treatment. It also is very clear that the herbs recommended for treating an enlarged prostate and the herbs recommended for treating Androgenetic Alopecia are often exactly the same. As one who has Androgenetic Alopecia, I have started some of the treatments suggested, out of curiosity and a belief that it is possible to regenerate cells (far more often then I was lead to believe). Time and my ability to adhere to a consistent therapeutic regimen will determine my success. Bibliography Caraka Samhita Text in Sanskrit with a New English Translation & Critical notes based on Cakrapanis Ayurvedadiplka Dr. R. K. Sharma & Dr. Bhagwan Dash http://www.follicle.com/section2/2.html http://www.nlm.nih.gov/medlineplus/hairdiseasesandhairloss.html http://patients.uptodate.com/topic.asp?file=gen_hlth/2877 http://www.dreddyclinic.com/findinformation/aa/alopecia/alopecia_3.htm Image Credits http://www.unyamaneegarden.com/ http://www.holistic-online.com/ http://uwadmnweb.uwyo.edu http://biotech.tipo.gov.tw http://www.eco-planet.com/ [1] http://www.follicle.com/hair-structure-life-cycle.html [2] http://www.nlm.nih.gov/medlineplus/hairdiseasesandhairloss.html http://patients.uptodate.com/topic.asp?file=gen_hlth/2877 [3] http://www.nlm.nih.gov/medlineplus/hairdiseasesandhairloss.html http://patients.uptodate.com/topic.asp?file=gen_hlth/2877 [4] http://www.nlm.nih.gov/medlineplus/hairdiseasesandhairloss.html http://patients.uptodate.com/topic.asp?file=gen_hlth/2877 [5] http://www.nlm.nih.gov/medlineplus/hairdiseasesandhairloss.html http://patients.uptodate.com/topic.asp?file=gen_hlth/2877 [6] http://www.nlm.nih.gov/medlineplus/hairdiseasesandhairloss.html http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles http://patients.uptodate.com/topic.asp?file=gen_hlth/2877 [7] http://www.follicle.com/section2/2.html [8] http://www.follicle.com/section2/2.html [9] Caraka-Samhita VOL IV Chapter XXVI Page 509 and 510 [10] Caraka-Samhita VOL IV Chapter XXVI Page 540 and 541 [11] Caraka-Samhita VOL IV Chapter XXVI Page 540 and 541 [12] Caraka-Samhita VOL IV Chapter XXVI Page 543 [13] http://www.dreddyclinic.com/findinformation/aa/alopecia/alopecia_3.htm [14] http://www.dreddyclinic.com/findinformation/aa/alopecia/alopecia_3.htm

Page 53

Promoting the Health of Mother & Baby during Pregnancy using Ayurveda (by Christine Visco)
See PDF document Attachment Size

Pregnancy.pdf 15.25 MB

Pulse Diagnosis: How do we read the heart beat? (by Noah Volz C.A.S)
Table of contents 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. Introduction Dr. John Douilliard Dr. Vasant Lad Levels of the Pulse 1 st and 7 th Level Organ Pulses 3 rd Level Subdoshas 4 th Level Subtle energies 5 th Level Dhatus (Tissues) Second and Sixth Level Manas Prakriti (Flow of Consciousness) Dr. Smita Naram Vikriti Dosha/ Prakriti Dosha Agni and Ama Vata pushing Ama and Doshas Dhatus (tissues) and Ojas (most refined tissue) Comparison and Contrast References

Introduction Ayurvedic Medicine has been using the pulse as a form of diagnosis since it was created 5000 years ago. Those who are familiar with modern Ayurvedic medicine think of the scenario where an Indian doctor takes your pulse and looks at your tongue and then can tell you what you've eaten for dinner the night before. Although many intuitive doctors have this capability this paper is more concerned with the methodology of the pulse. What are these doctors looking for? How do they interpret their findings? What can the pulse offer us as health care practitioners? What can be identified as fact by being repeatable with adequate practice? This will become more clear to us as we begin to understand what the pulse is and what it has to teach us. To do this we will look at the methodology and lineages of Dr. John Douilliard, Dr. Vasant Lad, and Dr. Smita Naram. Then we will compare and contrast these doctors' methods and ideas. The goal of this analysis is not to determine the efficacy of the pulse as a diagnosis method, but to understand the methodology of the pulse more clearly as a diagnostic tool. In Ayurvedic medicine the pulse is used in conjunction with Darshana (pure observation and inspection), and Prashna (questioning). It is all three of these that must be employed to reach a complete diagnosis. Pulse diagnosis is best understood through the teachings of those who have been practicing and teaching it the longest. We will begin the journey of understanding the pulse through the three most revered methods in the West. An assessment of their similarities and differences will follow. Concluding with the relevance pulse diagnosis has to emerging practitioners here in the west. Let us begin by holding the threads that weave Ayurvedai and the pulse together.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 54

The overall method of taking the pulse begins with the placement of the fingers. The index finger is placed below the radial styloid. The radial styloid is the protruding wrist bone on the thumb side of the hand of the pulse recipient. The middle finger and ring finger are placed next to the index finger. The pulse taking fingers are adjusted along the underside of the arm to find where the pulse is the strongest.

The pulse is the beating of blood through the arteries as it moves outward from the heart. The blood carries nutrients to each cell in the body, just as thought is transferred through chemical reactions in the cells simultaneously, intelligence is found in the blood in the information it carries to each cell. In Ayurveda this information carried by the blood is made of the 5 elements: earth, water, fire, air and ether. These are the scientific building blocks of Ayurveda. The 5 elements are used to explain in simple terms what science has determined through complex experiments. These elements combine in three distinct ways in the physical form. These are the Doshas , psycho-physiological functional principles of the body. The three Doshas are Vata i which combines the elements of air and ether. Pitta i is fire and an aspect of water. Kapha i is water and earth. We can find the Doshas in the qualities and textures that can be felt in the pulse. The Doshas have concrete qualities that are made when their respective elements are combined. Doshas being combinations of elements are not only found in the body, but also in the environment. As we look at the natural world we can see the dominance of air and ether in the dry barren plains of the high mountain desert of central Arizona . Vata is seen in the rough and rugged change of season characterized by Fall in the northern hemisphere. Pitta is characterized by summer heat, hard work, and intensity. Kapha is embodies the spring moisture of the Northwestern states of Washington and Oregon . This is when the qualities of earth and water are the most noticeable. Like the environment, Doshas can be supportive or destructive to our total well being. Doshas and their qualities are also found in the pulse. Think of the pulse like a cardiograph: a computer readout graphically recording the physical or functional aspect of the heart. Like the graph being sketched across the screen of the computer the pulse has its own rate, crest, wave, amplitude, and cessation. These individual characteristics define the overall movement, quality, and rhythm of the pulse. In these broader categories the Doshas of Vata , Pitta , and Kapha can be distinguished based on the smaller movements sketched graphically by a cardiograph. In pulse diagnosis our fingers become the receptors that transfer the information of the heart beat graphically into a more concrete image. The Gati (movement) is best defined by the natural world. A snake as it swiftly slithers out of danger or attentively rests on a warm rock when felt characterizes Vata. The elements that make up Vata are air and ether and they are swift and light as they slither through the fingers. A frog on land bounds powerfully, a frog in water pumps its legs and arms in strong fluid motions. The elements of fire and an aspect of water characterize Pitta bounding into the fingers, strong and forceful, but without the sharp quality of the snakes bite. A swimming swan methodically bobs its head as it gracefully moves across the water. The elements of earth and water in Kapha glide into the fingers. The Gati is considered the most important part of the pulse as it makes up the crest and wave of our computerized image or the movement of an animal. Vata has the quality of a snake. Pitta is a frog. Kapha is a swimming swan. In Western diagnostics it is only the rate of the pulse that is taken. The rate is dependant on the dominance of the Doshas in Ayurveda. Vata is 80-90 beats per minute. Pitta is 70-80 bpm. Kapha is 60-70 bpm. The rhythm of the pulse can be irregular or regular. An irregular pulse has no distinguishable pattern. Its intensity and rhythm fluctuates wildly. Vata is irregular. A regular pulse in consistent, it pumps in the same rhythm and amplitude. Its crest and wave are even. Pitta is regularly irregular, meaning that if it skips a beat it always skips that beat, and thus the pattern repeats itself. The amplitude of the pulse is the force or strength with which the beat moves into the fingers. Pitta's intensity is high, Kapha's consistency is moderate, and Vata's variability is low. Overall the characteristics of each dosha are: Vata is feeble and light as it slithers into the fingers. Pitta bounds into the fingers strongly and clearly. Kapha slides into the fingers slow and cloudlike. These are elaborated on in the graph below.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 55

VATA

PITTA

KAPHA

Characteristics

Fast, feeble, cold, light, Prominent, strong, high deep, slow, broad, thin, disappears on amplitude, hot, wavy, thick, cool or pressure forceful, lifts palpating warm, regular finger

Location

Index

Middle

Ring

Gati

Sarpa (Cobra)

Manduka (Frog)

Hamsa (Swimming Swan)

Vega (Rate)

80-95

70-80

50-60

Tala (Rhythm)

Irregular

Regular

Regular

Bala (Force)

Low +

High +++

Moderate ++

Akruti (Tension and Volume)

Low

High

Moderate

Tapamana (Temperature)

Cold

Hot

Warm to cool

Kathinya ( vessel wall) Rough, hard

Elastic, flexible

Soft thickening

(Lad, 14)

Anyone can recognize that there are differences between their pulse and that of others. What these differences mean is what Ayurveda has refined over its 5000 year existence. The Pulse can be read like a book, and the categories and qualities mentioned above are the alphabet that we will use to learn from this book. Understanding movement, rate, and rhythm of the pulse can be a tool for understanding the body. The beauty of this is that the symptoms of disease manifest in the pulse long before they do in the body. An example of this is when a chemical imbalance occurs in the blood before their aggregate affects produce symptoms in the body. The characteristics and the movement of the pulse are symptoms of the functioning of the body. Interpreting the meaning behind what is felt in the pulse has been done by many generations of masters. It is their knowledge, expressed through the refined methodology of their technique that will guide us through the great river of the pulse, following the current looking for the continuity and conflict between methods. We will explore the ways of ancient wisdom and compare the differences and similarities between these timetested-methods of pulse diagnosis. When the Doshas are found in the pulse, how can they be seen in the body? Are the different methods consistent in assessing the link between the pulse and the body? Ayurvedic knowledge shows the myriad of ways that the Doshas are responsible for imbalances. One can feel the Doshas in the pulse and thereby also determine the imbalance. Are pulse methods consistent in determining Doshic aggravation in the body? Each method will be looked at and then assessed in combination with the other methods to illuminate what the pulse shows on its own, and what each method uniquely brings to the pulse. Let's take a journey with Dr. John Douilliard, Dr. Vasant Lad, and Dr. Smita Naram to find the ways in which the pulse can teach us about our way back to optimal health. Dr. John Douilliard

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 56

John Douilliard begins with identifying V,P,K in the movement, rate, rhythm, strength, and quality of the pulse. Douilliard says that the dominant qualities of the Doshas should be felt in their respective fingers. The index finger is for Vata, the middle finger is for Pitta, and the ring finger is for Kapha . The pulse will feel like a snake (V), frog (P), and swan (K) under these fingers when the pulse is in balance. When feeling the pulse, distinguish what Doshas are in which finger. As mentioned before, the Doshas should be found more in one finger than in the others. The Doshas will permeate more than its dominant finger and spread to other fingers as well. Or the Doshas could leave its finger completely when we are imbalanced. If you feel a Vata pulse in the Pitta finger than an imbalance may be present. In the beginning, focus is placed on differentiating between the V,P, and K pulse. As each finger has unique characteristics that are most prevalent under that finger, each finger has different levels of intensity or amplitude. The amplitude is the strength with which the pulse moves into the finger. As each Dosha has unique characteristics the amplitude is relative to itself and not to the other fingers. For example a vibrant Kapha pulse will never jump into the finger with the same amplitude as a strong Pitta pulse. Because the quality of the Pitta pulse is to jump and the quality of the Kapha pulse is to glide. The relative intensity is given a number; 3 being the highest and one being the lowest. When taking the pulse, the relative strength thumping into a finger is given a number. This information is valuable for establishing ones Nature. As each person has their own unique body type built by genetic information, they also have their own unique nature. The Doshas combine to make a unique psycho-physical being. This is called Prakriti or Nature. This combination of all three Doshas is their natural state of balance at birth. By ascertaining the amplitude we can know the person's Prakriti . If for example you feel a Vata 3, Pitta 2, and Kapha 1 then the body type for this person would be 50% Vata , 30 % Pitta and 20% Kapha . The body type is that persons balanced state or Prakriti . This is the balance point where that individual is the most optimally healthy. When taking the pulse the fingers can lie on the surface or press deeper to find different levels of the pulse. The change in the pressure on the vein, changes the meaning of the pulse. There are three levels of the pulse in this method. The first level is the superficial level, the way the pulse feels at the surface level of the wrist. The last level is the deepest level. Move from the superficial level to the deep pulse by pressing deeper into the underarm and noticing the quality of the pulse. It is described by Douilliard as throwing your buoy into the lake. The buoy sinks to the bottom, like the fingers moving to the bottom of the pulse. Once the bottom has been touched, you come up a little until you can feel the pulse again. Then move towards the uppermost surface of the lake and feel the difference in quality at the superficial level. In Douilliard's method the deep layer of the pulse is the layer of the soul. It is the deepest layer and the root of our being. By misusing our intellect Pragna Parad we move away from the essence of our being, which is infinite. The deep layer of the pulse is this ground on which truth and wisdom grow. The superficial pulse is the material form, or our body. The pulse that links the two becomes important in this method later on. It is the junction point pulse and the bridge between the two. It is here that the imbalance that is causing disease in the body can be felt. The Gap pulse as it is called is very important in this method. The pulse is influenced by our external environment. By taking the pulse at different times of the day and in different seasons V,P,K can be found. The seasons where each Dosha is provoked are: Vata in the fall and early winter, Pitta in the summer, and Kapha in late winter and early spring. See below

Provoked

Accumulating

Alleviated

Feb.1-June 1

Kapha

Pitta

Vata

June 1- Oct 1

Pitta

Vata

Kapha

Oct 1- Feb 1

Vata

Kapha

Pitta

The Doshas also relate to the times of the day. Vata is the most prominent from 3 until sunset (7), Pitta rules the hours from 11- 3, and Kapha is in charge from sunrise/sunset until 11. See the chart below

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 57

Provoked

Accumulating

Alleviated

7am-11am / 7pm-11pm

Kapha

Vata

Pitta

11am-3pm / 11pm-3am

Pitta

Kapha

Vata

3pm-7pm / 3am-7am

Vata

Pitta

Kapha

Another technique used to familiarize oneself with how the pulse changes and what the presence of the Doshas feels like in the pulse is to take the pulse at meal time. As Fire is used to digest food, Pitta peaks as you are eating your meal and for approximately 15 minutes after the meal. Kapha takes over as the food is assimilated and the steady qualities of earth and water are needed. When Vata returns to the pulse approximately 4 hours later, the food has been completely assimilated and it is time for another meal. The pulse can also be used in a therapeutic way. When one takes their own pulse the fingers give feedback to the entire system of where there is a site of weakness or imbalance. Even when the intellect cannot seize the wisdom of the pulse our body and mind adapt to remedy the vitiation felt in the pulse. Douilliard has many testimonials that account for his understanding of the pulse as a therapeutic technique. Determining a balanced and imbalanced pulse is the key link to using pulse diagnosis. Using all the previous methods to familiarize ourselves with the qualities of the pulse and levels of the pulse, we can begin to use this information to determine whether the pulse is balanced or imbalanced. We begin by becoming familiar with the deep pulse as we move from the deep pulse to the superficial pulse. If the overall quality is consistent from the deep to the superficial and there are no spikes at any level then the pulse is considered balanced. The deep and superficial levels have different qualities themselves, so the practitioner must know the qualities of each level to know if the pulse is balanced all the way through. The pulse is taken for a 2-3 day period to establish if the pulse is truly consistent and to rule out any variations that may be based on seasons, meal times, or other external factors. The same is true for imbalance. If a definite spike or variation in the overall character of the pulse can be determined over a 2-3 day period of time than treatment will be based on that variation. Once we know if the pulse is balanced or not we can begin to use our sensitivity to find where in the body there is weakness or Doshic aggravation. In this method each finger tip is broken down into five parts, four distinct quadrants (1-4) and the entire length of the finger tip (5). These relate to different Subdoshas . A Subdosha is the subdivision of the three Doshas. Each Subdosha has locations and functions that are related to the predominant qualities of the Doshas within the body.

123412341234 The figures above are the finger tips and the numbers correspond to the quadrants of each Subdosha . Douilliard sets out in his Pulse course from LifeSpa the Subdoshas and their relationship to the parts of the fingers. The four parts of the finger tip, with the 5 th being the entire circumference of the finger tip, are broken down below into their different Subdoshic functions. Number 1 is always closest to the radial styloid of the pulse recipients hand and 4 is closest to their heart. VATA V-1 Prana Mental, Respiratory, Neurological V-2 Udana Ears, Nose, Throat, Neck, and Speech V-3 Samana Digestion, improper formation of tissues, anorexia, diarrhea -4 Apana Excretion, Constipation, Menstrual, Sexual V-5 Vyana Circulatory, Systemic disease PITTA P-1 Pachaka Digestion, jaundice, acid stomach, jaundice P-2 Ranjaka Blood disorders, liver

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles P-3 Sadhaka Decisiveness, Memory, Intelligence, Spiritual inclination, Emotions P-4 Alochaka Vision, Eyes P-5 Brajaka Skin disease KAPHA K-1 Kledaka Digestion, mucous, the root of all other Kapha's K-2 Avalambaka Back, Heart, Lungs K-3 Bodhaka Taste, Smell K-4 Tarpaka Senses, Cough, Nasal Congestion, Cerebral spinal fluid, headache K-5 Shleshaka Joint pain, congestion (Douilliard, 29-30)

Page 58

These are the main points of Douilliard's technique. His methodology is very experiential and he believes that the experience of the pulse must come first. The technique builds on the previous lessons and ends with the specificity of determining where in the body an imbalance is based on its Subdoshic correspondence in the finger tip and the characteristic amplitude and quality. Dr. Vasant Lad Levels of the Pulse There are seven levels of the pulse that are discerned in Dr. Lad's lineage. 1. 2. 3. 4. 5. 6. 7. The deepest level of the pulse is the Prakriti . Then up from there Manas Prakriti (2 nd ), Dhatus (3 rd ), Ojas/Tejas/Prana (4 th ), Subdoshas (5 th ), Manas Vikriti (6 th ), Vikriti (7 th ).

In each level many sensations can be experienced and eventually understood by the advanced practitioner. We must remember that feeling initially takes place in the mind and then in the fingers. It is our mind's eye that truly reads the pulse and not the fingers alone. At each level of the pulse there is a minor variation in the spike of the pulse. As one continually moves from deep to superficial pulses they begin to differentiate between the many levels of the pulse. (Lad, 36) 1 st and 7 th Level Organ Pulses The organ pulses can be felt in both the Prakriti and Vikriti levels. The first level corresponding to Prakriti is associated with the superficial organs. The seventh level corresponds to Vikriti ans is associated with the denser organs deeper within the abdomen. Organ pulses are taken on both the right and left hand of the recipient. The table below links the finger, Dosha , level, and organs together. Right Side

Dosha

Vata

Pitta

Kapha

Finger

Index

Middle

Ring

Superficial

Colon

Gallbladder

Pericardium

Deep

Lung

Liver

Circulation

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Left Side

Page 59

Dosha

Vata

Pitta

Kapha

Finger

Index

Middle

Ring

Superficial

Small Intestine

Stomach

Bladder

Deep

Heart

Spleen

Kidney

(Lad, 47) 3 rd Level Subdoshas The third level down are the Subdoshic pulses, unlike Douilliard, Lad separates the tip of the pulse feeling finger tips into 5 segments. On Vata finger beginning from the most distal point from the heart the Vayus or winds go in order from Prana, Udana, Vyana, Samana, Apana . On the Pitta finger from thumb to heart is Pachaka, Ranjaka, Bhrajaka, Alochaka, Sadhaka. On the Kapha finger moving towards the heart is Kledaka, Avalambaka, Sleshaka, Bodhaka, Tarpaka . See the table below. Like Douilliard, spikes on one of these places on the finger indicate an imbalance in that Subdosha . The Subdoshas actions and functions are always the same. (Lad, 85)

4 th Level Subtle energies Ojas , Tejas , and Prana are the subtle energetic parts of Kapha , Pitta , and Vata respectively. Ojas can be felt in the ring finger, which is attuned to Kapha . Tejas is felt in the middle finger and Prana in the index finger. Prana , Tejas , and Ojas relate to the body in many ways even though they are the subtle counterparts of the Doshas . In the endocrine system, Prana is related to equilibrium and adaptability to different situations. Prana is found in the pituitary and pineal gland. Tejas is responsible for the digestion and metabolism of the thyroid gland and pancreas. Ojas deals with reproduction, the most unrefined of endocrine secretions, since the endocrine fluid is created from the reproductive fluid. Ojas also governs energy reserves and is found in the testes, ovaries, and adrenals. The subtle energies influence the physical body. Prana , Tejas , and Ojas are the primary energizing principles of the body as expressed by the immune system. The immune system is a collaboration of all the systems for maintaining health and neutralizing disease. The pulse as expressed through the chemical and physical actions of the blood is mirrored in the subtle energies. Prana is the underlying movement that defines where the immune response will be most prevalent. Tejas is the active, fiery element that mobilizes the tools of the immune system. Ojas is the innate capacity of the system, its tool box and energy supply for coming back into balance. On the fourth level of the pulse these qualities can be determined. Lad mentions that the detection of these differences is subjective. Listen to the amplitude of the highest point of the pulse's crest, its spike, in each finger. Give the strength of the spike a number. Three is a strong sharp lunge into the finger and one is a feeble prick. This numbering system and identifying method is the same as Douilliard's body type differentiation. But instead of looking for variation as Douillard's method does, Lad's method believes all three subtle energies should be equal and at the three strength level if they are optimally healthy. (Lad, 108) 5 th Level Dhatus (Tissues) At the fifth level of the pulse we can assess the strength and quality of the tissues. The seven tissues are Rasa (Plasma and Fluid), Rakta (Blood), Mamsa (Muscle), Medas (Fat), Asthi (Bone), Majja , (Marrow) and Shukra/Artava (Reproductive Tissue male and female). Healthy Dhatus will not spike, it is when the Dhatus have been invaded by excess Doshas or are weak that a spike will be felt. The quality of the spike is very important. If it is sharp and intense then there is Pitta in that tissue. If it is dull and solid then Kapha and if it is feeble and thread-like then Vata is present. The male and female reproductive tissues are found at the center point of the finger tip on every finger when a spike is detected. Because the reproductive tissue is felt on all three center parts of the fingers it is not only the quality of the spike, but whether the finger is V,P, or K that determines the imbalance. When a spike is felt on the ring finger in the proximal position (close to the heart) the Rasa is compromised, on the distal position Rakta. On the middle finger proximal is Mamsa and distal is Meda . On the index finger proximal relates to Asthi and distal to Majja . (Lad, 94)

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 60

Second and Sixth Level Manas Prakriti (Flow of Consciousness) The second and sixth levels of the pulse are finely tuned to the mind. It is here that we discover our mental imbalance or balance and identify the deeper flow of consciousness as defined by chakras. It is here in the mind that objective reality is converted into subjective reality through our senses and perceptions. These levels are the bridge between body and mind, objective and subjective. As the majority of this technique is subtle and quite different than the previous techniques the aspects that relate most directly to the other levels of the pulse will only be described. These levels of the pulse take a sensitive awareness and cannot adequately be described in a technical way. Again the tips of the fingers are divided into thirds. In this level VPK can be felt in all three fingers. The third of the finger closest to the heart relates to K, the third in the center to P and the third towards the thumb to V. Vata felt on the distal edge of each finger, Pitta in the middle and Kapha proximal to the midline of the recipient. Each of these Doshas is influenced by a Guna (quality of the mind) this is how the characteristics of the Dosha will manifest in the mind. In the second level of the pulse the qualities of the mind are Sattva , Rajas , and Tamas . Sattva is the underlying energy of peace and truth. Sattva has an inward and upward movement bringing us towards our true nature. It is the true state of consciousness: light, stable, harmonic, and virtuous. Rajas are the qualities of passion, turbulence, activity, distraction, assertion, motivation, and movement. Its action is outward, egoistic, self-seeking, and self-motivated. Tamas is cloudy, dull, sticky, cold, and stagnant. It is the inertia of downward motion causing decay, degeneration, and death. The second level pulse is connected moment to moment to our minds eye. (Lad, 135) The sixth level of the pulse relates to the seven Chakras . The seven Chakras are the energy centers of the subtle body. There are many of them, but the pulse identifies the seven that lie along the spine. They show how the life force directs and guides the physical body through the nervous system. The crown center Chakra can be felt as a spike at the center part of all the pulse taking fingers if it is blocked. On the ring finger the root Chakra is felt in the distal position (close to the thumb, far from the heart) and the navel Chakra is felt on a proximal position. On the middle finger a spike on the edge closest to the thumb is the will Chakra and towards the heart is the heart Chakra . The Index finger can feel the throat Chakra on its distal edge and the third eye Chakra on its proximal edge. Manas Prakriti does not change unless the Chakras are open and one becomes enlightened. A spike indicates an imbalance or blockage in these subtle energy centers. (Lad, 132) The chakras in the table below are related to the elements and organs for further clarification of their physical manifestation.

CHAKRA

ELEMENTS

SENSE ORGANS

ACTION ORGANS

Muladhara Root

Earth

Nose-Smell

Anus

Svadhithana Navel

Water

Tongue-Taste

Reproductive organ

Manipura Will

Fire

Eyes-Sight

Feet

Anahata Heart

Air

Skin-Touch

Hands

Vishuddha Throat

Ether

Ears-Sound

Mouth

Ajna Third eye

Mind

Mind

Mind

Sahasrara Crown

Spirit

Virtual Nervous Sys

VNS

Dr. Smita Naram Vikriti Dosha/ Prakriti Dosha Prakriti is the nature of an individual. It is established by the percentage of each dosha that makes up their unique constitutioni. The Prakriti is felt in the same fingers as the other two methods: the index (V), middle (P), and ring finger (K). The difference is that Vata is felt on the superficial

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles level, Pitta is felt on the middle level of the middle finger, and Kapha is felt in the deep level of the ring finger. If the pulse is going into some other level than this site that means that there is an imbalance. This imbalance is called Vikriti . Vikriti is when the D oshas are not in balance within the body and symptoms of disease can become apparent. (Naram, slide1) Agni and Ama

Page 61

Agni and Ama are the most important factors that cause disease. Both can be felt in the pulse. Agni is the fire of transformation. Agni is not only in the digestive system as the fire of digestion, Jathara Agni . There is an Agni at each level of the tissues, Dhatus . Agni can be high, Tikshna : low, Manda ; and variable, Vishanagni . If the agni at any of these levels is not functioning properly then Ama can form. Ama is undigested food mass that turns toxic and can obstruct the channels of the body. If any of the Agni's become deranged then Ama can form in the tissues. The three Agni abnormalities can be felt in the pulse. (Naram) Vata pushing Ama and Doshas As Vata rules movement it can push Ama deeper into the tissues as well. When Ama is in the digestive system it can be removed easily. When Vata pushes it deeper into the tissues more preparation of the body must be done to return the Ama to the digestive system for easy elimination. When Ama or Doshas are present in excess, blockages can occur. This obstruction of natural flow ( Vata ) can be felt in the pulse. Vata can also degenerate the tissues because of its drying nature. This creates a deficiency and weakens the amplitude of the pulse. (Naram, s6) Dhatus (tissues) and Ojas (most refined tissue) The tissues were mentioned earlier. Their individual strengths are determined by the tissue Agni's . If the Agni is strong and stable the tissues that are created will be of high quality. If Vata is felt in a certain place in the pulse the tissues are considered deficient. Ama in the pulse can also produce low quality tissue. The tissues themselves and their quality and quantity can be felt in the pulse. Ojas , which is the vital essence of all the tissues, can be felt in the pulse as well. If Ojas and the Dhatus have little strength or have the characteristics of Vata, then the body will show weakness and symptoms may arise. Comparison and Contrast There are many methods used to read the pulse. Each technique has its own way of determining what the characteristics of the pulse mean. All methods determine the Doshic involvement through the parameters of movement, amplitude, width, rhythm, and overall characteristics. The interpretation is based on what each method is looking for. Douilliard looks in the pulse for movement and contrast. Like a hunter in the woods the color of a snow white rabbit moving across the green forest floor will catch attention. Douillard begins by familiarizing us with the qualities of the pulse and their meaning, and then uses that information to interpret the most prevalent characteristics of the pulse. Dr. Lad embraces the complexity of the pulse and sees the entire body from its most subtle layers to its grossest manifestation in the pulse. The knowledge of a refined practitioner who has taken many pulses is paramount to distinguishing between the many levels of the pulse. The intuition and clarity of the pulse-taker allows for precise interpretation after intense discipline in the art of pulse reading. Dr. Smita Naram looks into the pulse for signs of deficiency and excess that ultimately started in the digestive system and amidst the chemical and enzymatic reactions that create each individual tissue. In her technique, the pulse will tell us the health of the body's transformative power ( Agni ), movement of substances through the body (Vata), and where an excess is occurring ( Ama ). Pulse diagnosis is a competent method when performed by each of these practitioners, but with so many variations and differences between methods, how can it be useful for everyone? There are similarities between the methods, and these are found in the foundations of the pulse. By looking at the similarities and differences between these three methods we recognize a wide range of interpretations. Still each method relies of recognizing the qualities of Vata , Pitta , and Kapha within the pulse. In every method the Doshas are found within the blood beating through the veins. Each Dosha has its own characteristic quality, movement, rhythm, strength, and width. All methods use this information to draw conclusions. The conclusions are different based on the unique methodology of each method. The table below compares the different levels and places where the tissues are felt, where and how imbalances are read in the pulse, qualities of the subtle energies, etc. In each level and for each part of the body the Doshas are understood by their individual characteristics manifesting in the flow of blood through the pulse. How they are understood appears to be subjective because of the variations in methodology.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 62

Category

Dr. John Douilliard

Dr. Smita Naram

Dr. Vasant Lad

Levels

Dhatus

Not mentioned

Felt

Felt

Ojas

In Gap pulse

As essence of all Dhatus 4 th level K finger

Subdosha

Quadrants

Not mentioned

Quintets

Prakriti

Deep level

Not mentioned

Deep level

Vikriti

Superficial level

On many levels

Superficial level

Manas

Deep level

Not mentioned

2 nd and 6 th level

Fingertips

Felt in different places

Spikes at different places

Therapeutic Yes

Yes

Agni

Meals felt in pulse

Dhatu agnis

Dhatu agnis

Pulse felt

Radial artery

8 places on body

8 places

Practice

Self first

On others

Self first

What conclusions can be drawn about the importance and efficacy of the methodology of the pulse based on this information? As we have seen from the beginning. All methods are looking for the presence of the Doshas in the pulse. This is in line with the ancient texts of Ayurveda. As we move further into the understanding of the pulse we find that the way the Doshas manifest in the body is interpreted differently by different lineages. Each method has proven its worth and ability to properly assess the imbalances of an individual. The aspects of the pulse although they have their similarities are not consistent enough to be objective. Pulse techniques rely on the basics until they develop sensitivity to the more subtle aspects of the pulse through practice, intuition, and study. The most consistent aspect of the pulse is feeling Vata in the index finger, Pitta in the middle finger, and Kapha in the ring finger. In each method the practitioner is looking for characteristics of the pulse that are either forceful or weak. The variations that are sought are not always the same in each method, but it is the looking for variation that allows the pulse to be effective. Once establishing what balance feels like in an individuals pulse, then imbalance can be differentiated. This differentiation varies between the methods, but in each method there is a clear movement away from what is considered by that method to be balance. The difficulty lies in the subjective nature of the methods to determine what Dosha and imbalance is actually occurring based on the qualities of the pulse. This assessment can only shed light on the truth that the pulse varies and can be read with practice and commitment. How the pulse is read varies widely between the methods. Every pulse has a distinguishable rate, characteristic, movement, rhythm, and amplitude. The unique ways the Doshas speak within the pulse are understood differently in each method. This understanding is the link between the pulse and Doshic manifestation in the body. The alphabet is the same for each method, but the words that are formed are as different as French, English, and German.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles References Douilliard, John, Dr. John Douilliard's Ayurvedic Pulse Reading Course, 1998 Dr John Douilliard Lad, Vasant, Secrets of the Pulse: The ancient art of Ayurvedic Pulse Diagnosis, 1996 The Ayurvedic Press Naram, Smita, Ayushakti Slide Presentation , 2000 Ayushakti Naram, Smita, email correspondence with Noah Volz 2005

Page 63

The Ayurvedic Clinician: the mindful approach to enhancing your clinical skills
Lelisa Balderama California College of Ayurvedai

Introduction The presence of the clinician and the trust built with the client is itself an essential aspect of the clients healing process. Indeed it may be that the physicians (clinicians) most potent therapeutic instrument is the self.[13]. This paper discusses self-awareness, intuition and empathythree important characteristics for the clinician to cultivate. The model, narrative medicine, emphasizes these three characteristics in fostering a therapeutic relationship with the patient. It also discusses the role of evidence-based medicine approach for the Ayurvedic Clinician. The goal is to be a mindful clinicianone who is a detached observer to ones physical and mental processes in their daily tasks. This cultivation of self reflection enables the clinician to clarify his values so that he can act with compassion, technical competence, presence, and insight. [5] Self-Awareness Goleman claims that emotional intelligence is the key to success. He cites Salovey who categorizes emotional intelligence into five domains: 1. Emotional knowledge: recognizing our true feeling as it happens. 2. Managing emotions: handling ones feelings that builds on self awareness; the capacity to rise above distress 3. Motivating oneself: harnessing ones emotions to move forward, to act on an idea or to accomplish a goal. 4. Empathy: the capacity to know other peoples needs and wants 5. Handling relationships: the ability to thrive in relationships. He also cites John Mayer who states that emotions can color the way we feel and think and therefore can define the limits of ones capacity to use our innate mental abilities and so determining how to do in life. [6] Reflection and self-awareness help the physicians (clinicians) to examine what is important and meaningful to them and therefore are able to deal more effectively with the difficult demands of their profession and resolve problems. This capacity for critical self-reflection pervades in all areas of their practice: the ability to communicate their knowledge as well as elicit information from their patients, the ability to make evidence-based decisions and perform technical skills, and the ability to define their values and act on those values.[5] Caraka Samhita also addressed this level of mindfulness: Knowledge of the science of medicine is likened to the light for the purpose of illumination; ones own mental faculty to the eye (for the purpose of seeing things). He further claimed that when intelligence is combined with clarity, the physician makes no errors during the course of his treatment of a patient. The capacity to be aware depends upon the presence of mindfulness. It means paying attention without judgment but with purpose and intention. Its power lies in its practice and applications. While the concept is simple, it is not necessarily easy. The patterns of unawareness and automatic thinking will strongly resist ones effort when disciplining the mind to be still and silent. It takes consistent effort to change these patterns but as the mind is emptied of the daily distractions, then creativity, intelligence, imagination, clarity, determination, choice, and wisdom will arise within you. This effort to simply be with the present moment is called a meditation practice. It is not a doing but being. It is not about improving yourself but appreciating where you already are. It is realizing that what you do at this moment shapes what happens the next moment. [9] The gentle letting go of the demands and attachments of your mind represents the highest level of true strength and character in a human being. [8] A mindful clinician diminishes the boundaries between technical, cognitive, emotional and spiritual aspects of the practice. It is not only knowing the correct course of action, but recognizing the obstacles that blind your decision-making process. An umindful clinician puts forth the energy in blaming himself or others rather than being receptive to the lessons his errors has presented while the mindful clinician recognizes the incompetence and will develop a means to improve his weaknesses so that he is mentally and technically better prepared for the next situation. [5] Intuition Earl Spencer speaking of his late sister, Diana, Princess of Wales, shared that her gift was intuition which he described as the distinctive feel for what is important ( Funeral Service Tribute, September 6, 1997, cited by Epstein [5] ). The Oxford Dictionary defined intuition as an immediate apprehension by the mind without reasoning. (cited by Epstein [5] ). It has been described as a combination of insight and instinct, and an understanding based on previous knowledge. Some aspects of intuition relates specifically to perception--the recognition of patterns and subtle distinctions. [5] In the medical environment intuition is viewed not as an esoteric talent but is attained through knowledge and experience and that it is a carefully learned skill; it is an essential tool which enables the clinician to gain knowledge without direct evidence while engaging with the patient. http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles [2] A research article interviewed 14 homeopaths in which 4 themes were presented to explore the nature of intuition and how it is used in a clinical setting:

Page 64

Theme 1: How homeopaths recognize and describe intuition. Most described it as a gut feeling, inkling, a sense and a picture. There was an awareness of intuition in which the participants reported how aware or conscious they were when experiencing their intuition; the descriptions implied a keen ability to read their patients nonverbal behavior or to sense the underlying message than what the patient is sharing which was then integrated into their case information. The intuitive perception seems to arise from empathizing with the patient. Researcher noted that it appears that the intuitive practitioner receive and understand useful information automatically, a gestalt intuitionusing information perceived to fill in gaps, missing pieces or subtle connections between pieces of information. Most practitioners felt that the extraction of relevant information occurred rapidly and that it was difficult to pinpoint what led to the intuitive judgment. Theme 2: Beliefs about the origin of intuition. Most felt that it arose mainly from knowledge and clinical/personal experience. Others described their intuition as a natural ability. Overall intuition was perceived as an integration of knowledge and personal intuition. Theme 3: Types of intuition. Two types of intuitions experienced by the parishioners were identified and what their specific roles were during consultations. Intuitive perceptions is intuition based on careful attention-- picking up cues from verbal and non-verbal behaviors which provided a deeper and more insightful understanding of their patients. Intuitive hypothesis generation is a deductive process in which the intuition manifests itself through a sudden idea, followed by a series of testing their intuitive hypothesis and consequently helping them in their decision making. This type of intuition suggests a lack of trust in their hunches. Theme 4: The Selective Use of Intuition: Trusting Intuition. The participants would only use their intuition when they felt it was valid and reliable. It is applied in two aspects: use of intuition about patients and the therapeutic relationship and intuitions about the treatment/prescriptive part of the practice. The patient-based intuitions were trusted at all stages throughout the consultation process but intuitions for remedy ideas and prescribing decisions depended when the intuition happened. If it happened during the early stages of the consultation, most practioners would wait until they have a detailed and quantifiable information before relying on the intuitive remedy. [1] The use of intuition as clinical skills involves many methods. Kaplan talked about the importance of unsolicited symptoms meaning that the clinicians should value symptoms spontaneously offered by the patient far more than those given in response to direct questions. It means that a clinician must be comfortable with silence so that the patient is given a space to share spontaneously and from this an intuitive clinician is able to elicit the deeper story of the patients mental/emotional processes. Kaplan shared a story from his mentor, Dr. Denis Somper, a classical homeopathic physician.. A woman in acute pain was describing her pain which she began to do and eventually remained silent. As usual, he remained silent and waited for the next unsolicited symptom. The woman feeling uncomfortable thumped her fist on the desk and yelled at the Dr. Somper: dont just sit there, do something. The patient has not shared it but she demonstrated her symptom: angry when in pain. Dr. Somper gave her Chamomilla and it worked. Part of intuition is knowing when to be silent. Another way to develop intuition is cultivating a heightened awareness to nonverbal cues, from the dress of the patient, the patients patterns or responses, posture, speech, changes of moods, gestures of despair, joy and other emotions, and use of space. Kaplan points out that these observations apply to both the waiting room and the consulting room. When he sees a patient reading or carrying a book in the waiting room, he will often initiate a short conversation about the book or related subject which may offer clues about possible remedies for the patient even before the official consultation. [3] An intuitive approach in the clinical practice both encapsulates the rational and emotional aspects of patient support; fostering it can improve the quality of consultation by facilitating connection with the patient to improve decision making and patient outcomes. [10] Empathy Empathy is a way of understanding an individuals subjective experiences by sharing that experiencing while maintaining the stance of an observer. The physician resonates with the emotional and cognitive aspects of the experience drawing from his background knowledge and previous experiences (consciously/unconsciously). These empathic messages come through posture, facial expression, emotional expression (laughs, grunts, groans) and more explicitly through his use of language and how it is conveyed (Goleman: 90% or more of an emotional message is nonverbal [6] ). For example, a doctor was seeing a young mother for gastrointestinal symptoms and shared with him that her teenage son had been hurt and was in the hospital. She was elusive about the details but the doctor sensed her agitation and through various means conveyed the message; it is scary when your children are ill which eventually open the guarded patient and she broke down sobbing. She then related more details about her sons incident; it was the first time that she had been able to cry about it. Acknowledging the patients feelings is empowering and makes patients feel seen and heard. The doctor related another story of a medical student he was observing. During the consultation, the patient who was previously reserved became animated when asked about the presence of a headache. I dont even know what a headache is. I never had a headache in my life. For some reason, this was significant to the patient, but the student, missing it, let the moment pass. A different approach would have been to say, You are a very lucky man! This simple acknowledgement gives the patient a chance to elaborate on the details if he wished and it would have enhanced the physician/patient attachment by affirming the patients success. [7] Caraka Samhita gave a gentle reminder: When a physician who even if well versed in the knowledge of the disease and its treatment does not try to enter into the heart of the patient by virtue the light of his knowledge, he will not be able to treat the disease. [3] Often patients are unaware of are confused by their emotional state and identifying the emotion helps to diffuse it and can mobilize the patient to confront its true meaning. Starting gently like saying you seem upset rather than you seem angry is less confrontational. Naming the emotion can be a good starting point of discussion. A doctor related that a patient visited his office for check-ups once a month for 1 year with minor aches or complaints that seems elusive to a diagnosis. Once the doctor saw through the pattern, instead of reassuring him, he simply acknowledged the patients concern and that he would keep a close eye on him. At the end of the year, the patient informed the doctor that his brother died of cancer at his current age and was afraid that it would happen to him, too. [13] Physicians who scored high on patient satisfaction also scored high on test on sensitivity to emotions. And physicians who were more empathic were seen more as being effective in alleviating their patients sense of concern about their illness. In general, it is more important for patients to have a physician who is compassionate than a physician who is technically competent in determining the patients commitment to the therapeutic relationship. Studies have shown that many patients go to the physicians office with physical complaints with an underlying psychosocial order. When the physicians empathy facilitates the patients to more freely express his/her emotions and alleviate the distress, it can liberate the

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 65

physician from having to listen or evaluate other somatic complaints, which can lead to invasive and perhaps harmful investigative procedures. Another role for empathy is in the management of shame and humiliation during the consultation process. Patients are often in the position to reveal personal information that they may feel is demeaning. This is especially true in this era where there is a correlation of patient behavior (such as poor diet, cigarette smoking, dangerous sexual practices, etc) and certain diseases. The patients sense of shame about his weaknesses and inability to care for himself can cause him to suppress important information. The empathic physician behaves in a way that will allow him to be invited within the patients protective barriers. Empathy also helps the physician to be more understanding or tolerating towards patient behaviors that would otherwise seem alien or inappropriate. Dealing with a noncompliant patient is probably one of the most frustrating tasks for a practicing physician (or clinician); with this type of patient, the physician feels undermined in his efforts to be helpful. A wise physician would need to put himself on the side of the patient without being judgmental (instead of taking the punitive stance). When empathy is used the physician acknowledges that patient behave in ways that are rational to them based on their own sets of assumptions, and experiences; he is able to set aside his own preconceived notions so that he can be fully present with the patient. [13] Caraka Samhita emphasized the importance of non-judgment: Persons can further be considered to be authoritative only when they are free from prejudices of all kinds and who can see things objectively and in an infallible manner. While he noted that this kind of absolute authoritativeness can only be found in the gods, nevertheless, he noted that human beings have the capacity at some level. [3] Goleman believes Being able to manage emotions in someone else is the core of the art of handling relationship [6]. Diagnosing and understanding the patients affective state is just one aspect of empathy. It is what the physician does with this understandingthat is, what the physician gives back to the patientthat gives empathy its therapeutic efficacy. [13] Narrative Medicine Stories are medicine. They have such power and yet it does not require a person to action or be but to simply listen. Stories set the inner life to motion and this is especially important when the persons inner world is feeling frightened wedged or corned. [11] The sick person creates a personal illness narrative as a way to organize and give meaning to the events of his life. Part of that ordering is the need to tell the storyit is an evolving dynamic tale yet often there is no listener to acknowledge it. (Kleinman cited by Zinn [13]). The empathic clinician facilitates the patients building of the illness narrative that will make sense and give value to the experience. Medicine practice with narrative competence, is called narrative medicineit is the ability to acknowledge, absorb, interpret, and act on the stories and plights of other. Methods such as reflective writing and reading of literature are used so the physicians can reach and join their patients in illness as well as recognizing their own journey through medicine. People with medical problems need physicians (or clinicians) who can understand their diseases, treat their sickness, and accompany them through the illness. Along with their scientific knowledge, physicians need to the ability to listen to their patients story, reflect and honor the story so that their decisions and actions demonstrates whats best for their patient. Charon believes that narrative competence enables the physician to practice medicine with empathy, reflection, professionalism, and trustworthiness. Narrative knowledge is what one uses to understand the significance and message of the stories through cognition, symbolism and affective means: Who tells it? Who hears it? Why and how is it told? Barbara Herrnstin Smith (cited by Charon [4] ) defines narrative discourse as someone telling someone else that something happened. This definition implies that it requires a teller and listener, a writer and a reader, and a conveyance of message. Like a narrative, medical practice requires an interaction with another and that an authentic connection can be transformative to all participants. [4] As the physician listens to the patients narrative story, he enters into the world of the patient through drawing from his own memories, experiences, associations, imagination, and interpretations to identify the theme or the main thread of the story. By listening first, the physician is in a better position to answer the patients narrative questions: what is wrong with me, why did this happen to me? Often there are no clear answers but by being an empathic witness to the patients narrative story, the physician can proceed to his tasks such as diagnosing, interpreting findings, conveying information to the patient and engaging the patient in obtaining effective care. If the physician cannot perform these narrative tasks, the patient might not weave the whole story, might not ask the most revealing questions and might not feel heard. The result of the diagnostic process might be unfocused, the clinical relationship shallow and ineffective. [4] Physicians have turned to studying literature to grow in their personal understanding of the illness. There are now literature seminars and reading groups in the medical settingphysicians are reading well-written stories about illnesses to deepen their skills as readers and listeners. They are realizing that reflective narrating illuminates aspects of the patients storyand of their ownthat may otherwise not happen without the narrative. Narrative writing by students and physician has become a staple in many medical schools and hospitals to increased reflection, selfawareness, and learning to see the illness through the patients eyes. Physicians are writing about their patients stories, showing up in special columns in the journals and in books and essays and some are allowing their patients to read what they have written about them. Through the narrative processes of reflection and examination both physician and patient grow in understanding about the illness and how to manage it. [4] Charon writes a narrative story about her patient Ms Lambert (not her real name) who is 33 year-old woman with Chariot-Marie-Tooth disease. Many of her family members (grandmother, mother, nieces) have the disabling disease as well. Ms. Lambert, despite being wheelchair bound, lives a dynamic life. She has a son, vivacious, smart and energetic; she observes that her son has developed weakness in his legs. As she shares with her doctor, she is engulfed in sadness for her son. The doctor feels her pain and grieves along with the patient. The doctor shares a section in the article she wrote in which she describes her patients pain, her patients story. Ms. Lambert, after reading her story realized more clearly the depth of her anguish. Her sisters dismissal of her concerns regarding her son had added to her suffering. She felt relieved that her physician seemed to understand her pain. She asked if she could show the article to her sisters and added, Then maybe they can help me. Such is the power of the narrative process. [4] Evidence-Based Medicine Evidence-based medicine integrates individual clinical expertise and the best external evidence from systematic research. Clinical expertise means proficiency and judgment acquired through clinical experience and practice. Clinical evidence means clinically relevant research regarding accuracy and precision of diagnostic testing, the significance of prognostic markers, the efficacy and safety of rehabilitative treatments and preventive regimens. New research findings deemed as clinical evidence both invalidates previously accepted diagnostic tests and treatments and replaces them with more powerful, more accurate, more efficacious and safer. It involves seeking the best external evidence with which to answer the clinical questions. However while external clinical evidence can inform, it is depended upon the individuals clinical expertise to

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 66

decides whether that particular data applies to the individual patient. And if so, how the clinician does integrate it into a clinical decision. Evidence-based decision models, while very powerful tools, are not always used by clinicians especially in complex situations. Some aspects of the patient, such as personality, do not fit in predefined categories. [12] Medicine is both science and narrative, both reason and intuition. [10] Being a good physician doesnt just appeal to the best evidence as relying on it can limit the clinician to further reasoning and to deeper exploration. A mindful approach is: compassionate informed action in the world, to use a wide array of data, make correct decisions, understand the patient, and relieve suffering. In the ancient text, Caraka Samhita, this integration of art and science was implied: Pratyaksa or direct observation is that which is comprehensible by an individual through his own senses and mind. Anumana or inference is the indirect knowledge based on reasoning. [3] Conclusion The Ayurvedic Clinicans main role is to foster an optimal healing environment for the patient. Thus, the clinician must understand the dynamics of the mental, emotional and physical aspects of the client and how its imbalances can distort the true nature of the individual and deplete the resources within himself/herself to heal. The Ayurvedic Clinician must also draw out the narrative illness of the patient, listen to its meaning, and to be there when the story unfolds and reveals its courage and its fears. In short, the clinician must be fully present with the patient. The following are some of the qualities that Caraka Samhita deemed a good disciple (medical student): tranquility, generosity, aversion to mean acts, perseverance, freedom from vanity, presence of intellect, power of reasoning and memory, inquisitiveness for truth, modesty and absence of ego, ability to understand the real meaning of things, good character, purity, conduct, love for study, enthusiasm and sympathetic disposition. [3] These are the qualities that reflect self-awareness, empathy, and intuition which in turn cultivates the inner self. When the inner self is nurtured, healing occurs within and we begin to trust ourselves more. Jampolsky stated, In developing trust we unlock the power and wisdom that is within us. [8] The Ayurvedic approach uses that same principle to bring healing to our patients. What we as clinicians strive for (to be whole in spirit) is what we wish for our patients and our community. That shared goal brings a unique dynamic between the Ayurvedic clinician and patient in the medical realm.

The Role of Ayurveda vs. Western Medicine in the Treatment of Hepatitis C (by Ellen Shearer, C.A.S.)
Table of contents 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Introduction Function of the Liver Tests Western Medical Treatment of Hepatitis C Genotype patterns Genotype and treatment Western Holistic Treatment of Hepatitis Ayurvedai and the Liver Ayurvedic Treatment of Hepatitis C Summary

Introduction Hepatitis C is a recently discovered disease. Until 1989 medical science was unaware that it even existed. There was no name for it and people that had it and actually had symptoms, either went undiagnosed or the liver problems were labeled as other diseases. Before the disease was identified doctors were seeing patients with a form of hepatitis that was labeled ?non A or non B? hepatitis. Once they discovered that it was a different and unique form of hepatitis, they named it hepatitis C. It has been called the silent killer. Doctors quickly realized that this ?new? form of hepatitis was particularly deadly because patients often had little or no symptoms other than flu like aches and pains, fatigue and occasionally, elevated liver enzymes (ALT and AST) until their liver failed due to cirrhosis or cancer. Although this was particularly troubling, they soon realized that because the disease had only recently been discovered, that infected people had unknowingly been donating blood and that the disease had been transmitted through blood transfusions. The U.S. Centers for Disease Control estimates that over the coming decade the death toll from hepatitis C will triple, surpassing that of AIDS. Four times as many Americans are infected with the hepatitis C virus as with HIV. Hepatitis C is caused by many viruses, which are extremely small germs that can mutate and multiply after invading a host. It invades through the blood or other bodily fluids causing infection and inflammation of the liver, which leads to complications or death. Liver enzyme tests sometimes reveal high levels of bilirubin, which causes jaundice, severe itching and yellow urine and can lead to cirrhosis causing coma or death. There is a higher risk of liver cancer with Hepatitis C infection. It is responsible for more than one-third of all liver transplants. [1] The disease is not casually spread. It can be transmitted through the transfer of infected blood either by sharing intravenous drug paraphernalia or hospital workers accidentally being stuck with a needle used on an infected patient, an actual blood transfusion, straws used to snort cocaine, tattooing and other sources of potential blood to blood contact. What is particularly frightening about the disease is that those who have the disease seldom realize they are sick when they first become infected. They may remain symptom free for decades and pass the virus through straws, needles or shared toothbrushes and razors. [2] HCV is not a fragile organism. No one knows how long it can survive in microscopic traces of dried blood; after 3

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 67

months, it is still active and infectious. Fortunately, person-to-person infection is rare even through sex but what is even more worrisome is that for 10 percent of people with the disease, the route of infection cannot be determined. [3] Most people don't think about their liver. They are unaware of the functions taking place within their body by this important organ. When a doctor tells them there is a problem with their liver they are usually shocked. The liver can slowly start to fail for a variety of reasons such as viruses, bacteria, cirrhosis, or cancer with little or no outward symptoms. Function of the Liver Unlike other organs in the body the liver has many functions. The stomach digests, the heart beats, the brain thinks but the liver performs multiple duties. Unlike other organs it can actually "regenerate" itself by expanding to fill the empty space if part of it is damaged or removed! One exception to this would be if it were permanently scarred with cirrhosis. A person can live without a gallbladder or spleen, a kidney or lung but they cannot live without a liver. Everything that enters the body through any method must pass through the liver. Besides being a very efficient filter, the liver plays a role in many other areas of the body. It helps to build muscles by metabolizing proteins. It regulates energy by storing glucose in the form of glycogen for use when needed. It maintains hormonal balance by regulating hormonal production. It helps to process vitamins and minerals as well as any ingested drugs. [4] The liver being the most active gland of the body secretes about 600-800ml of bile daily. The metabolic functions of the liver include metabolism of fats, proteins, minerals, and carbohydrates. It also has secretory and excretory functions. [5] In Western medicine the liver functions as the gatekeeper and regulator of nutritional health and provides a purifying system as well. It weighs about 3 pounds and contains four sections called lobes. Within each lobe, lobules contain liver cells and passageways for blood circulation, called sinusoids. It is within the lobules that the specialized liver cells transform chemical substances into nutrients the body can use or neutralizes potential toxins to protect the body from damage. Because the liver plays a major role in the circulation and the composition of blood, its health has an impact on all body systems, from hormone regulation to thinking. [6] Tests Liver function tests are performed that determine the way the liver is performing. These are for AST, SGOT, ALT, GGTP, AP, bilirubin, and albumin. These letters are acronyms for enzymes - proteins inside of cells. AST for example stands for aspartate amino transferase. This enzyme used to be called serum glutamic oxalacetic transaminase (SGOT), hence the two names. ALT = amino alanine transferase, GGTP= gamma glutamyl transpeptidase, and AP= alkaline phosphatase. Different cells have different enzymes inside them, depending on the function of the cell. Liver cells happen to have lots of AST, ALT, and GGTP inside them. When cells die or are sick the enzymes leak out causing the blood level of these enzymes to rise, which is a way of determining if the cells in question are sick. [7] Serum total bilirubin is increased in hepatocellular damage (infectious hepatitis, Liver disease, kidney disease, and malnutrition are the major causes of low albumin). A diseased liver produces insufficient albumin. [8] Additionally, if hepatitis is suspected then an HCV-RNA test will be run to test for evidence of HCV antibodies and if present then a PCR test will be run to test the viral load of HCV present in the blood. Western Medical Treatment of Hepatitis C There are currently two drugs on the market that are used to treat hepatitis C. These are interferon, which is supposed to boost immunity, and ribavirin, which attacks the virus. There are, unfortunately many side effects associated with the drugs including fever, aches, pains, flu-like symptoms, hair loss and severe depression just to name a few. These drugs are not effective against many of the genotypes associated with the virus. They are effective in only 10-40% of all patients. These genotypes are mapped globally. Genotype patterns It is believed that the hepatitis C virus has evolved over a period of several thousand years. This would explain the current general global patterns of genotypes and subtypes: 1a - mostly found in North & South America; also common in Australia 1b - mostly found in Europe and Asia. 2a - is the most common genotype 2 in Japan and China. 2b - is the most common genotype 2 in the US and Northern Europe. 2c - the most common genotype 2 in Western and Southern Europe . 3a - highly prevalent in Australia (40% of cases) and South Asia . 4a - highly prevalent in Egypt 4c - highly prevalent in Central Africa 5a - highly prevalent only in South Africa 6a - restricted to Hong Kong, Macau and Vietnam 7a and 7b - common in Thailand 8a, 8b & 9a - prevalent in Vietnam 10a & 11a - found in Indonesia Genotype and treatment

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 68

Current scientific belief is that factors such as duration of a person's HCV infection, their HCV viral load, age, grade of liver inflammation or stage of fibrosis may play an important role in determining response to interferon treatment. Recent studies have suggested that a person's HCV subtype (or subtypes) may influence their possible response to interferon, or interferon-ribavirin combination treatment. [9] Genotype 1b appears to be at the greatest risk for increased risk of development of hepatocellular carcinoma (HCC) in cirrhosis. Western Holistic Treatment of Hepatitis Several herbs and supplements are used to treat hepatitis currently. These are as follows: Milk Thistle Picorhiza Licorice Vit C Vit E Phyllanthus Burdock Danbdelion Reishi mushrooms Turmeric Schizandra Alpha Lipoic Acid N-Acetylcysteine Selenium Zinc [10] Ayurvedai and the Liver In Ayurvedic medicine the liver is the seat of ranjaka pitta along with the spleen. The definition of Pitta literally means bile, which is ranjaka pitta. Ranjaka pitta gives color to all the tissues. The Sanskrit word ?ranjaka? means to give color. Ranjaka pitta is responsible for erythrogenesis, the creation of red blood cells in the bone marrow, which are mixed with rasa dhatu, the plasma. Thus, ranjaka pitta is responsible for giving color to the blood. [11] The function of ranjaka pitta in the liver is the disintegration of hemoglobin, which produces heme and globin. From heme, bile is produced, and that bile is ranjaka pitta. Its' job is to give color to the urine, feces and sweat. Ranjaka pitta in the stomach is intrinsic factor, which is responsible for production of blood in the bone marrow. Ranjaka pitta in the spleen kills bacteria and parasites as well as produces some white blood cells (rasa dhatu), so its job is more protective. There is a functional integrity between the liver, stomach, spleen, and bone marrow. If the function of the liver is affected the bone marrow will also be affected. If the function of the stomach is affected, it will affect the liver. In a way, the spleen is to filter the blood and to send unwanted heavy, old red blood cells to the liver; the liver destroys them and separates the hemoglobin from the blood. Then the liver utilizes the hemoglobin that is liberated for the production of bile salts, pigment and enzymes. Therefore, when the spleen is enlarged the liver may also be enlarged and vice versa. [12] The Sanskrit word for liver is "yakrut". "Ya" means circulation and "krut" means action. Yakrut is an important seat of fire - the seat of anger, hate, envy, and jealousy. These emotions need to be processed and metabolized. These emotions want to come out but, if we suppress them, they accumulate in the tissues and lead to disease. Ayurveda does not separate emotions from the organs. We cannot separate body from mind and mind from consciousness. [13] Disorders of ranjaka pitta include hepatitis, anemia, chronic fatigue syndrome, and mononucleosis. Excessive bile production or a blockage in the flow of bile usually indicates high pitta, which in turn affects the agni or enzyme activities responsible for absorption, digestion and metabolism. Pitta can be aggravated by many factors of diet and lifestyle. These would include alcohol abuse, eating red meat, eating too much spicy or oily, heavy foods, lack of sleep, too much direct exposure to the sun and smoking. When pitta becomes aggravated liver diseases can result such as hepatitis and cirrhosis. Although viral type hepatitis such as hepatitis C is not mentioned in the classic Ayurvedic texts, similar symptoms are described under "kaamala". Ayurveda describes two basic types of kaamala (hepatitis or jaundice). 1. Shakhasrita is caused by the minimal aggravation of pitta and kapha, and is easily curable. 2. Kumbha kaamala results from very high pitta and is difficult to cure. It can become incurable if not attended to immediately. Panaki and haleemaka are two other types of hepatitis or jaundice that are explained in Ayurvedic texts. Panaki is late stage kaamala. Haleemaka is an advanced stage of anemia that occurs when both the vata and pitta are out of balance. [14] [15] [16] Pathogenesis

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 69

Due to the aggravation of pitta by excessive alcohol intake, too much heavy, oily, spicy food, etc. the liver can become diseased. When pitta is out of balance and disease begins in the liver this can result in disease of the blood, muscle tissue, and biliary system. The manifestation of this disease will be ?kaamala' or jaundice. The symptoms of "kaamala include: Loss of appetite and taste Generalized weakness Yellowish discoloration of the eyes, nails, oral cavity, and urine Vague body pains Burning sensation Weakness in all sensory organs [17] Once hepatitis is advanced and the immune system is highly comprised emaciation will be present as well. Ayurveda teaches us that hepatitis involves all systems in the body including musculoskeletal, cardiovascular, and the gastrointestinal system as well as the skin. Symptoms of hepatitis such as generalized edema ( shotha), excessive thirst (atitrishna), bloody stools (krishna varna mala mutra), vomiting blood (rakta yukta chardi), red eyes (rakta netra), dizziness (bhrama), drowsiness (tandra), total loss of appetite (teevra agni mandya), and hepatic coma (nashta sanjna) indicate that the liver disease is at an incurable stage, and the patient is believed to be terminally ill. [18] Usually liver disease will present itself with certain signs and symptoms. These may include fatigue, jaundice, loss of appetite, mild fever, joint aches and pains, occasional nausea and or vomiting. Through the pulse you will feel many imbalances including but not limited to prana vata, vyana vata, apana vata, samana vata, sadhaka pitta, pachaka pitta, ranjaka pitta, rasa, rakta and medas dhata. The eyes may appear yellowish and burn which will show up as alochaka pitta in the pulse; the skin may have hives or rashes, which can show up as bhrajaka pitta in the pulse as well. The tongue will have a deep redness indicating the heat of rakta and ranjaka pitta. Palpating the abdomen may reveal a swelling or tenderness in the upper left quadrant where the liver resides. There will be other information available as to the type of lifestyle the person has lived, their constitutioni and physical strength. Out of balance pitta, and poor agni play important roles in the symptoms of hepatitis and other liver disorders. In addition, low ojas is the essence of the immune system. Low ojas makes a person more vulnerable to immune system dysfunction or infections such as hepatitis. According to Vaidya Ranjeet Nimbalkar, hepatic liver disease is caused by "vimargagamana", which is abnormal flow of constituents in other srotas resulting in abnormal accumulation of that constituent in the srota in which it is abnormally flowing. Also, it causes its defiiciency in its own srotasa. In the case of kaamala there is vimargagamana of raktamala pitta into the raktavaha srota, which should be going to the annavaha srota and excreted trough the purishavaha srota. Due to some abnormality of yakruta it flows into the rakta and then to all of the body. In the case of raktapitta, liquid part of various dhatus because of excessive heat of pitta, drains into rakta increasing its quantity. This is vimargagamana of uadaka of various dhatus in rakta, because of some functional abnormality of yakruta. Rasa and rakta, being liquid dhatus are more prone for vimargagamana. Also rasa and rakta dhatus are responsible for nourishment of all the other dhatus." Ayurvedic Treatment of Hepatitis C Any diet or lifestyle activity that aggravates pitta can be a contributor to hepatitis. These would include: 1. Alcohol abuse 2. Red meat 3. Spicy, oily, heavy foods 4. Lack of sleep 5. Too much sun exposure 6. Smoking Treatment would be to balance pitta dosha and should be individually based for each person's imbalances. Herbs, meditation, diet and bodywork would all play an important role in the treatment. Diet should consist of the following: 1. sweet and bitter vegetables 2. sweet, ripe fruits 3. mung dahl, lentils 4. grains - oats, basmati rice, barley 5. dairy - butter, buttermilk, milk, cream 6. spices - coriander (fresh and dried), fennel, cardamom, dill, turmeric Yoga postures for those strong enough to perform them should include vajraasana, shalabhasana, halasana, padahastasana, savasana, abdomen lift and stomach lift which are helpful in liver disorders. These should be performed early in the morning or evening. Avoid hot showers or baths. Pranayama breathing is effective. Meditation and chanting mantras in a quiet place is important as well. Walks in nature or gazing at the moon are balancing for pitta as well. The herbs that are important and effective for treating liver disorders are:

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Bhumyamalaki Bhringaraj Turmeric Guduchi Haritaki Kalmegha Kutki Musta Pippali Punarnava Licorice

Page 70

Panchakarma therapies important for liver ailments and excess pitta would include, poorva karma (pre-purification measures), abhyangai, pinda sveda, virechana (using avipattikara churna or triphala churna) pizzhichil, and yapana bastii (using licorice, guduchi, katuki and manjista with milk and honey). [19] After panchakarma subjects should follow the diet and lifestyle that will establish the balance of pitta. This would include avoidance of afternoon sleeping, exposure to hot sun, exertion, anxiety, alcohol abuse, smoking and irregular eating habits. Diet should be mainly fresh vegetarian food as outlined above. Rasayana therapies after panchakarma should include pippali for fever fatigue, inflammation, liver and spleen enlargements. The dose would be 1 tablespoon twice a day. Also ashwagandha, sariva, jiraka, draksha would be given in the form of a churna for fatigue, immune enhancer and rejuvenator and to decrease the viral load. The dose would be 1 tablespoon twice a day. Lastly triphala at night would be given for immunodeficiency and chronic illness. This would be one tablespoon at night with warm water. [20] Summary Western medicine at present offers little in the way of treatment or cure of Hepatitis C. The drug treatments have many side effects and almost no effectiveness in eradicating the virus. Western holistic medicine offers some positive therapies for protecting the liver and supporting the immune system. Ayurveda offers a total approach to support and treatment of people with hepatitis. While no long term studies have been done in the treatment of hepatitis C and Ayurveda, the diet and lifestyle changes offer much in the way of balancing and enabling the immune system to fight off the virus. Additionally, Ayurveda emphasizes disease prevention as well as achieving a goal of total health. The historical information provided in the ancient texts about ayurvedic herbs and treatments describe how to protect, detoxify and improve the health of those with diseases of the liver. [1] MEDLINEplus "New Drug Hope for Millions of Hepatits C Victims" [2] Cohen, Misha, Gish, Robert, MD "The Hepatitis C Help Book"(2000) p.1 [3] Buhner, Stephen, "Herbs for Hepatitis C and the Liver" (2000) p. 2 [4] Palmer, Melissa, MD," Hepatitis Liver Disease" (2000) p. 13 [5] Kulkarni, P.H., el al. "Ayurved and Hepatic Disorders"(2001) p. 42 [6] Cohen, Misha, Gish, Robert "The Hepatitis C Help Book"(2000) p. 19 [7] Hepatitis Central: Lab Tests [8] Hepatitis Central: Lab Tests [9] Hepatitis Central: Genotypes Explained [10] Buhner, Stephen, "Herbs for Hepatitis C and the Liver" (2000) p. 2-82 [11] Lad, Vasant, M.A.Sc., Textbook of Ayurveda Fundamental Principles (2002) p. 57 [12] Lad, Vasant, M.A.Sc., Textbook of Ayurveda Fundamental Principles (2002) p. 57-58 [13] Lad, Vasant, M.A.Sc., Textbook of Ayurveda Fundamental Principles (2002) p. 58 [14] Charaka Samhita: Nidanasthanam, chapter 1, stanzas 6-11. Ed. P.V. Sharma, Chaukambha Orientalia, Varanasi, India 1981 [15] Yogaratnakara: Vol I. Pradhamakanda verse 35. Chaukambha prakashan, Varanasi, 1989 [16] Sarangadhara Samhita, chapter 1 verse 1-3. Chaukambha Orientalia, Varanasi, India, 1989 [17] Mishra, Shri K. MD, "Ayurvedic Medicine" (2000) p. 8-18 [18] Susruta Samhita: Sutrasthanam. Motilal Banarasidas Publishers. New Delhi. 1983. [19] Mishra, Shri K. MD, ?Ayurvedic Medicine? (2000) p. 8-18 [20] Hepatitis C:Choices Appendix IV, Ayurvedic Medicine,Ayurvedic Herbs Used to Treat Liver Disorders p. 10-12

Triphala: Ayurvedic Formula for the Modern World (by Rodrigo M. Pocius C.A.S)
See PDF document.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Attachment Size triphala.pdf 548.08 KB

Page 71

Turmeric: The Golden Goddess (by Lisa Gallant C.A.S)


Table of contents 1. 2. 3. 4. Introduction Turmeric and Ayurvedai Science and Turmeric References

Introduction Within the cornucopia of medicinal plants, few possess such a wide spectrum of qualities and medicinal uses as turmeric. For countless centuries, many different cultures have used this wonderful, versatile herb to treat a myriad of diseases and ailments. The most well known medicinal action of turmeric is its use as a powerful anti-inflammatory, the effectiveness of which is comparable to pharmaceutical medicines. However, it also acts as an alterative, analgesic, antibacterial, anti-inflammatory, anti-tumor, anti-allergic, anti-oxidant, antiseptic, antispasmodic, astringent, carminative, cholagogue, digestive, diuretic, stimulant, and vulnerary 6,8,10 . Modern science is beginning to recognize and understand the amazing healing qualities of turmeric and much research is currently being conducted. Turmeric has been proven effective in treating some of the most intense ailments afflicting the world today including: Arthritis, Cancer, Alzheimer's Disease, Diabetes, Multiple Sclerosis, Atherosclerosis, HIV/AIDS, Sexually Transmitted Diseases (Hepatitis-C, Genital Herpes) , Irritable Bowel Syndrome, Indigestion, Inflammation, Acne, Urinary Tract Infections, Kidney Infections, Gallstones, Anemia, Hemorrhoids, Liver Disease, Leprosy, Amenorrhea, Edema, Bronchitis, Common Cold, Headaches, Conjunctivitis, Bursitis, food poisoning, parasites, fever, diarrhea, poor circulation, lower back and abdominal pain. It can also be used as a mosquito repellent, wound healer, and immediate cure for scorpion stings. Turmeric helps balance the female reproductive and lactation systems, and in men it purifies and improves the health of semen. It is used to treat external ulcers that would not respond to other treatment 6,8,10 . Due to its vast array of medicinal purposes and versatility, turmeric is one of the most important herbs in any natural medicine cabinet. The Latin name for turmeric is Curcuma Longa, which comes from the Arabic name for the plant, Kurkum. 10 It comes from the Zingiberaceae family (same as ginger) and in Sanskrit is called Haridra(The Yellow One), Gauri (The One Whose Face is Light and Shining),Kanchani (Golden Goddess) , and Aushadhi (Herb). It is called Jiang Huang in Chinese, and Haldi (Yellow) in Hindi, the most common name in India 6 . The healing properties of turmeric lie in the golden fingerlike stalk, or rhizome, the same part that is used to flavor, color, and preserve food. Turmeric is commonly found in Indian curries, giving the food a golden orange color. Turmeric has also been used as a dye for mustards, canned chicken broth, and pickles. It has been coded as food additive E100 in canned beverages, baked products, dairy, ice cream, yogurts, yellow cakes, biscuits, popcorn, sweets, cake icing, cereal, sauces, gelatins, and also direct compression tablets. In combination with annatto, turmeric is used to color cheese, dry mixes, salad dressing, butter and margarine 3 . The brilliant color has also been used for dyeing silk and wool; the robes of Buddhist monks were traditionally dyed with turmeric 10 . Turmeric is a native to South Asia , particularly India , but is cultivated in many warm regions of the world. It can be found growing extensively in all of India , but does especially well in the regions of Tamil Nadu, West Bengal , and Maharashtra 10 . It is also cultivated in Sri Lanka , Indonesia , China , Taiwan , Indochina , Peru , Haiti , and Jamacia. India is the largest producer in the world; Jamacia and Peru are the chief exporters, and Iran the largest importer. Other large importers are the United Kingdom , Japan , Canada , Sri Lanka , Singapore , and the Middle East 9 . There are two main varieties of turmeric: one with hard, rich colored, oval rhizomes, called Lokahandi Halad that is used mostly for dying, and a variety that is softer, larger, lighter colored with long rhizomes used mostly for eating 8 . Turmeric became valuable to humans when it was discovered that the powdered rhizome preserved the freshness and nutritive value of foods. It was originally used in curries and other food to improve storage conditions, palatability, and preservation. Because of its preservation properties, turmeric played a vital role in survival and sustainability in South Asia , and was valued more than gold and precious stones 7 . However, turmeric was eventually replaced by cheaper, synthetic preservatives. Turmeric was used much more extensively by the natives of India than today. Turmeric was highly valued by the ancient Indo-European people not only for its preservation properties, but for its energetic and spiritual qualities as well. The Arya culture was a group of people who worshipped the solar system and the sun as a deity. Turmeric was very sacred to them, due to its golden yellow color (like sunlight) and they believed it had special protective properties 7 . Remnants of this belief still exist today, particularly in South India , where some people wear a dried turmeric rhizome bead the size of a large grape around their neck or arm. This is an ancient talisman tradition used to ward off evil and grant to the wearer healing and protection 16 . People of ancient India believed that turmeric contained the energy of the Divine Mother, helped to grant prosperity, cleanse the chakras (energy centers in the body), and purify the channels of the subtle body 6 . Even today, Hindu people consider turmeric to have auspicious qualities, and use it in many sacred ceremonies. It is commonly made into a paste and applied to the forehead (ajna chakra or third eye) during pujas (devotional ceremonies) and weddings. During a traditional Indian wedding ceremony, the bridge and groom apply a paste of turmeric and sandalwood powder on each other's foreheads. Some women use it as a cosmetic, called Kappumanjal or rub it over their bodies as a http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 72

detergent 8 . Traditionally, turmeric was also used to dye the marriage clothing. It was believed that any clothing dyed with turmeric was protection from fever. New clothes would sometimes be stained with a paste of turmeric, lime, and water. Today, magenta dye has become more popular 9 . Turmeric and Ayurvedai Turmeric has been used for centuries in Ayurveda, the 5,000 year old natural healing system of India . It is called by 46 different synonyms, including: pitta (yellow), gauri (brilliant), and all words that indicate night 10 . This comes from a tradition of married women applying turmeric to their cheeks in the evening in preparation for a visit from Lakshmi (The Goddess of Prosperity) 7 . In Ayurveda, turmeric is believed to balance the three doshas (vata, pitta, and kapha). It has been used by Ayurvedic healers as medicine taken internally in the form of fresh juice, boiled tea, tinctures, or powder, and topically as creams, lotions, pastes, and ointments 1 . There are many ancient Ayurvedic formulas utilizing turmeric. Milk boiled with turmeric and sugar was a popular cold remedy and turmeric juice was used to help heal wounds, bruises, and leech bites. A paste made from turmeric, lime, and salt was commonly applied to sprains and inflamed joints 8 . Smoke made by sprinkling turmeric over burnt charcoal was used to relieve scorpion stings within a few minutes that the affected area is exposed to smoke. Inhaling the fumes of burning turmeric was also used commonly to release copious amounts of mucous and provide instant relief from congestion. The fumes also were believed to help in hysteric fits 8 . A pinch of turmeric was also used as an insect repellent in the kitchen 9 . A paste made of turmeric alone or with neem leaves was used for ringworm, itching, eczema, and any other parasitic skin condition 8 . The Charakra Samhita section on Therapeutics states that turmeric, black pepper, long pepper, and ox bile was a common remedy for consumed poison or snake bites, up until the last stage 15 . The Charakra Samhita also provides a traditional remedy for jaundice: turmeric, triphala, neem bark, bala, licorice cooked in milk and ghee of buffalo. If this did not work and there is found residue of morbidity still lodged in the body, inhalation therapy was indicated. Cigars were made from turmeric paste, cinnamon, castor plant root, lac, red arsenic, deodar, yellow orpiment, and nardus, smeared with ghee and smoked. Inhalation of the fumes of barley paste with ghee was also a treatment for jaundice 15 . Hemorrhoids (piles) were treated with an ointment of turmeric, hemp leaves, onions, and warm mustard oil or linseed oil, applied externally when the hemorrhoids are painful and protruding 8 . Pastes of turmeric were used for smallpox, chickenpox, shingles, ulcers, conjunctivitis, skin blemishes, malaria, and applied to the cut placenta after the birth of a child 8 . Turmeric has hundreds of molecular constituents, each with a variety of biological activities. There are at least 20 molecules that are anti-biotic, 14 that are known cancer preventatives, 12 that are anti-tumor, 12 are anti-inflammatory and there are at least 10 different anti-oxidants 7 . One database presented over 326 known biological activities of turmeric 12 . The rhizome is 70% carbohydrates, 7% protein, 4% minerals, and at least 4% essential oils. It also has vitamins, other alkaloids, and is about 1% resin 7 . The active ingredient in turmeric is called curcumin, although in its raw state turmeric only contains 2-5% curcumin 4 . Curcumin is the substance that is responsible for the biological activity of turmeric. Combined with black pepper, curcumin becomes 2000 times more potent 4 . Curcumin is now extracted from turmeric, sold as supplements, and is the basis of most scientific research. The active properties of curcumin are best called protective properties. The same components that prevent deterioration of food protect living tissue from degenerating, possibly extending the life span of our bodies 7 . Clinical and laboratory research indicates that diets that include turmeric or curcumin stabilize and protect biomolecules in the body at the molecular level, which is shown in its anti-oxidant, anti- mutagenic, and anti-carcinogenic action 7 . These components may work by protecting a person directly, by shielding the biomolecules, or indirectly, by stimulating the natural detoxification and defense mechanisms of the body: helping the body to heal and preserve itself naturally 7 . Current statistics show that 98% of all diseases are controlled by a molecule called NF-Kappa B, a powerful protein that promotes abnormal inflammatory response in the body. Excess of NF-Kappa B can lead to Cancer, Arthritis, and a wide range of other diseases. Studies show that curcumin subdues NF-Kappa B, meaning that it may work to prevent nearly all diseases afflicting our world today 4 . Science and Turmeric Scientists are beginning to realize the importance of turmeric/curcumin in treating modern disease. Much research has been conducted on the various effects of curcumin in the body; the most widely researched is that of its effects on Cancer. In both India and Pakistan , where curry/ turmeric is a dietary staple, boast much lower incidence of cancer than in other countries where turmeric is not regularly consumed 2 . Turmeric is considered to fight Cancer in three ways: It neutralizes those substances and conditions which can cause cancer; It directly helps a cell retain its integrity if threatened by carcinogens (a substance showing significant evidence of causing cancer or growth of cancer cells); If a tumor does grow the curcumins can often destroy it 13 . There are many reasons why turmeric helps to destroy Cancer. One of the keys to this activity is the ability of curcumin to inhibit the enzyme Topoisomerase, which is required for the replication of cancer cells. Topoisomerase works within the nucleus of the cell, where it first binds to supercoiled DNA and then catalyzes the passage of one DNA helix through another via a transient doublestranded break. This splits the DNA and thus allows cell replication to occur. Stopping Topoisomerase stops replication which stops the spread of the problem 13 . Curcumin is also one of the most studied natural COX-2 inhibitors, which block an enzyme called cyclooxygenase-2. This is beneficial because the COX-2 enzyme helps make carcinogens more active in the body and allows cancerous cells to survive by growing new blood vessels 2 . In essence, curcumin completely blocks the formation of cancer causing enzymes, decreasing the likelihood of cancerous cell formation or growth. Curcumin is also rich in antioxidants, which are important disease fighting substances that help to clean up unstable oxygen molecules (free radicals) that can damage cells and cause diseases such as Cancer. Other antioxidants and COX-2 inhibitors are red grapes, green tea, rosemary, and bee propolis 2 . Even when using more allopathic methods to treat cancer, turmeric/curcumin still helps to increase the effectiveness and decrease some of the side effects of cancer treatments. Current research suggests that including curcumin in the diet during the initiation and or post initiation periods of cancer significantly suppresses the development of chemically induced tumors 13 . In summary, research is showing that curcumin may be more http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 73

effective treatment for cancer in the beginning phases of the disease, as well as preventative treatment throughout life before cancer even emerges. A study performed in 1992 on 16 cigarette smokers who took 1.5 g of turmeric a day for 30 days had much lower mutagenic levels in their urine than those who did not include turmeric in their diet 1 . Mutagens are substances that cause cell mutation and increase the occurrence of cancer. There is, however, some new research suggesting that taking curcumin may counteract the effectiveness of chemotherapy. Thus, many cancer treatment programs are developing a periodic schedule of use to avoid any issues 13 . We have not found a single cancer on which curcumin does not work, states Dr. Bharat Aggarwal, who conducts cancer research at the Jawaharlal Nehru Centre for Advanced Scientific Research in Bangalore , India 4 . Ayurveda especially recommends turmeric for cancers of the female reproductive system, specifically breast and uterine cancer, and to treat benign tumors as well 11 . Although the current research looks promising, there have been very few long term tests performed on large quantities of humans. Turmeric was recently nominated by the National Cancer Institute for more study so we can look forward to many more research findings in the future. Turmeric is also a powerful anti-inflammatory herb. It has been shown to be helpful in the treatment of Arthritis, Rheumatoid Arthritis, Osteoarthritis, injuries, trauma, and stiffness from both under activity and over activity 10 . It is also helpful after surgery to decrease pain, inflammation and accelerate healing. One study conducted in 1986 showed that a dosage of 1200 mg of curcumin a day was more effective in reducing post-surgical inflammation than either the placebo group or anti-inflammatory medication normally prescribed 5 . In India , turmeric is considered the standard anti-inflammatory, and yogis use it to help keep their tendons and ligaments free from injury and to assist in their asana practice 6 . In the same way, it minimizes pain and inflammation related to any kind of exercise or strenuous activity. Majeed states: Perhaps Turmeric's most important anti-inflammatory mechanism centers on its effects on the Prostaglandins (PGs), a large family of potent lipids produced by the body. PG1 and PG3 calm the body while PG2 inflames the body. Turmeric is a potent inhibitor of cyclooxygenase 5-lipoxygenase and also 5-HETE production in neutrophils. Reducing these enzymes means less arachidonic acid metabolism, which means less PG2, which means less pain and inflammation 7 . Some sources suggest that turmeric/curcumin is most effective for acute inflammation, and not for chronic 1 . Many sources recommend turmeric for Arthritis but the scientific evidence is still unclear and much more research is underway. Turmeric also has a special action to purify and nourish the blood and skin. External application stops pain and swelling, heals wounds rapidly, and treats many skin diseases ranging from acne to leprosy. The classic way to apply turmeric topically is as an Ubtan: a blend of turmeric, chick-pea flour, sesame or almond oil, a little fresh cream and honey. This will clear up skin blemishes, and increase the natural glow and radiance of the skin 16 . Turmeric essential oil works wonderfully as an external antibiotic to prevent infections in wounds. A nice formula for a wound healing salve is a mixture of olive oil, beeswax, tea tree oil, aloe, turmeric, arnica, slippery elm, red clover, thyme oil, and vitamin E 9 . Since turmeric is bitter and anti-inflammatory, it is excellent for hot skin diseases, red rashes, and especially wet eczema 16 . Turmeric essential oil, mixed with citronella, tulsi, and vanillin, works as a powerful insect repellent, and is a natural alternative to D.E.E.T, the most common chemical insect repellent commercially available. Studies show that D.E.E.T. is extremely toxic, hazardous to the environment, and actually kills plant and insect life that it contacts 3 . Turmeric also protects the liver from toxins and pathogens. It is known to both destroy m toxins in the liver, and to rebuild the liver after a toxic attack 16 . Turmeric increases the secretion and movement of bile, and may prevent all forms of liver disease. Excessive use of drugs and/or alcohol can tax the liver and lead to liver diseases 16 . One study shows that curcumin blocks some of the harmful side effects of cigarette smoke, and prevents dangerous chemical formation after eating processed food 11 . It is also helpful in treating food poisoning. Traditionally, about 5 grams of Turmeric is taken with a glass of whey, morning and evening, for a month to activate and rebuild a liver 8 . Another good liver remedy could be based on Turmeric, Kutki root, and Milk Thistle seeds. In essence, turmeric helps keep the liver healthy so it can do its job of keeping the body detoxified. Ayurveda uses turmeric to purify and move the blood, as it is a wonderful alterative. It helps to remove stagnant blood while stimulating the formation of new blood tissue 6 . Turmeric regulates menses, and decreases the intensity and pain of menstrual periods, and of uterine tumors. Turmeric is a mild and supportive uterine stimulant and its many actions on the liver suggest that it may assist in balancing hormone levels as well 16 . Turmeric also plays a role in pregnancy and birthing in India . Traditionally, it is said that taking turmeric when pregnant will ensure that the child will always have beautiful skin 16 . (However, turmeric is a mild uterine stimulant, so there is a chance of over stimulation; it is essential to consult a healthcare practitioner before taking any herbs during pregnancy.) Turmeric taken in the last two weeks of pregnancy in warm, organic milk helps to expedite a simple birth, while increasing the health of the mother and child as well. Turmeric is also an analgesic (pain reliever) and is sometimes used in natural childbirth to decrease pain 16 . Turmeric also has a special action to help the entire Gastro-Intestinal system by increasing intestinal flora and generate healthy digestion 6 . It is traditionally used for weak stomachs, poor digestion, dyspepsia, parasites, abdominal cramps, to normalize metabolism, to help digest protein and breakdown of fats, to increase absorption, and the ability of the stomach to withstand digestive acids 6 . Turmeric is also a carminative: it helps to decrease gas and distention. According to Ayurveda, plants that treat digestion are often the most important herbs of all since digestion is the basis of mental and physical health. Prashanti de Jager states, Turmeric is one of the best carminatives because though it leans towards being heatingpungent, it is very balanced and does not aggravate any of the doshas if taken in normal amounts, a few grams per day 16 . As a vulnerary it also helps to nurture and heal mucous membranes; it has a strong protective effect against food and materials that are corrosive to the stomach and intestines as from food poisoning. In a 1989 double blind study (the participants and researches did not know which groups were taking the herb or the placebo) conducted in Thailand , 500mg capsules of curcumin were given to 116 adults suffering from indigestion at six different hospitals. Stunning results showed that 90% of those taking the curcumin felt full or partial relief after seven days, while 53% of the placebo group felt relief 1.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 74

Another major use of turmeric is support of the respiratory system. As an anti-oxidant it protects the lungs from pollution and toxins. It also helps the oxygen transfer from the lungs to the blood. Turmeric with ghee is traditionally used to get rid of cough and to treat asthma 8 . It also supports the heart in many ways. A study conducted in 1992 shows that turmeric may assist in lowering cholesterol and prevent Atherosclerosis (blockage of arteries that can cause heart attack and/or stroke) 12 . Animal studies have shown that turmeric lowers cholesterol levels and inhibits the oxidation of LDL (bad cholesterol, responsible for clogging of arteries). When LDL becomes oxidized, it creates deposits in the walls of blood vessels and contributes to the formation of arteriosclerosis. Turmeric may also prevent platelet buildup along the walls of injured blood vessels, another common cause of blood clots and artery blockage that can result in heart attacks and strokes 12 . Studies are also underway regarding turmeric's believed effects in treating and preventing neurological diseases such as Multiple Sclerosis and Alzheimer's Disease. This belief generates from the realization that elderly Indian people who eat turmeric on a regular basis are far less likely to develop these ailments than those who do not eat turmeric. In fact, Alzheimer's Disease is 4.4 times less common among older adults in India than in the United States 4 . It has been noted that people taking anti-inflammatory medication for Arthritis are less likely to develop Alzheimer's Disease 1 . Since turmeric possesses such a powerful anti-inflammatory action, scientists speculate that it most likely will have a preventative effect on such disorders. More research is needed in this area to prove such theories. New research also suggests that turmeric may play a vital role in fighting HIV/AIDS, particularly HIV, Type 1 10 . In a recent study at the Jawaharlal Nehru Centre for Advanced Scientific Research in Bangalore , India , when scientists 'fed' curcumin to HIV-infected cells in the laboratory, the virus stopped replicating 17 . Several studies have shown that people who have HIV and AIDS are deficient in many antioxidant vitamins and minerals, and it is believed that it is the powerful antioxidant properties of turmeric that combat the disease 17 . "Curcumin's antioxidant properties will protect your DNA from the ravages of the virus. It's also antimicrobial, so it will help prevent the many opportunistic illnesses associated with HIV and AIDS," says Dr. Susan Kowalsky, N.D., a naturopathic doctor in Norwich , Vermont 18 . In a study at Harvard Medical School , research showed that curcumin prevented the reproduction of HIV by blocking a specific gene that activates the virus and causes it to spread. Another study showed that it may help decrease the reproduction of HIV 18 . This is a currently major topic of research, so we can look forward to updates in the near future. Turmeric can obviously stand the test of time. It has been worshipped, reveled and revered by people for centuries, and still today it is one of the most significant players in the prevention of serious disease as well as the general afflictions of living. Much more research is underway to prove scientifically what the ancient people of India have known for centuries: that turmeric is one of the most powerful plants on the planet. Whether suffering from an acute or chronic disease, aches and pains, bumps and bruises, or as preventative maintenance, turmeric can and should be utilized by everyone on a regular basis. In the words of David Frawley: If I had only a single herb to depend upon for all possible health and dietary needs, I would without much hesitation choose the Indian spice turmeric 16 . Without a doubt, this writer feels exactly the same. References 1. Whole Health MD.com , Article: Turmeric. http://www.wholehealthmd.com/refshelf/substances_view/1,1525,10062,00.html 2. Whole Health MD.com , Article: Cancer Fighters in Your Spice Rack, 3/21/2001 . http://www.wholehealthmd.com/news/viewarticle/1,1513,844,00.html 3. The Wikipedia Encyclopeida http://en.wikipedia.org/wiki/Turmeric 4. Sundaram, Viji. Article: Don't Go Easy on Turmeric: It Prevents and Cures Cancer: India-West , 2005 5. HealthNotes , Article: Turmeric, 2002. http://www.drugstore.com/templates/hnotes/default.asp?catid=41779&aid=33... 6. Frawley, David & Vasant Lad, The Yoga of Herbs . Lotus Light Publications, 1993. 7. Majeed, Muhammed; Vladimir Badmaev; Uma Shivakumar; R.Rajendran, eds., Curcuminoids ; antioxidant phytonutrients. NutriScience Publishers, Inc, 1995. 8. Nadkarni, K.M., The Indian Materia Medica. Bombay Popular Prakashan, 1976. 9. Kaushik, Purshotam, Haridra (Turmeric): Antibacterial Potential . Chowkhamba Sanskrit Series Office, Varanasi , 2003. 10. Williamson, Elizabeth , ed., Major Herbs of Ayurveda. Churchill Livingstone, 2002. 11. Pook, Sally, Curries May Help to Combat Cancer. Article: news.telegraph.co.uk 12. University of Maryland Medical Center , Article: Turmeric.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles http://www.umm.edu/altmed/ConsHerbs/Turmericch.html 13. Cancer Research , Article: Chemopreventive Effect of Curcumin , a Naturally Occurring Anti-Inflammatory Agent, during the Promotion/ Progression Stages of Colon Cancer Cancer Research 59, 597-601, February 1, 1999 . 14. Cole GM , Lim GP , Yang F , Teter B , Begum A , Ma Q , Harris-White ME , Frautschy SA . Prevention of Alzheimer's disease: Omega-3 fatty acid and phenolic anti-oxidant interventions. Neurobiol Aging. October 30, 2005 . 15. Dash, Bhagwan and R.K. Sharma, Caraka Samhita . Chowkhamba Sanskrit Series Office, Varanasi ,India , 2001. 16. Prashanti de Jager, Article: Turmeric: The Ayurvedic Spice of Life, 2003. 17. SciDev.net , Article: Turmeric can Combat malaria, Cancer Virus, and HIV. March 6, 2006 . http://www.scidev.net/news/index.cfm?fuseaction=printarticle&itemid=1987... 18. Mother Nature.com, Article: HIV and AIDS. http://www.mothernature.com/Library/Bookshelf/Books/23/102.cfm 19. Pub-Med, Article: In Vitro and in Vivo Anti-Tumoral Effect of Curcumin Against Melanoma Cells. http://www.ncbi.nlm.nih.gov/entrez/ query.fcgi?cmd=Retrieve&db=pubmed&dop...

Page 75

Understanding Alcoholism with an Ayurvedic Approach to Treatment (by Tina Quint C.A.S)
See PDF document Attachment Size

alcoholism.pdf 5.71 MB

Ayurveda articles by Dr. Marc Halpern Clinical Articles (by Dr. Halpern) Asthma and Ayurveda
From the Ayurvedic medical viewpoint, asthma does not begin in the lungs but in the digestive system according to Marc Halpern, D.C., C.A.S., P.K.S. Dr. Halpern, a licensed chiropractor and now an expert in Ayurvedic medicine, directs the California College of Ayurvedai (instruction) and Ayurveda Healthcare Center (treatment), both in California. Dr. Halpern relates the case of Isabel, 44, who came to him with symptoms of severe asthma. Isabel complained of wheezing, shortness of breath, weight loss, dry cough, sleeping difficulties, dry skin, scanty appetite, and frequent constipation. In consultation with Isabel, Dr. Halpern learned that her asthma was sufficiently serious to require the daily use of an inhaler and the frequent use of cortisone during an asthma attack. Her recent weight loss from 120 to 108 pounds had left her gaunt and even "emaciated," observed Dr. Halpern. She drank a great deal of coffee and had a rapid, thin pulse. Isabel said food settled in her stomach "like a rock." Coffee, as a stimulant, "makes everything more faster," and is not helpful to a person with a predominating vata condition in which, in effect, there is already too much movement, says Dr. Halpern. Isabel's "emotional landscape" was dominated with fear, worry, anxiety, and a deep-set concern about suffocating; her mind was flighty, "like a bee, moving very fast" unable to focus and settle for long on one topic and constantly waffling and changing direction. These factors, and Isabel's light thin skeletal structure, were classic indicators of a basic constitutional type called vata, one of three types described by Ayurvedic medicine, says Dr. Halpern. In Ayurvedic medical thinking, the internal "fire" or basic life force is Isabel's system was suppressed, leading to digestive difficulties, and mal-absorption of nutrients. "It's like putting a big log on a campfire with a tiny flame; most likely, the log will not catch fire but only smolder," says Dr. Halpern. From Isabel's digestive system, the imbalance then spread upward to her lungs, he adds. "Dry' asthma, as in Isabel's dry cough without mucus, begins in the intestines while 'wet' asthma, with mucus on coughing, starts in the stomach." This is why Dr. Halpern began his treatment program by addressing what foods Isabel put in her stomach. The goal was to use foods to introduce warmth into Isabel's digestive system and to stimulate the digestive fire. Dr. Halpern put her on a limited diet for five days consisting of 1/8 teaspoon of nutmeg mixed with cup of buttermilk (diluted 50% with water), to be taken three times daily. Buttermilk, because it is fermented, provides warmth to the stomach (compared to regular milk, which is a "cold" food and thereby harder to digest), while nutmeg increases nutrient absorption. Dr. Halpern also recommended Basmati rice mixed with cumin, fennel, and ginger; these hot spices would "increase the fire" in Isabel's digestive system and enhance absorption. She ate these foods with a traditional Indian product called ghee, made from clarified butter, to help regulate the digestive forces, or "fire." After the five days, Isabel's digestion was noticeably better, so Dr. Halpern began to gradually increase her food intake by adding selected cooked vegetables, not raw, as well as warm milk mixed with ginger. His approach was to increase Isabel's food consumption in proportion to the improvements in her digestion. "That's the key because if you increase the foods too rapidly, the digestion will be upset." Dr. Halpern also sought to reduce the overbearing influence of vata in Isabel's system by prescribing foods to "pacify" its effects. Dr. Halpern introduced a series of tonic herbs to increase Isabel's internal strength, including Shatavari, Bala, licorice, and http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 76

Ashwaghanda. She took these in capsule form three times daily, then gradually increased the dosage to nine capsules daily. Dr. Halpern gave her Triphala, a common Ayurvedic herbal flaxative formula for the colon to normalize bowel movements; she took teaspoon of Triphala powder three times daily, Hingwastika, another traditional Ayurvedic formula, was also given (1 capsule, 3 times daily) to stimulate digestive function. Here is the goal was to "work more systematically on Isabel's internal energy as it encompasses the function of all her organs and systems," says Dr. Halpern. Only one month after starting Dr. Halpern's program, Isabel reported that her asthma was gone, her breathing capacity had returned to normal, and that she had discontinued the cortisone. Bear in mind that Isabel had suffered from asthma for a full year before Dr. Halpern and that for the final three months she had endured the severest symptoms and used the inhaler every night. Even so, Dr. Halpern wanted to fine-tune Isabel's recovery from asthma, so he drew upon other facets of Ayurvedic practice. He prescribed special breathing exercises, called pranayama, to help free up her lungs, giver her more control over her breathing, and again, to stimulate her digestion. Dr. Halpern suggested that Isabel apply a small amount of sesame oil into her nasal passages to help normalize the breathing. Isabel started using more of the hot spices (mentioned above) in her foods to reduce the formation of mucus throughout her body and she started having broths made from stewing meat and bones, then draining off the stock. The intention here was to help Isabel regain her lost weight; in about two weeks, she had put on three pounds. Next, Dr. Halpern added "heavier" foods to her diet,, meaning ones harder to digest, such as almonds and sunflower seeds, and he suggested she eat five small meals every day. During a holiday dinner, Isabel binged on foods outside the strict Ayurvedic prescription, and had a three-day flare-up of her asthma symptoms. Specifically, she ate some vegetables, such as broccoli, cauliflower, kale, and cabbage, which for her system at that point, were to taxing to easily digest. Even so, her system was strong enough to require the use of an inhaler only once; after the three days, the asthma symptoms disappeared again. Dr. Halpern introduced another Ayurvedic specialty preparation called kitcheree to help normalize digestion. Kitcheree, which consists of split mung beans and Basmati rice cooked with spices and ghee, became a mealtime regular for Isabel in the third month of her program. "We also started paying attention to all the habits that surrounded her eating," comments Dr. Halpern. He suggested that she eat slowly in a quiet environment, that she chew her food thoroughly, and generally create a positive atmosphere for eating, adding prayer, grace, or brief meditation, if she wished. "In Ayurveda, we say it's more important how you eat rather than what you eat, that even good food eaten the wrong way will create digestive problems." Isabel broke her diet again, this time with yams, butter, and turkey, and quickly saw how it led to a transient return of the milder of her previous asthmatic symptoms. To regulate her system again, Dr. Halpern re-instituted the earlier stages in her diet, of, first, nutmeg, buttermilk, kitcheree, and Basmati rice for three days, followed by the nuts as well as the various herbs already prescribed. To strengthen her lungs, Dr. Halpern added an herbal formula in jelly form called chavanprash, made from the amla fruit, mixed with spices and herbs. Four months after starting treatment with Dr. Halpern, Isabel's asthma "had totally subsided, as though it never existed," he reports. After one more month, her weight had climbed from 113 to 117 and she had experienced no further episodes of asthma. Dr. Halpern emphasizes that while the program produced excellent results for Isabel, it was precisely tailored to her temperament and physiology. Not every case of asthma is treated this way. There are many other asthma treatments for different types of people." Ayurveda is the traditional medicine of India, based on many centuries of empirical use. Its name means " Ayu = (Life) + Veda (Knowledge)", implying that a holistic medicine may be founded on spiritual principals. Ayurveda describes three metabolic, constitutional, and body types (doshas), in association with the basic elements of Nature in combination. These are vata (air and ether, rooted in the large intestine), pitta i(fire and water/small intestine), and kapha i(water and carth/ stomach). Ayurvedic physicians use these categories (which also have psychological aspects) as the basis for prescribing individualized formulas of herbs, diet, massage, breathing, meditation, exercise and yoga postures, and detoxification techniques.

Ayurveda And The Treatment of Digestive Disease


On the physical level, Ayurvedai teaches us that the health of the digestive system is the single most important long term determinant of your health and well being. Healthy digestion leads to a healthy life. Unhealthy digestion leads to an unhealthy life. Its often that simple. Healthy digestion assures that all of the nutrients taken in through eating are assimilated in a healthy manor into the cells that become you. In other words, you are what you digest! If your digestion is healthy, your body can produce healthy tissues (dhatus). When digestion is weak, the tissues of your body such as muscle, blood and nerve become weak susceptible to disease. The cause (Nidanam) of digestive disease lies in our actions. By indulging our sense of taste in an unhealthy manor we upset the balance of the bodily doshas. Vata is upset by cold, dry and light foods such as raw vegetables. Pitta is upset by warm, oily, light foods such as deep fried vegetables and Kapha is upset by cold, heavy, moist foods such as cold ice cream and yogurt. In addition, taking foods in an improper manor can be even more harmful than choosing inappropriate foods. Healthy food taken in the wrong way will still cause digestive disease. The symptoms of poor digestion include excessive gas, constipation, diarrhea, burping, burning, vomiting, indigestion, bloating and pain. In various forms, Western medicine has given them names such as irritable bowel syndrome, ulcers, colitis and pancreatitis among many others. Through the eyes of Ayurveda, the practitioner comes to an understanding of the cause through examining ones lifestyle. Faulty eating practices are the number one culprit, poor food choices and poor food combing are next in line. Together they make up the major causes of digestive disease. The Ayurvedic Specialist examines the patient and also comes to an understanding the pathogenesis (Samprapti) of the disease or how the disease unfolded within the body of the patient. By understanding the pathogenesis, the Clinician can develop a treatment plan to reserve the condition. This treatment plan includes both constitutional treatments to address the patients lifestyle and direct treatment to target the compromised area of the body. The key players in the Ayurvedic pathogenesis of digestive disease are as follows. The nature of their imbalance and how they are interacting determines the presentation of the disease.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 77

Jatharagni: This is the digestive fire that governs the catabolism (breakdown) of the food into smaller molecules for digestion. When it is healthy, the body is capable of proper assimilation. When it is too weak the initial digestion of food is compromised and either malabsorption will take place or ama will form. When it is too strong, burning results. Samana Vayu: This is a subdosha or type of Vata which governs the absorption of nutrients into the body. Assuming they were broken down properly, samana vayu can guide their absorption. Not only does samana vayu govern absorption but it also directly affects agni as would wind when it blows upon a fire. If the wind is strong, the fire is strong. If the wind is weak, the fire burns low. If the wind fluctuates so does the fire. Faulty samana vay can lead to gas, diarrhea and malabsorption. Apana Vayu: This type of Vata governs the downward motion. Particularly the excretion of toxins and feces. When it is healthy, elimination is normal, the bowel movements are solid but soft. When apana vayu is faulty, a variety of problems can manifest including both constipation and diarrhea. Kledak Kapha: This type of Kapha governs the protective mucous lining of the digestive system. Particularly that of the stomach. When healthy it is in equilibrium and agni and vayu protecting the membranes from too which heat or dryness. When excessive, mucous forms and nausea results. When diminished, the membranes become susceptible to the irritating effects of agni and the drying effects of vayu. In addition, an increase in the solid nature of Kapha can block the digestive tract and cause constipation. Packak Pitta: This type of pitta contains the agni. This is called Pachak agni. This aspect of Jatharagni is responsible for the breakdown of food. Its role is essentially that of Jatharagni. However, since Pitta is fire and water in combination, it is possible to have high pitta and low agni. A metaphor often used to explain this is how water can put out a fire. If fire and water increase together, eventually it is possible that the water will put out the fire. This ist he case in chronic pitta digestive disturbances. This results burning as well as ama formation due to poor digestion. Ama Dosha: Ama is the end result of poorly digested food. It has sticky qualities which adhere to the channels (srotas) of the body obstructing flow. It is a toxin which accumulates in the digestive system and is later deposited into the organs and tissues of the body where it contributes to disease. Ama leads to foul odors in the breath and body as well as foul smelling gas. Constitutional Treatments Constitutional treatments include all habits that support healthy digestion. It is in fact more important how you eat than what you eat! While it sounds absurd, it is better to eat a greasy hamburger properly than basmatti rice improperly! 1. Meals should begin with grace in order to create a quiet, calm and respectful environment. 2. Food should be eating in quiet without distraction such as television, reading, reading or excessive conversation. 3. Food should be chewed well. 4. Food should be taken warm. 5. Food should be taken with only a small amount of water. 6. One should rest at the completion of the meal to allow food to digest. 7. The largest meal should be taken near the noon hour when the sun is high and the agni (digestive fire) strongest. 8. One should never overeat. Proper eating means that one begins to look at food intake as a sacred experience. In fact, as a form of meditation. This spiritual perspective on food (Sadhana) elevates eating to a holy experience where by the eater connects to all things past, present and future knowing that they are taking into their bodies the primal substance of all matter. In this regard, eating is more than satisfying hunger or indulging the sense of taste, it is a time where we take in the prana and substrate that will become ourselves. With this realization, a person can be successful meditating their eating. Following the proper guidelines above for healthy eating will correct many digestive problems. Failure to follow them will most certainly cause most. In addition to the healthy intake of food, proper food combining assists with proper digestion. From an Ayurvedic perspective, eating bitters such as salad after a meal is better than doing so before. The bitter taste is cold and weakens agni. Taken at the beginning of a meal it can diminish the digestion of all that follows. Likewise, sweets are digested first. Deserts are best eaten before a meal or as between meal snack. Taken immediately after a meal it may upset digestion. Mixing foods of opposite potencies (vira) can sometimes be problem. Milk which is cool should not be mixed with yogurt which is warm even though both are dairy. Other rules of food combining are good to follow as well such as avoiding mixing dairy and meat. Making the proper food choices is another piece of the Ayurvedic puzzle to creating optimal digestion. Ones food choices should be based on their constitution. This is the unique balance of energy in a persons body and is defined by the balance of the three doshas, Vata, Pitta, and Kapha. Seeing an Ayurvedic physician or Clinical Ayurvedic Specialist is important to ascertain your constitution (prakruti) as well as the energetic basis of the imbalance (Vikruti). Based upon these determinations a food and lifestyle program can be prescribed which is in harmony with your nature and which leads to optimal digestion. Direct Treatment Proper treatment of digestive disease utilizes herbs to target he affected subdoshas, agni and ama. Herbs have constitutional effects based upon their taste (Rasa), Energy (Virya) and Post Digestive Effect (Vipaka). As well as specific effects based upon the medicinal aspect of the herb

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles (Prabhava). By understanding the nature of the herb, the Clinical Ayurvedic Specialist is able to match up the herbal treatment to the prakruti (constitution) and vikruti (imbalance) of the patient. Treatment of Agni

Page 78

In digestive disease, agni may have to be strenthened, diminished or simply stabilized. Increasing agni improves digestion and rids the body of ama. Decreasing agni can be helpful in burning indigestion and ulcers. There are many herbs from around the world that the Ayurvedic Specialist can choose from. Traditionally, herbs can increase agni are called Dipanas and include Chitrak, Clove, Asafetida and the Ayurvedic formula Trikatu which contains two types of pepper and ginger. These herbs are particularly effective which agni is low as in diseases of Kapha nature. In this way they diminish nausea and heaviness after eating. In addition, they alleviate gas prodcued by weak digestion. Other herbs have a stabilizing effect on agni via their effect upon samana vayu. They can also increase agni without aggravating pitta in the process. These include cumin, coriander and fennel. They improve digestion without any risk of causing the burning symptoms of gastritis. When burning indigestion is dominant and the agni is high, bitter herbs are used which lower agni such as dandelion or gentian as well as the Ayurvedic herb Kutki. The ayurvedic preparation of red coral, pravel pishti is also directly anacid in nature. Treatment of Samana Yayu Samana vayu is best treated using carminative herbs which aid the absorption of nutrients. These herbs include nutmeg, fennel, cumin and coriander. While each has its own prabhava (special medicinal usage in different diseases), they all regulate samana. Samana vayu is also balanced by adopting regular routines in our lives. Samana vayu is known as the stabilizing air. When our lives are stable and our routines strong, samana stays in balance. This is important to good health because as the balancing air, its role is the stabilization of the other aspects of Vata as well as agni. Hence, once out of balance, the other energies in the body quickly suffer. Treatment of Apana Vayu Apana Vayu is the downward moving air which eliminates waste. In the colon it governs the evacuation of feces. Imbalances can lead to either constipation or diarrhea. When the motion is too great, it can be slowed in a variety of ways depending upon the state of the other doshas. Nutmeg for instance, best taken in Takra (Yogurt mixed with water) reduces diarrhea when the origin is Vata. Apana can combine with Pitta as well and when it does bitter / astringent herbs work best such as red raspberry as well as small amounts of psyllium which absorbs water creating bulk. Vitiation of apana can also lead to dry stools and subsequent constipation. Oily herbs and foods help this condition. Herbs such as licorice or shatavari can be effective. The ayurvedic formula Triphala is commonly used with success as is the Western herb Cascara Sagrada. When the heat of the Pitta is to blame for the dryness and consequent vitiation of the apana, moist cool herbs such as shatavari and Cholegogues such as dandelion can be used. When apana is blocked by kapha, stronger purgatives are needed such as senna, castor oil or the Ayurvedic herb trivit. Treatment of Kledaka Kapha Kledaka Kapha is the subdosha governing the protective secretions which line mucous membranes. When healthy, digestive secretions are sufficient to protect the stomach lining called the epithelium against acids. When the secretions are diminished as occurs when kledaka is low, burning indigestion occurs. Kledak may be diminished for several different reasons. First, the influence of Vata disturbance can dry up the secretions. This occurs for instance as a result of stress and worry as well as inappropriate diet. In addition, the secretions can dry up due to excess heat as in pitta conditions such as intensity and anger as well as too much hot pungent foods. When Kledak is low, cool, moist demulcent herbs are used such as licorice or slippery elm which re-hydrate the membranes and increase protection. Kledaka Kapha can also be too high. When this occurs it suppresses the agni resulting in slow digestion and possible nausea. This condition results from too many heavy, sweet foods and is best treated with the category of herbs called dipanas which increase agni and diminish kledaka. This includes the Indian herbs chitrak and the Ayurvedic formula trikatu as well as common pungents such as ginger and cayenne pepper. While herbal therapy is important, following a light diet or fasting for several days will often correct the imbalance. These principles above can be applied to the understanding of all digestive disease and leads the practitioner to a sound treatment protocol in the examination of ulcers and irritable bowel syndrome we shall she how this works. Treatment of Ama When ama is present, it must eventually be eliminated. Ama complicates disease because its effects are systemic and it can inhibit the effectiveness of herbs and other medicaments. The problem with treating ama lies in the clinical management of the patient. Purification therapy called Pancha Karmai is advised for removing ama. When the patient is strong Pancha Karma is advised. However, purification therapy is also depleting to the body and can cause weight loss. In the case of great weakness such as that which accompanies some chronic diseases, purification therapy is contraindicated or must be modified and applied with great care. Purification begins with proper preparation. This process called Purva Karma involves properly oiling the body both internally and externally. The external portion is performed using body oils, which may be applied in a variety of ways including massage. The internal portion is performed using medicated ghee. This is a preparation of clarified butter with special herbs cooked in it. Triphala gee and brahmi gee are common preparations as well as bitter ghee prepared with multiple bitter herbs. Once oiled, the patients body is exposed to heat, again, from a variety of sources including steam, dry heat, or via a hose attached to a pressure cooker. This last variety is called Nadi Swedana. This combination of oil and heat loosens ama trapped in the tissues of the body and dilates the channels of the body allowing the ama to return to the digestive system for http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles elimination. During this period special foods are taken, most commonly Kitcheree (Mong Dal and Basmatti Rice) as well as additional herbs as indicated.

Page 79

The second phase of Pancha Karma are the elimination procedures. These include Niruha Bastii (Herbal decoction enemas), virchana (purgation), nasya (Cleansing of the nasal passages and sinuses) and Vamana (Vomiting). Traditionally Blood letting may also be applied. One or more of these procedures may be administered depending upon the nature of the patient and the nature of the disease. In the final phase of Pancha Karma procedures are administered which rekindle the agni and rebuild the patients strength. This process called rasayana is what leaves the patient stronger from the procedures than before they began. To rekindle the agni, dipanas are mentioned above are utilized such as Trikatu or Hingwastika. The diet is slowly increased in both variety and quantity to match the growing strength of the agni an dthe patient. This process is called Samsarjana Krama. When strength of the agni is sufficient, rejuvenative herbs or preparations are given. These include herbs such as Bala, Ashwagandha and Kappikacchu as well as formula Chyavanprash. Which specific formula is given depends upon the nature of the patient and the disease. The first two phases of Pancha Karma can take from 7 28 days to administer in order to remove all the ama present in a person. As these programs are costly in both time and money, multiple shorter programs are often prescribed. Phase three, rejuvenation can take an additional month but is well worth the effort. Approaching Two Common Digestive Diseases Ulcers Ulcers known as Grahani in Ayurvedic medicine can be cause by Vata, Pitta or by a combination of both. Agni is often disturbed and Ama may or may not present. When ama is present, it must be addressed either initially or later depending upon the strength of the patient. Ulcers from a Western condition are sores in the mucosal surface of the stomach or small intestine. They cause burning, aching pain which may be mild or severe, constant or intermittent. Form an Ayurvedic perspective, ulcers are an advanced form of hyperacidity or Gastritis called Urdvarga Amplapitta. In Vata type Grahani, Vata has caused a drying of the gastric protective secretion (Kledaka). Pitta may or may not be elevated. The loss of protection leaves the surface of the stomach exposed to normal, excess or even diminished acids, whichever are present. This exposure causes pain which can lead to ulceration and scarring. The primary subdosha of vata involved is samana vayu whose wind dries the surface of the affected region and may fan the flames of agni. In addition to a vata pacifying diet and improving the patients routines, herbal therapy focuses first on demulcents which assist healing such as licorice, shatavari or comfrey. These rebuild the protective secretions. Bitters may be added to the formula in small amounts of Pitta or agni are simultaneously vitiated to reduced the excess heat. Samana is pacified with herbs such as fennel and cumin. A sample formula based on this theoretical model would be 6 parts Licorice, 2 parts Shatavri, 2 part fennel, 1 part cumin. Dosage: 1-2 grams T.I.D. In Pitta type Grahani, excesses in Pachak pitta are responsible for drying the mucous membranes as well as for creating a strong acid environment. Vata may still be vitiated as well complicating the pathogenesis and treatment. This condition results in bleeding in the stomach or small intestine in addition to the other symptoms. This Vata Pitta condition is the most severe of all. In addition to the treatments mentioned above homeostatic herbs such as amalaki and the ayurvedic preparation of red coral called praval pishti are useful. A theoretical formula based upon this model is 4 parts amalaki 4 parts licorice, 2 parts praval pishti, 1 part fennel. Dosage 1-2 grams T.I.D. Irritable Bowel Syndrome Often called Spastic Colitis, Irritable Bowel Syndrome is disorder of the small and large intestines causing chronic intermittent constipation or diarrhea often associated with varying degrees of abdominal pain. This origin of this condition is not well understood in the West and is very difficult to treat. Through ayurvedic eyes, the practitioner of Ayurveda comes to understand the nature of their patient physically, emotionally and spiritually. Upon doing so, each patient with irritable bowel syndrome will present with a wide variety of imbalances on all three levels. As each person is unique, so too will each presentation be unique. There are however many commonalties and from these, the practitioner can come to understand the nature of the disease and develop a plan for managing it. This condition appears to occur most prevalently in those individuals with a Vata prakruti or vikruti. The severity of the condition is somewhat proportionate to the state of Ojas. When ojas is low, the condition is more severe. Symptoms of vata type disease begins with a dull achy discomfort which becomes severe as the condition progresses. There is considerable gas and bloating as well as malabsorption in more severe cases. The pathology is complex. There is vitiation in samana vayu which leads to imbalances in apana and agni. What makes this condition more significant and difficult to treat than simpler bowel disease is that it is the end result of long standing inappropriate lifestyle habits and routines. Such routines are intertwined with vitiation of the mind or manovaha srota. Vitiation of the mind by Vata (prana and samana) leads to less stability in the mind and thus the mind further associates itself with the senses in an attempt to reestablish harmony. Due to disturbances of prana (the inward moving air governing what we take in through our senses), these association are often themselves disharmonious and lead to further imbalance. Thus faulty habits are devolved. The end result of long standing vata disturbance in

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 80

the body and mind is the drying out of ojas (the essence which stabilizes and gives endurance to the body and mind). The patient becomes weak, and may lose weight and often presents with anxiety or depression. Treatment of this condition requires addressing the imbalances both psycho spiritually and physically. The physical component requires nourishing therapy to rebuild ojas. This first requires pacifying samana and apana vayu and normalizing agni. This can be done with spices of mild to moderate pungency such as fresh ginger and cool spices such as fennel and cumin. Takra, a mixture of yogurt and water can be taken to enhance digestion and absorption. Putting the Ayurvedic formula hingwastika or other spices into the takra can be beneficial. Nutmeg and small amounts of psyllium can be added if diarrhea is profound. If constipation is dominant cascara sagrada or high doses of triphala can be taken. In the long term, tonic therapy specific to the intestines should be administered. The preparation of triphala called Shita Skhaya (Soak one tsp. Of triphala in 8 oz. Of room temperature water for 12 hours and then drink the water without the triphala) is most beneficial as a tonic. Once agni is normalized, generalized tonic therapy can be begun. This includes a more nourishing diet as well as herbs such as ashwaganda, shatavari and bala. Managing the psycho-spiritual component of the disease is the most difficult aspect to manage. While herbal therapy is supportive, deepening the patients connection to God is imperative. This connection empowers the patient to act in a more harmonious manor and moves the mind attention away from the senses and toward the spirit. While most any spiritual path can be sufficient. Ayurveda typically employs Yoga and its associated principles in this process. Herbal therapies for the mind which pacify prana and bring about stability include ashwaganda and brahmi. In combination they appear most effective. Pitta imbalance can combine with Vata in irritable bowel syndrome. When it does the symptoms present with diarrhea accompanied by rectal burning. Diarrhea may be more predominant and when it is malabsoption is more pronounced and weight loss more rapid. While the pathogenesis of the condition is similar to Vata type, vitiation of pachak pitta in the anna vaha srota (stomach and small intestine) accompanies the involvement of the other subdoshas. In addition the emotional component takes on a more heated quality as sadhak pitta is vitiated creating greater anger and resentments. Herbal treatment is modified in these conditions to account for the additional components of the pathogenesis. Cooler digestive herbs are used and formulas should emphasize fennel, coriander and cumin. In the mind chrysanthemum and skull cap may be used in combination with brahmi. Severe diarrhea may have to stopped to prevent continued wasting with herbs such as bayberry, red raspberry and alum root. Takra can also be prepared with 2 parts amalaki 2 parts licorice, 12 part nutmeg 1 part psyllium Dosage 1 tsp. Kapha imbalance can combine with Vata in irritable bowel syndrome. When this occurs, mucous will present in the stools and periods of nausea will occur. Constipation is more common but periods of diarrhea can occur. In addition to the vata pathology of this condition, Kledaka Kapha is vitiated and is responsible for the mucous and nausea. Agni is typically low and significant ama is likely to be present. Emotionally there may be greater depression. While the vata nature of this disease is still dominant herbal modifications should be made to account for the additional pathology. Stronger dipanas such as dry ginger and cayenne pepper or ayurvedic formula trikatu should be added to formulas. In addition a light simple diet should be followed for several days to alleviate the Kapha and ama aspects of the disease. When ama and excess Kapha are alleviated a more nourishing diet to rebuild ojas can be implemented. Case Management Regardless of the disease, case management is essential and is usually the difference between success and failure. Case management entails the understanding of upasaya and anupasaya or viewing treatment as the process of gaining additional information in the nature of the disease. Treatment which gives comfort supports the diagnosis and the understanding of the disease. Treatment which gives discomfort while not desirable still yields useful diagnostic information. Hence, the practitioner must follow up their patients progress and make adjustments to their programs as indicated. These adjustments may include altering the dosage or the herbal formulas, modifying the formulas and coaching the patient to make additional lifestyle changes. Guiding a patient back toward health is a process. The Ayurvedic practioners role should not be looked at as a one of finding the newest or latest magic herb to heal their patients. It is a treatment approach based in a set of principles which guides the practitioner to understand the nature of the patient, the nature of the disease and the nature of the direction of therapy. References: Caraka Samhita: Translated by Bhagwan Dash and R.K. Sharma; 3rd ed.; published 1992. Sushrut Samhita: Translated by K.L. Bhishagratna; Published 1994 Ashtang Hrdayam: Translated by Prof. K.R. Srikantha Murthy; Published 1992 Ayurvedic Healing: By Dr. David Frawley Published 1989. Cakradatta: Translated by P.V. Sharma; Published 1994

Ayurveda and the Understanding and Management of Respiratory Disease Part I: Kasa - The Understanding of Cough
Table of contents 1. Introduction http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles 2. 3. 4. 5. Purvarupa (Prodomal symptoms) Types of Kasa Rupa (symptoms) Chikitsa: Treatment and Management

Page 81

Introduction Respiratory Disease will afflict every human being at some time in their life. Whether its a cough associated with the common cold or respiratory distress associated with allergies and asthma, respiratory challenges are a constant source of irritation and misery for the afflicted. Classical Ayurvedic Medicine categorizes respiratory challenges into two main categories. These are Kasa (cough) and Swasa ( dyspnea or difficulty breathing). From an understanding of ayurvedic knowledge, common conditions such as the common cold, asthma and bronchitis can be understood and managed. This article address the condition of kasa (cough). Kasa (Cough) In the West, coughs are understood to be the result of either infection or irritation of the bronchial tissue and are known as bronchitis. Infectious bronchitis commonly accompanies the common cold but may occur separately and may or may not be associated with fever. Coughs may be dry or productive. Irritative bronchitis is usually the result of pollutants, smoke, or chemicals and may have an allergic component. Samprapti (Pathology) Kasa occurs when apana vayu is obstructed resulting in an increase in upward motion. Vitiation of udana vayu propels the air upward and out of the body. Vata may however lodge in the chest, back, or head resulting in pain and repeated coughing. All disease has its physicial origins in the digestive system. This is the site of accumulation and aggrevation of the doshas. Kasa begins with vitiation of apana vayu in the purishavaha srota (large intestine). Vata eventually overflows into circulation (raktavaha srota) and relocates to the pranavaha srota (respiratory system.) Additional doshas may mix with vata or become dominant in the pathology. Purvarupa (Prodomal symptoms) Coughs are often preceeded by symptoms of the common cold such as a sore throat, and a decrease in appetite. Proper early management of the prodromal symptoms can prevent the onset of bronchitis. Types of Kasa Kasa (cough) is of five types; vata, pitta, kapha, ksataja and ksaya. Those of a vata, pitta and kapha nature represent different doshic manifestations of a cough. Ksataja type are due to chest injuries while ksaya type is due to disease that results in wasting of the bodily tissues such as tuberculosis. Rupa (symptoms) Coughs due to vitiation of vata are called vataja kasa. They present as a dry cough with little mucous production. While small amounts of hard mucous may occasionally accompany a cough, the condition is for the most part dry. Examination of the mucous reveals it to be gray in color and ununctuous (not very sticky). The cough may be accompanied by a loss of voice and severe chest pain. The frequency of the cough is episodic and may occur in fits. Coughs due to pitta vitiation are called pittaja kasa. They present with a greater amount of mucous. Examination of the mucous reveals a yellow color and possible blood within the mucous giving it a rusty appearance. This latter appearance indicates that the infection has penetrated deeper in the respiratory system as is seen in pneumonia. Pittaja kasa is accompanied by fever. The cough is more continuous than that of vata type. Coughs due to kapha vitiation are called kaphaja kasa. They present with the greatest amount of mucous. Examination of the mucous reveals a cloudy, white color and the mucous is thick and sticky. The condition is often accompanied by a runny nose, nausea, and vomiting. Actual pain in the chest and head is mild. Kaphaja kasa is not associated with fever. Coughing is continuous. Comparative Rupa (symptomatology) of Vataja, Pittaja and Kaphaja Kasa Vataja Minimal mucous, hard mucous, grey in color Pittaja Moderate mucous, sticky, yellow in color Kaphaja Large amounts of mucous, sticky, cloudy and white in color

Coughs due to trauma, called ksataja kasa reveal a combination of symptoms related to vata and pitta types. Sputum may be red, yellow or black indicating infection and bleeding. While the mucous is abundant, it is ununctuous. Fever is probable and there may be joint pains as well. Due to trauma, blood may simulatanously appear in the urine. Coughs due to trauma are described as resembling the cooing of a pigeon.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 82

Coughs due to ksaya occur with wasting disease such as tuberculosis. Tuberculosis is called rajayaksmadi literally the kind of diseases in the Ayurvedic literature. The condition results in a drying up and loss of tissue (ksaya). While vata dosha plays the most important role in this condition, the condition is sannipattika in nature (due to the vitiation of all three doshas). Chikitsa: Treatment and Management The management of kasa (cough) requires an understanding of the state of the patients agni, ama, and ojas as well as an appreciation of the doshic pathology present. In addition to treatment at the site of relocation in the pranavaha srota (respiratory system), treatment should also be directed toward the mahavaha srota (digestive system) as this is the physical root of the condition and the raktavaha srota (circulatory system) as the pathway of overflow. Management of Vataja Kasa The management of vataja kasa, at the site of relocation focuses on the application of oils and heat to the pranavaha srota (respiratory system). Sesame oil massaged into the chest followed by fomentation is recommended. Fomentation may be performed simply using hot water bottles, a heating pad or locally applied steam as in nadi svedana i. Popular cough relieving herbs from India include kantakari (solanum xanthocarpum; VKP+) and vamsa rochana (bamboo manna; VP-K+) . These are commonly used and may be prepared as ghrita (medicated ghee). Popular herbs used in the West include licorice (glycyrrhiza glabra; VP-K+) and wild cherry bark (prunis virginiana, prunia serotina; VP-K+). Care of the digestive system requires dietary modification and the use of anuvasana bastii (oil enema) or niruha basti (decoction enema). The diet, though nourishing should be taken in small quantities at first until the agni becomes strong. Nourishing soups are most beneficial. Patients should receive plenty of rest. For both vataja and pittaja kasa, the classical formulation, Sitopaladi churna is commonly used. It may also be prepared in warm water or with honey. Sitopaladi churna is a combination of many herbs and spices with vamsa rochana as the chief herb in the formulation. Management of Pittaja Kasa The management of pittaja kasa, at the site of relocation focuses on herbal therapies. Oil and heat are not recommended. Medicated ghrita (ghee) may be prepared with cough relieving, expectorant herbs such as vamsa rochana (bamboo manna; VP-K+) and vasa (adhatoda vasica; PK- V+). Western herbal alternatives include licorice (VP-K+), mullein (verbascum thapus; PK-V+) and wild cherry bark (prunis virginiana, prunia serotina; VP-K+). The classical Indian formulation, sitopaladi churna may also be used. Virechana performed early in the condition is most beneficial to allieviate pitta at its root. The diet should emphasize a greater amount of the bitter taste as the bitter taste is cooling and purifies the rasa and rakta dhatu helping to destroy the infection. The diet should be light and and consist of easy to digest foods until improvement is noted. Stronger antimicrobial bitter herbs may be given to accompany the cooling, cough reducing herbs. These include kutki (Gentiana kuroo; PK- V+) and neem (Azadirachta indica; PK-V+) as well as well as Western alternatives such as goldenseal (Hydrastis Canadensis; PK-V+) and echinecea (Echinecea augustifolia, echinecea purpura; PK-V+). Patients should receive plenty of rest. Management of Kaphaja Kasa In the management of kaphaja kasa, treatment focuses on strong purification and may include vamana, virechana and niruha basti. Nasya is also recommended to purify the nasal passages and sinuses. An important herb from India is kantakari (solanum xanthocarpum; VK-P+). Kantakari alleviates cough and is a bronchodilator. Kantakari is one of the herbs in the famous ten roots formulation, dashmoola. Along with kantakari, additional herbs may be added to formulations such as vidanaga (embelia ribes; KV-P+) and chitrak (plumbago zeylancia; K-VP+). Dry, expectorant herbs may also be added to formulation or prepared for inhalation. Clove (caryophyllus aromatica) and bayberry (myrica nagi, myrica sapida, myrica cerifera) are commonly prepared in cigarette form or simply burned and inhaled. Western herbs that are beneficial include elecampane (inula helinum), eucalyptus (eucalyptus globulis) and black pepper (piper nigrum). The diet of patients with kaphaja kasa should be very light and patients may fast for several days according to their strength. The diet emphasizes the pungent taste to support drying the lung tissues. Patients who are not experiencing great fatigue should remain active but should not overly exert themselves. Comparative Chikitsa (treatment) of Vataja, Pittaja and Kaphaja Kasa Vataja Kasa: Palliation therapies plus warm or moist expectorant herbs: Kantakari, vasa, licorice and wild cherry bark Pittaja Kasa: Moderate purification plus cool expectorant herbs: Vamsa rochana, licorice, mullein. Antimicribial Herbs: Kutki, neem, echinecea, goldenseal. Kaphaja Kasa: Strong purification plus dry or hot, expectorant herbs: bayberry, kantakari, clove, black pepper, elecampane and eucalyptus. Managing coughs due to trauma requires referral to a medical specialist as the lung may be punctured. Until medical care can be administered, patients should take hemostatic herbs such as the Indian herbs manjishta and praval pisthi or the Western herb comfrey. Patients should also stay well hydrated. Coughs associated with wasting disease are difficult to treat and careful management is required. Weak patients usually require tonification to combat weight loss and increase strength. Medicated ghees with demulcent herbs such as bala rejuvenate the body and support repair of respiratory tissues. The dosage of the herbs is dependent upon the state of the patients agni. Anuvasana basti should also be administered to improve strength and can be prepared with nourishing herbs such as bala and ashwaganda in a sesame oil base. The diet should be nourishing. Meat and bone soups

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 83

may be required to prevent continued weight loss. Vegetarian patients may object, however they are strongly recommended if the patients life is in danger. The quantity of food taken should be proportional to the bodies ability to digest it. Hence, dipanas to strengthen agni are required. Sadhyasadhyata (Prognosis) Doshic disturbances resulting in kasa are relatively easy to treat with vataja considered the easiest and kaphaja the most difficult. Those of mixed dosha pathology such as ksataja type are more difficult. Ksaya kasa is the most difficult of all. Ayurvedic texts state that kasa of any kind, if not treated properly can progress to ksaya type. Dr. Marc Halpern is the founder and director of the California College of Ayurvedai located in Nevada City, California. He is a nationally known lecturer on the subjects of Ayurveda and Yoga and has written numerous articles in newspapers and magazines.

Ayurveda and the Understanding and Management of Respiratory Disease Part II: Svasa: The Understanding of Breathing Disorders and Asthma
Introduction Disorders of the breath affect almost every human being at some time in their lifetime. Whether due to a common cold resulting in bronchitis or something more serious such as asthma or emphysema, the ability of people to simply breath is not always as easy as it seems. Ayurvedai refers to breathing disorders (dyspnea) as swasa. There are five basic types. They are characterized by the type of breath they create, rather than the doshic disturbances that create them. The five types are called: ksudra, tamaka, chinna, urdhva and mahan. Descriptions Ksudra svasa is the name for heavy breathing such as might occur after exercise. However, the condition can also arise from anything that taxes the respiratory system resulting in increased respiration, including heavy eating. Tamaka svasa is the name for forceful respiration that leads to great distress. The condition is due primarily to kapha doshs vitiation and results in the eyes opening wide and gazing in an upward direction during an attack. The condition term is used synonymously with bronchial asthma. Ayurvedic folklore attributes Tamaka svasa to past life karma resulting from the indiscriminant killing of animals. Chinna svasa is the name for interrupted breathing such as that which is seen in the terminal stages of illness. The term is used synonymously with Cheyne Stokes, respiration which occurs somewhat near the time of death. When Chinna svasa occurs the eyes gaze downward and one eye often appears red. Chinna svasa often preceeds the onset of coma. Urdhva svasa is the name for prolonged expiration and an inability to inhale. Like tamaka svasa, patients eyes gaze upward and the eye balls may even roll back. Often times the mouth is covered with mucous. It should not be surprising that the patient is described as being in great fear. Urdhva svasa does not directly correlate with any one specific syndrome noted in the West. Mahan svasa means The Great Dyspnea as this is the most serious of all breath disorders. The condition occurs shortly before death. The breath is described as being similar to a bull in heat. There is a sound which accompanies the breath which is high pitched. Patients with mahan svasa are usually delusional, there urine and feces are often obstructed, and death is impending. Purva Rupa (Prodromal Symptoms) Common purva rupa of svasa include chest, heart and flank pain, headaches, and gas. Nidana (etiology) and Rupa (symptoms): The presentation of Tamaka svasa (asthma) varies according to the doshic dominance of the condition. Vata type asthma is precipitated by physical or emotional stress along with a diet that is light, dry and cold. Vata type asthma presents with a dry cough following the asthmatic episode. There may also be accompanying weight loss which can be quite profound. Additional signs of vata vitiation may be present in any system of the body. Kapha type asthma is the most common. The condition is precipitated by an excess of cold, heavy, moist foods, and over-eating. Attacks present with a moist, productive cough following an asthmatic episode. Mucous appears cloudy and white in color. Patients may be overweight and additional signs of kapha vitiation may present in any system of the body. Pitta vitation may combine with either a vata or kapha type asthma. Attacks are precipitated by exposure to allergens or microbes. Inflammation of the bronchial passages reduces airway patency. Coughing following an asthmatic attack may produce yellow or green mucous. Additional signs of pitta vitation may be present in any system of the body.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Samprapti (pathogenesis)

Page 84

The breath is disturbed when vata is obstructed by kapha. Vitiation is classically stated to occur in the pranavaha srota (respiratory system), the ambuvaha srota (water metabolism system) and the annavaha srota (stomach). Kapha is given the greatest role in the pathology. Vitiation of kapha results in obstruction to the movement of air in and out of the respiratory system. This condition has its origin in the stomach, the site of kledaka kapha. Hence, kapha accumulates and becomes aggrevated in the stomach, overflows into circulation and relocates into the respiratory system where it obstructs the movement of vayu (air.) Tamaka svasa, while classically dominated by kapha in the pathology also has a vata presentation. These patients present with weight loss and extreme sensitivities to the environment. These patients suffer not only from vata vitation but from low ojas. Hence, vata accumulates and becomes aggrevated in the purishavaha srota (large intestine) overflows to the rasa dhatu (plasma) and raktavaha srota (circulatory system) and relocates into the pranavaha srota (respiratory system) Chikitsa (Treatment) The classical management of tamaka svasa is the management of kapha dosha. Proper management requires an appreciation of the patients agni, ojas, and whether or not ama is present. Purification therapy should be performed in accordance with the patients strength. Following proper preparation, strong patients may undergo vamana, virechana, and niruha bastii as well as nasya therapies. Agni can be improved with the use of dipana (pungent) herbs. These herbs allieviate kledaka kapha at the origin of the condition. Many pungent herbs also dry up excess mucous secretions in the pranavaha srota (respiratory system). Espeically effective are cloves and black pepper. Weak patients require either tonification or palliation therapies. Tonification is required for the weakest patients whose ojas is depleted or where there is significant weight loss. Patients with moderate strength may undergo palliation therapy. All patients benefit by following the principles of samsarjana karma following any kind of purification. Yogic Techniques for Managing the Breath The practice of pranayama purifies the nadi. Depending upon the type of pranayama performed, the flow of pranic energy may be increased or decreased in either one or more of the major nadi: ida, pingala, or sushumna nadi. While Ayurveda understands the role of pranayama in regards to prana, tejas, and ojas and their corresponding effects on the mind, relaxation along with conscious breathing of almost any type will improve the functioning of the respiratory system. Simple diaphragmatic breathing increases the volume of air moving through the lungs on inhalation and exhalation. Experience with pranayama and meditation enables patients to take some control over autonomic function, offering the patient an opportunity to relax and dilate the bronchial passages at the onset of an asthmatic episode. This may also benefit patients with additional breathing challenges such as chronic bronchitis. Common Herbs For Easing the Breath Herbs that enhance the flow of breath come in two major categories; expectorants and bronchodilators. Expectorants soften or liquify accumulated mucous making it easier to expel. Bronchodilators expand the air passages allowing greater air flow. Bronchidilators are essential to the management of asthma and chronic bronchitis, which obstruct normal flow. Expectorants are beneficial for reducing mucous associated with colds and chronic bronchitis. An important Indian herb in the management of kapha type respiratory complaints is Vasa (Adhatoda Vasica). Vasa is an important bronchodilator and expectorant, and has cool virya. Having a bitter and astringent rasa it is both rough and dry. These qualities make it best for pacifying pitta and kapha. An additional herb of importance for those with vata type respiratory complaints is Bala (Sida Cordifolia). Bala is a respiratory tonic with a mild bronchodilating action. Bala has a sweet rasa, cool virya, and sweet vipaka. It has both oily and heavy qualities most suitable to vata. Bala has a multitude of additional actions making it one of the best rasayanas for people with a vata nature. An important Chinese herb is Ma Huang (Ephedra Sinica, Ephedra Vulgaris). Ephedra is a strong bronchidilator and stimulant which dries up mucous secretions. It has a pungent, bitter and astringent rasa, warm virya, and pungent vikpaka. In additional to dilating the bronchial passageways it is a potent vasoconstrictor and cardiac stimulant. Hence, care must be used in its administration to patients at risk of cardiovascular disease and stroke. Ma Huang is best for those with kapha type respiratory disorders. An important American herb is Mullein (Verbascum Thapu). Mullein is an effective astringent, expectorant and anti-inflammatory reducing the intensity of all mucousy conditions and respiratory allergies. With a bitter and astringent rasa, cool virya, and pungent vipaka, it is best for conditions of pitta and kapha nature. However, with a secondary sedative action, it will only aggrevate vata with long term use. An important herb used in many parts of the world for kapha type respiratory conditions is Elecampane (Inula Helinum). Considered one of the best herbs for long term use, Elecampane is warming and dry and is an effective expectorant. Elecampane has the unique effect of strengthing respiratory tissue making them less susceptible to irritants of all kinds. The common Indian spice, Long Pepper (Piper longum) is also important. With a pungent rasa, warm virya, and pungent vipaka, it is best for pacifying the kapha dosha. It also has a light, sharp, and surprisingly oily nature. Although best for kapha, it is also beneficial for pacifying vata. Long pepper is commonly used for preventing recurrent attacks of asthma. For this purpose, one peppercorn is taken on the first day of treatment.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 85

This is then followed each day for seven days by the administration of one additional peppercorn. (One peppercorn fills about two 00 capsuls). Hence, by day seven, the patient is taking 14 capsules of peppercorn. The herbs are taken with hot water and the dose can be divided up during the day. This program continues for 6 more days as the patient reduces the dose by one peppercorn each day. Black pepper (Piper Nigrum) is less effective. There are many additional beneficial herbs and spices to be considered by the practitioner. These include amalaki, ashwanganda, clove, cardamom and licorice. Case Management Management of asthma begins with the identification of the doshic disturbance. Proper management includes not only the direct care of the respiratory system but also the care of the digestive system as the digestive system is the physical root of the disorder. As many cases of asthma can be triggered by emotions, the care of the mind is equally important. As with all conditions, the patients lifestyle should be assessed and modified to reduce stress and bring about greater harmony. Lifestyle adjustments should address the patients interactions with the environment through all five of their senses. Because of the complexity of the condition and the lifestyle changes the patient is asked to make, it is important that the practitioner follow up with the patient on a regular basis to monitor progress, adjust herbal formulations, and support the patient on their journey to establish a healthier lifestyle. Sadhyasadhyata (Prognosis) Ksudra svasa is mild and is most often self limited. Tamaka svasa is more difficult to manage but correctable. Chinna, urdhva and mahan svasa are generally considered incurable by ordinary Ayurvedic methods. Hence, Ayurvedic health care focuses primarily on the management of tamaka svasa. Dr. Marc Halpern is the founder and director of the California College of Ayurveda located in Nevada City, California. He is a nationally known lecturer on the subjects of Ayurveda and Yoga and has written numerous articles in newspapers and magazines.

Ayurveda, Hyperactivity and Attention Deficit Disorder


Ayurvedic Medicine approaches the subject of Hyperactivity and Attention Deficit Disorder from an elemental and doshic perspective. It is this understanding that leads to a complete model of management that is truly holistic and integrates the care of the body, mind, and spirit of the patient. Reviewing the five elements, earth is the capacity for stability in the body and mind. Water is the capacity for flow and feeling. Fire is the capacity for discrimination and digestion. Air is the capacity for motion, both physical and the movement of thought. Ether is the capacity for expansiveness and creativity. In the case of hyperactivity and attention deficit disorder, there is an excess in the qualities of air and ether and a deficiency in the qualities of earth. Hence, from the perspective of Ayurvedai, ADD and ADHD are conditions of increased expansive and creative energies and a decrease in stability. The end result is a person who can go into creative spaces that others can not enter and therefore thinks outside of the normal perceptive view of the general population. The loss of stability is required to enter the realm they are in. Increases in the qualities of the elements air and ether are called a vata disturbance by practitioners of Ayurveda. While the condition has its creative advantages, it can also reach a degree of disturbance in which it becomes difficult to function well in the world of common experience. The Ayurvedic approach to the management of ADD and ADHD is the process of assisting the patient to build a stronger container to control the energy of expansion and creativity. The container ideally creates a state of control without creating suppression of the increased energies. Managing any condition through Ayurveda requires care for the physical, mental and spiritual aspects of the patient. Patients with vata disturbances often experience physical conditions such as constipation and gas in the digestive system and dryness through out the body. There may also be of low body weight and poor muscular development. Patients often feel cold. Care of the physical body is essential to the care of the mind. Hence, a diet that is nourishing, oily and somewhat heavy is important as long as the patient does not become overweight. Overweight patients require a similar diet but with smaller portions. Nourishment is the key to increasing stability. Spiritually, Ayurveda views all people as being in the physical world for the purpose of learning important lessons which ultimately aid the soul toward the attainment of enlightenment. Every difficult life circumstance is a lesson or opportunity for growth. What is to be learned is not often easy for another person to identify. Learning is an internal process of selfobservation. While children find self-observation difficult, it is important that parents create a supportive environment for selfexploration at the childs pace. This can include reading books with important morals and which demonstrate growing self awareness and planting subtle seeds of insight that might germinate in the childs future. Child counselors can also play an important role through the variety of techniques they are trained in to affect a childs consciousness. On the mental level and emotional level, Ayurveda approaches the condition through the use of herbs. Ayurveda classifies herbs with a stabilizing effect on the mind as medhya rasayanas. These herbs promote the intellect and deeply nourish the neurological tissues. They are nervine tonics. Many such as Ashwaganda and Shankha Pushpi have a secondary mild sedative effect. Others like Calamus have a mild stimulating effect. The most well known herbs for the condition are Brahmi (Bacopa Monierra) and Gotu Kola (Centella Asiatica). Studies on Bacopa Monierra performed at Benaras Hindu University in Varanasi, India have revealed beneficial effects on children. Ayurveda favors the use of combinations

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 86

of herbs that meet the specific needs of the patient as no two patients present exactly the same. Often, additional imbalances, mild or otherwise are present and complicate the condition. In order to create a container for the creative and expansive energies, Ayurveda recommends consistent routines surrounding bed time and meals as well as the overall daily routine. Routines are essential to creating stability of the mind. The condition is exacerbated by irregular routines. In summary, Ayurveda offers the patient with ADD and ADHD an alternative approach to the care of the psyche that respects their individuality and recognizes their gifts as well as their challenges. Care is systemic and holistic and emphasizes maximizing the potential of the patient without suppressing their natural gifts. Complete care includes lifestyle and diet as well as the application of herbs.

Conquering Headaches with Ayurveda


Published in the Union - February Headaches are one of the most common health challenges. At one time or another, most people suffer from headaches. When suffering from a headache, most people reach for Asprin, Tylenol or Ibuprofen. While pain killers offer temporary relief, they do not address the cause and often headaches return. Ayurvedai, the traditional medicine from India, is a holistic, natural approach to health and well being. Ayurveda, utilizes herbs to offer natural relief while striving to correct internal imbalances. More importantly, Ayurveda looks toward a persons lifestyle as the primary cause of headaches. Headaches fall into three major categories: Migraine headaches, cluster headaches and tension headaches. Migraine headaches, known for causing great distress are throbbing headaches accompanied by sensitivity to lights, sounds and smells. They often occur along with nausea or vomiting. These severe headaches can last a few hours to a few days and affects more than 20 million Americans! Cluster headaches can can also be quite severe. They last only a few minutes to a few hours but are reoccurring through out the day. These pulsating headaches are often accompanied by tearing or redness of the eye, sweating or the constriction of one pupil. Tension headaches are the most common headaches. These headaches last from 30 minutes to a week. They tend to be mild to moderate and are constant. They are not usually accompanied by any other symptoms. The cause of Migraines and Cluster headaches are poorly understood. Tension headaches however appear to have many causes including stress, toxins, difficulty sleeping and anxiety. What all of these headaches have in common is that in one way or another, something is out of balance in the patient. The goal of Ayurveda is to restore balance and optimum function within the patient. This is accomplished through proper diet, herbs, exercise and stress reduction. Stress reduction includes meditation, yoga and the creation of a harmonious lifestyle. It is the creation of a harmonious lifestyle that is the most challenging for patients. Caught in a cycle of crisis management and struggling to survive, many patients are just keeping their head above water. The busier we become, the more our lifestyle suffers and the more difficult it is to take proper care of ourselves. It is no wonder we get sick. If a plants needs are ignored, it wilts. If a cars needs are ignored, it breaks down. If a humans needs are ignored, we suffer and become ill. A harmonious life is one that supports the body to function optimally. It is a lifestyle that is relaxed and at ease. This does not mean laziness or a lack of productivity. Just the opposite, a person living a harmonious life can be more productive as they are sick less and their mind and body are clear and able to focus. Try these four simple practices to bring harmony and balance into your life and see if your headaches are improved. Get up in the morning early enough to sit quietly and either meditate, pray or contemplate in silence. Get up before the kids and have a cup of tea and do some stretching. A regular practice of stretching, meditation and a quiet cup of tea will go a long way toward peace of mind and harmony. Make sure that you are always eating sitting down in a calm and quiet environment. Create enough time to be present with your food. Avoid eating in the car or at your desk. Take a few breaths and relax before taking that first bite. A calm eating experience improves digestion and quiets the mind. Let go of the toxins in your life. When you suffer from chronic headaches, you may be sensitive to environmental toxins. To purify your body, try giving up cigarettes, marijuana and alcohol and consume organic food to avoid pesticides and hormones. Go to bed early so that you can get up early. Try to go to bed around 10:00. This leaves most people time to get a good night sleep and feel refreshed in the morning. When youre well rested, your entire day goes better. Going to bed early is luxurious. Enjoy the soft comfort of your bed and snuggle under those warm blankets.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles If you suffer from chronic headaches see a health care professional for a proper diagnosis. If no cause is found, try the above ideas or see a certified Clinical Ayurvedic Specialist for specific herbal and lifestyle recommendations.

Page 87

Healing Ulcers with Ayurveda


Healing from any condition requires knowledge of cause (nidana) and pathology (samprapti). The cause of most ulcers lies in a mixture of vata and pitta provoking factors. Vata type ulcers occur secondary to the stress of overwhelm and anxiety. This usually occurs in the presence of a vata vitiating lifestyle consisting of stressful life changes, a lack of routines and a diet of cold, dry and light foods such as salads and corn breads. Vata type ulcers occurs secondary to dryness of the mucous membranes of the stomach and small intestine. Ayurvedai describes this as vata entering the rasa dhatu of the annavaha srota. A dry membrane is unable to protect the underlying tissue from the normal or even low levels of acid present in the digestive system. The result is that the acids burn the tissue resulting first in hyperacidity (a poor term as there is no excess acid) and later in ulceration. This condition is healed by rebuilding the mucous membrane lining the stomach and intestinal wall. Following a moist or oily diet is beneficial. Cooked foods and herbs with a demulcent quality help hydrate the rasa dhatu. Herbs such as licorice and slippery elm not only provide symptomatic relief but long term healing as well. Treatment of the whole person is always required and hence, the mind must be treated and a proper lifestyle restored. Pitta type ulcers occur secondary to the stress of intensity. This usually occurs in the presence of a pitta vitiating lifestyle consisting of a highly focused intensity on goal achieving and a diet of hot, spicy foods. Pitta type ulcers result from excess acid secretions. These secretions overwhelm the protective mucous secretions of the intestinal lining. The result begins as the burning of hyperacidity and later results in ulceration. This is a condition of pitta entering the rasa dhatu of the Annavaha srota. This condition is healed by reducing the acid secretions as well as rebuilding the mucous lining. A cooling diet is one that reduces acid secretions. By avoiding hot spices and taking in foods with a sweet and bitter taste, acid secretions are minimized. In addition, the mucous membrane should be rebuilt utilizing moist, oily foods with a sweet taste. Hence, combinations of bitter and sweet herbs are most beneficial. The combination of dandelion and licorice roots is a personal favorite of mine. Bleeding if present can be managed with haemostatic herbs such as praval pishti or red raspberry. Praval pishti has the added benefit of being an antacid. As mung dal also has antacid properties and is relatively easy to digest, a diet of mung dal or kitcheree rapidly improves the situation. The person with pitta vitiation should also be encouraged to relax more and adopt less competitive activities. Hence benefit is gained through treating them mind and adopting a healthy pitta pacifying lifestyle. Many cases of ulcers are caused by a combination of vata and pitta factors. Hence, a combined approach is often most beneficial. This approach emphasizes the use of the cool and moist qualities such as those found in the sweet taste. Herbs such as licorice root and slippery elm pacify both doshas. Ulcers and a related hyperacidity are relatively easy conditions for the Clinical Ayurvedic Specialist to manage. Through proper lifestyle and diet along with the right herbs, suffering is reduced and healing takes place.

Inflammatory Joint Disease (Rheumatic Conditions)


Rheumatic disease is a family of diseases that often affect the joints of the body with inflammation. Each disease presents with a unique cluster of typical symptoms. All of tend to include joint pain. Often, joint inflammation leads to joint destruction. The root word Rheum means mucousy or watery. This most likely refers to the puffy, inflammatory nature of the condition. Rheumatism is an outdated term originally referring to either rheumatic fever or miscellaneous joint pains. Joint damage caused by Rheumatic joint disease progresses along three basic stages. In the first stage, the synovial membrane becomes inflamed. In the second stage, the membrane thickens. In the third stage, the cells of the membrane secrete enzymes that digest the surrounding bone and cartilage resulting in joint deformity. The role of pitta i is predominant in this condition resulting in joint inflammation (redness and heat around the joint) as well as the digestion of the surrounding structures. Vata i also plays an important role as seen in the variable nature of the inflammation and joint pain and the tendency of the condition to migrate from joint to joint around the body. Rheumatoid arthritis is the most common of the rheumatic joint diseases. Other diseases in the same family include include: Systemic Lupus Erythemetosis, Polymyositis, Dermatomyositis, Sjorgen's Sydrome, Scleroderma and Mixed Connective Tissue Disease. Each of these conditions has a known or suspected autoimmune dysfunction as a part of its pathology. Autoimmune disease is a caused in by a combination of tendency and low ojas. Karma creates samskaras or tendencies within consciousness that are likely to manifest on psychological

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles or physiological levels. Not all tendencies express themselves. Whether a tendency expresses itself of not depends upon both the strength of the tendency and the lifestyle of the person. Rheumatoid Arthritis

Page 88

Rheumatoid arthritis affects between 2-3 million Americans or about 1% of the adult population. It is 2-3X more common in women and usually begins between the ages of 20 and 50. There is a variant, called Juvenile Rheumatoid Arthritis (JRA) that affects approximately 50,000 children in the United States . JRA usually affects children below age 16. Rheumatoid arthritis tends to affect the hands and wrists most often but other joints in the body can be affected. Chronic inflammation leads to joint deformity. Secondary involvement of the connective tissues of the body leads to generalized stiffness which tends to be pronounced in the mornings. Madhava Nidanam refers to acute rheumatism as ambat. Many other texts refer to the condition as amavata. The two terms are the same with different spellings. The term ambat refers to air mixed with impure chyle. Hence, it is common to understand rheumatic arthritis as a condition of vata vitiation combined with ama. The most common symptom of rheumatoid arthritis is joint pain. Common, possible secondary symptoms include fever, fatigue and loss of appetite. Samprapti: According to the Madhava Nidanam, the pathology is due to poor digestion resulting in ama formation in the stomach. Poor digestion results in poorly formed chyle (immature rasa ; a fluid produced by digestion in the intestines that is taken up by lymph vessels called lacteals and thus enters the lymph system). This poorly formed chyle is likened to mucilage and is stated to cause all of the varieties of this disease. All three doshas are vitiated in this condition. Deranged vata produces pain. Deranged pitta produces inflammation and heat. Deranged kapha i produced rigidity. Vata dosha is vitiated wherever there is pain in the body. Vata type pain tends to come and go. It may also migrate from place to place. When it mixes with pitta, there is inflammation. When the affected part itches, becomes rigid and feels like it is covered with a wet cloth, kapha is affected. Ama mixes with the doshas and settles into the joints. In the joint, vyana vayu is responsible for joint motion. Apana vayu is responsible for the health of the bones. Thus, altered motion is a function of vyana vayu while joint damage is a reflection of apana vitiation. It is sleshaka kapha that is responsible for the synovial fluids. Vitiation of sleshaka results in excess fluid and swelling in the joint. Chikitsa (Treatment) It is always most important to normalize the function of the digestive system. By normalizing agni, ama is no longer produced. Ama that has been produced and is now stationed in the affected joints should be removed by purification programs such as pancha karma and the use of pachanas. Proper diet along with the appropriate use of dipanas assures that ama will not accumulate. In the management of this condition herbs with the characteristics of being analgesics and anti-inflammatory are most important. The following are several important herbs in the management of rheumatic joint diseases. Castor Oil (Eranda, Ricinus communis ): Castor oil has a sweet, pungent and astringent rasa , warm virya and pungent vipaka . It has heavy, oily and sharp qualities. Its actions include being a purgative and analgesic. It is best for treating vata . Regular use aggravates pitta and kapha . However, external use as a poultice may be used for all three doshas when combined with appropriate herbs. Poultices or oils may be applied directly to the painful joints. In arthritis, a small amount of castor oil may be taken daily for a few weeks. Long-term internal use is not recommended. Castor oil can aggravate inflammatory colon diseases ( pitta conditions) and is contraindicated in pregnancy. Guggulu ( Commiphora mukul ). Guggul has a pungent and bitter rasa , warm virya and pungent vipaka . It is an anti-inflammatory, dipana and pachana . It is considered to be one of the best herbs for reducing ama from the joints and tissues of the body. It is considered excellent in the treatment of arthritis. It reduces vata and kapha but can aggravate pitta unless it is combined with cooler herbs such as gaduchi . Guggul is also renowned for reducing cholesterol levels, assisting in weight loss and acting as an anti-microbial. Gaduchi ( Tinospora cordifolia ): Gaduchi has a bitter, slightly sweet and astringent rasa , warm virya and sweet vipaka . It is heavy and oily and it pacifies all three doshas . While having many uses, in the management of arthritis it is an effective anti-inflammatory and analgesic. This herb is often added to formulas with guggul in the treatment of pitta -type arthritis. Nirgundi ( Vitex negundo ): Nirgundi has a bitter, astringent and pungent rasa , a warm virya and a pungent vipaka . It is light and rough. It is best for the kapha dosha but is also stated in some texts to pacify vata . It increases pitta . While having many uses, it is revered for its benefits in the treatment of rheumatic joint pains. It is a respected anti-inflammatory and analgesic, useful in arthritis, nerve pains and back pains. Ginger ( Zingiber officinale ): Ginger has a pungent rasa , warm virya and sweet vipaka . It is light and oily and pacifies vata and kapha . While having many uses, in the management of arthritis, it is an effective analgesic and pachana . It may be applied to joints as a poultices or salve and taken internally to reduce ama . Research suggests that it inhibits prostaglandins and leukotriens, which are mediators of pain and inflammation. It has been well studied and found effective in reducing arthritic pain in 75% of those involved in the studies.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 89

Turmeric ( Curcuma longa ): Turmeric ha a bitter rasa , warm virya and pungent vipaka . It is light and rough. While having many uses, in the treatment of arthritis, turmeric acts as an effective anti-inflammatory. As an alterative, it is beneficial in reducing impurities in the body. It may be applied topically or internally. Studies performed on turmeric show that it inhibits prostaglandin production and stimulates the production of cortisol. Both actions decrease inflammation. For vata and kapha -type arthritis, it works even more effectively when combined with cayenne pepper. Together, they have been found to reduce substance P from nerve endings. Substance P is a neurotransmitter involved in pain mediation. Frankincense ( Boswellia serrata) : Boswellia has an astringent, bitter and sweet rasa with a slightly warm virya and pungent vipaka . This herb pacifies kapha and pitta but increases vata . The part used is a resin. While having many uses, in the management of arthritis it is an effective antiinflammatory. Portions of this article were adapted from Dr. textbook, Clinical Ayurvedic Medicine in which he recently added a section on the management of chronic diseases. For more information on this and many other conditions, please see the latest edition of this textbook or purchase the latest chapter (50 pages).

Managing Cancer Part I


This is the first of a three part series exploring cancer. Part one focuses on the basics of cancer from a Western perspective while part two and three will focus on Ayurvedic knowledge of Cancer and its herbal, nutritional and holistic management. Introduction By far, cancer is the most feared of all disease. Taunting humanity with the threat of a slow, painful death it is often the first disease people think they have when they experience pain or feel a lump in their bodies and the last they want to talk about. Going to the doctor, patients wait with baited breath for the phone call that tells them, yes or no. That one phone call either brings tremendous relief, exhilaration and an appreciation for life or it brings shock and despair. While cancer is a devastating disease, the likelihood of dying of cancer is much less than dying from cardiovascular disease (heart attacks and strokes). Cardiovascular disease remains the number one killer and is responsible for three times as many deaths as all cancers combined. Still, approximately one in five people will develop some form of malignant cancer at some time in their life. What is Cancer? Cancer is a proliferation of cells in the body which undergo unregulated growth. These cells often spread by seeding themselves though out the body. Typically growing in the form of tumors, new tumors emerge as cells take root and grow in different parts of the body. Death occurs when the body's life support functions are compromised due to the cellular damage. When cancer is talked about, what is meant is a malignant tumor. A malignant tumor is one with the tendency to grow and invade surrounding tissues. Benign tumors, while still cancerous pose a much lesser threat. They are encapsulated and are much less likely to spread. Often, they can be removed surgically and no additional treatment is required. Metastatic tumors are malignancies which have already spread. Metastatic cancers are generally the most dangerous. Determining the Prognosis The prognosis for a cancer patient decreases significantly with metastasis. This is the main reason the medical profession encourages routine tests for early detection. A patient's prognosis also decreases with the extent of metastasis. The more sites, the less likely recovery is. Another factor in the prognosis is the exact location of the tumor. A tumor located in a vital organ or near a vital function of the body is more difficult to treat. Finally, the type of cell involved in the cancer can indicate how aggressive the cancer will tend to be. The Many Causes of Cancer While most people will never have cancer, every body produces cancerous cells. Every day, even in healthy people, malignant cells are formed and circulate. In a normal, healthy body, these cells are destroyed by the body's immune system. In patients who develop cancer, something has compromised the body's ability to effectively deal with these cells. Developing cancer is dependent upon many factors. Most certainly, one of these is genetic. The body has certain genes called "Oncogenes." Oncogenes are mutated genes which regulate cell growth. Proteins in these genes signal the cell to divide when it is not suppose to. Exposure to environmental carcinogens and viruses are responsible for converting regular genes to "Oncogenes." Our bodies are designed to deal with this threat. Additional genes called "Tumor repressor genes" normally suppress or regulate growth. Mutations however can cause these genes to fail and again, unrestricted growth occurs. Chromosomal abnormalities have been linked to a large number of cancers including leukemia and lymphoma. Viruses appear to play an important role in the onset of cancer. A virus is a strand of genetic material that is able to insert itself into the DNA of its host, replicate and thereby alter the functions of the host. While often the body's defenses can rid itself of the aggressive intruder, other times the intruder imbeds itself deep inside the DNA and the body appears defenseless against it. Altering the bodies DNA, these mutations can be passed down from generation to generation. Viruses are the closest physical evidence that there is to support something akin to the idea of possession.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Common viruses known to cause cancer include HPV (Human Pappilloma Virus) , CMV (Cytomegalo Virus), EBV (Epstein Barr Virus) and Hepatitis B. In addition, any pathogen that causes chronic inflammation increases the risk of cancer.

Page 90

Environmental contamination is often blamed for causing cancer. Indeed, environmental contaminants have been proven to increase cancer risk. Chemical carcinogens cause cells to mutate through a series of stages. These stages of mutations are often dependent upon contact with ordinary chemicals which by themselves are not a threat but when combined with a carcinogen triggers mutation. These chemicals are called "cocarcinogens. The list of common chemicals known to cause cancer is very long and include many pesticides, diesel exhaust, lead based paint fumes, formaldehyde and a variety of hair dyes. The cause of cancer is complex. There are many factors that contribute. In additional to genetic tendencies, viruses and environmental contaminates, ultraviolet light, radiation from x-rays, nuclear power plants and nuclear weapons testing and the use of immunosuppressive drugs all are important factors. In addition, people with a history of autoimmune diseases, whose immune systems are clearly not functioning properly, are also at higher risk. The Red Flag Signs and Symptoms Early signs and symptoms of cancer are not often present. Cancer often develops in the body for quite some time before the body's functions are compromised and symptoms are noticeable. This is one more reason why early detection through non invasive testing is so important. Patients who experience unexplained weight loss, night sweats, unexplained pain (especially at night) and abnormal bleeding from any orifice should seek a complete examination as soon as possible. The Major Cancers Lung cancer is the most common form of cancer and is the leading cause of all cancer deaths. Bronchogenic carcinoma responsible for 90% of all lung cancers is very aggressive, Eighty seven percent of these cancers are attributed to cigarette smoking. Colorectal Cancer is the second most common cancer. It tends to affect adults over the age of 40. Scientists accept that a diet low in fiber and high in animal protein contributes to this condition. A vegetarian diet that includes whole grains should significantly reduce the risk. A simple blood test is available for screening called CEA (Carcinoembryonic Antigen). Breast Cancer affects 13% of woman by age 95. This is the most common form of cancer in woman. While many middle aged woman develop breast cancer, risk increases dramatically after age 75. Eighty percent are first discovered by the patient as a lump. By the time they are discovered, many have metastasized into surrounding lymph. Early detection through daily breast examinations and mammograms offers the possibility of finding the cancer prior to metastasis and greatly improves prognosis. Studies show that annual mammograms reduce the mortality rate of breast cancer by 25 - 30%. While there are risks of radiation exposure from mammograms, most medical professionals believe that the potential benefits outweigh the risks. Breast cancer is responsible for 3.5% of all deaths in woman. A woman who is free of cancer in her lymph nodes following therapy has a 10 year survival rate of 80% Woman with a family history of breast cancer and those who have taken birth control pills are at higher risk. Other factors that increase risk include becoming pregnant after age 30 and early start of menses, late occurrence of menopause, radiation exposure and hormone replacement therapy. Prostate Cancer is the most common malignancy in men over age 50. Some studies have shown that a majority of men will develop prostate cancer if they live long enough. While generally a slow growing, mildly aggressive cancer it does have the ability to metastasize and kill. Blood tests (Prostatic Specific Antigen test) can reveal the presence of prostate cancer. While a positive test indicates cancer a negative test can not rule it out. The value of all blood screening tests for cancer is controversial. Endometrial Cancer is the 4 th most common malignancy in woman. Risk increases dramatically after age 40 and peaks between ages 50 - 60. The greatest correlated risk factor is obesity. Other important risk factors include: estrogen replacement therapy, the choice to have or the inability to have children (nulliparity) , ovulatory disorders and late menopause. The condition has also been correlated with high estrogen levels in the body in comparison to progesterone. Most cases present with abnormal vaginal bleeding as the first sign. Cervical Uterine Cancer is the result of sexually transmitted pathogens and is less common than endometrial cancer. Risk increases with the number of sexual partners a woman has had and with the early loss of one's virginity. Human Papilloma Virus (HPV) clearly plays a role. HPV is the cause of genital warts. Cigarette smoking also increases the risk. Ovarian Cancer affects one in 70 women. And one of every one hundred woman dies of it. Its incidence increases around menopause and in post menopausal woman. Surprisingly, the risk of developing ovarian cancer decreases with oral contraceptive use. Known risk factors include obesity, nulliparity, infertility, late childbearing and late menopause. A blood test is available for screening. The test is called CA-125. The accuracy of all blood screening tests is controversial. Malignant Melanoma is the most aggressive form of skin cancer. While the condition is very aggressive and very often fatal when diagnosed in its late stages, early diagnosis leads to a nearly 100% cure rate. Other skin cancers such as Basal cell and Squamous cell carcinomas are less aggressive with lower rates of metastasis. Medical treatment of these cancers is quite effective. American Cancer Societies Recommended Screening Procedures

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 91

Procedure

Frequency

Self Breast Exam (Screen for breast cancer)

Monthly after age 18

Breast Exam by a professional (Screen for breast cancer)

Every 3 years age 18 -40. Every year after age 40

Pap Smear Test (screens for endometrial cancer )

Yearly age 18 - 65 and then at the doctors discretion

Pelvic Examination (Screen for multiple cancers of the female reproductive system)

Every 1-3 years, age 18 - 40, then yearly

Chest X-ray (Screen for lung cancer)

Only if there is high risk

Sputum Cytology (Screen for lung cancer)

Only if there is high risk

Rectal Exam (Screen for prostate cancer)

Yearly after age 40

Blood PSA (Screen for prostate cancer)

Yearly after age 50

Stool exam for occult blood (Screen for colorectal cancer)

Yearly after age 50

Sigmoidoscopy (Screen for colorectal cancer) Every 3-5 years beginning age 50

Traditional Cancer Therapy Traditional cancer therapies are based on two simple principles. Remove the cancerous cells when possible and destroy any cells that remain. To accomplish these goals, surgery is utilized when a malignant cancer is found that has not metastasized. Surgery may also be performed if there is metastasis if the removal of a tumor will increase the quality of life or if all surrounding lymph nodes are easily accessible. Either in addition to or as an alternative to surgery, radiation therapies are employed. These therapies utilize gamma, neutron, proton, and electron radiation to destroy localized tumors. For some cancers such as Prostatic cancer and certain brain cancers, a radioactive seed may be implanted into the tumor to destroy the tumor from the inside out. Radiation may also be employed as an isotope injected into the blood if the cancer has a tendency to pick up the isotopes from the blood stream. This is common to thyroid cancers. While radiation damages or kills malignant cells it also causes damage to near by healthy cells. Chemotherapy is the use of drugs to destroy cancer cells. Drugs are non specific and are spread throughout the entire body. These drugs are highly toxic and destroy both healthy and cancerous cells. As crude as it sounds, the success is dependant upon the ability of the drug to kill the cancerous cells before it kills the patient. Common side effects of chemotherapy include vomiting, mouth sores, hair loss and loss of appetite. For some cancers, endocrine therapies are somewhat effective. Endocrine therapies involve altering levels of hormones in the body. In the management of prostate cancer, an orchietomy (removal of the testes) may be performed to decrease testosterone levels. In addition, estrogen may be administered. By decreasing testosterone and increasing estrogen the growth of prostatic cancer cells is slowed. Other cancers such as breast

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 92

cancer respond positively to lower estrogen levels. A drug called Tamoxofin is sometimes used as a part of the treatment for breast cancer. It works by lowering estrogen levels. In addition, the ovaries are often removed to further reduce estrogen levels. Biological Therapies are employed in the treatment of certain blood and lymph cancers. Interferon and Interleukins are anti-viral drugs. These slow down the progression of leukemia and lymphomas and in some cases leads to cure. The Western approach to managing Cancer brings both opportunities for cure as well as great challenges. With early detection, prior to metastasis, Western Medicine can often offer patients excellent results. However, the long term prognosis for cancers which have metastasized is much less optimistic. In part two of this series, the Ayurvedic knowledge and approach to cancer will be explored as well as important nutritional and herbal therapies.

Managing Cancer Part II


Part one of this series detailed the Western understanding of cancer, its pathophysiology, statistics, screening tests and treatment. In part two of this three part series the Ayurvedic concepts of gulma, granthi and arbuda shall be introduced. Ayurvedic Terminology and the Field of Cancer Cancer has been understood to exist for thousands of years. While cancer may be more prevalent today in part because people live to a greater age than in the past, Cancers have always occurred. Healers since the beginning of time have tried to understand the condition and manage those who have been suffering. Classical Ayurvedic texts have several references to cancer. Some terms used to describe the condition are general while others are much more specific. Practitioners should familiarize themselves with common terminology so that they can benefit from historical knowledge as well understand information that is published in India . The following terminology describes the most basic concepts. Gulma is a term used to describe any palpable hard mass in the abdomen. This does not mean that gulma is cancer but rather any hard, tumor like mass in the abdominal region. Granthi is a term for a tumor, lump or nodule that is visible from the surface. These tumors often open up on the surface of the skin as an ulcer (vrana). Granthi may be benign or malignant; however the term is most often used to describe benign tumors. Arbuda is the most specific term for a cancerous malignancy. Dwirabuda indicates that the malignancy has metastasized or spread from its initial site to other parts of the body. Samprapti From an Ayurvedic perspective, tumor formation is a condition of vata- kapha origin. Vata is responsible for the faulty division of cells and kapha for their growth. Hence, vata pushes kapha out of balance resulting in tumor formation. Benign tumors take on a predominantly kapha appearance. In malignancies, pitta is also vitiated and the condition becomes sannipattika in nature. In these conditions, the agni of the affected tissue is increased making it very aggressive to its surroundings as it slowly digests the tissues of the body. While at first, the interplay of the doshas may not be clear, over time vata imbalance predominates and the condition leads to severe wasting of the tissues of the body. Ojas in the affected tissue is always low as Cancer begins. As the condition progresses, systemic ojas becomes lower and lower. Muscular tissue is the most common dhatu affected by cancer though any dhatu can be. Benign tumors of muscular origin are most often described as kapha entering into the mamsa dhatu and the mamsavaha srota. This is true even though it may be vata that has pushed kapha. Malignant tumors of muscular origin are most often described as pitta vitiation in the mamsa dhatu and mamsavaha vaha srota. This is true even thought there is simultaneous vitiation of vata and kapha. As the condition progresses, additional sites (dhatus and srotas) of the pathology become important. Gulma Types: There are eight basic types of gulma. One related to each dosha, one from each combination, a tridoshic type and one type due to disorders of the artava. Nidana: A long list of non specific causes are provided by the classical texts for the origin of gulma that include the suppression of natural urges, grief, becoming weakened by fever, vomiting or diarrhea and then eating food that vitiates vata. Other causes include drinking cold water when hungry and beginning purification without proper oleation and fomentation. These causes are quite generalized toward poor health practices and emphasize those that vitiate vata. Purvarupa: Generalized purvarupa include all kinds of digestive disturbances such as belching, borborygmi, gas and constipation.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Comparative Rupa: (Dual dosha and tridoshic gulma combines the symptoms of the involved dosha)

Page 93

Vataja gulma presents with tumors in the large intestine or pelvic region. There may be pain in the in the neck and head with fever. Patients feel cold and the spleen is often enlarged. There are usually signs of digestive discomfort such as constipation and borborygmi (intestinal churning). The mouth and skin are usually dry. Patients usually lose weight as the condition progresses. The skin, nails, eyes and feces typically become dark or gray. Texts describe the tumor as feeling as if one was being swarmed by ants. Pain is throbbing or cutting. The tumor may appear to move about and change in size and shape. Naturally, symptoms are worse on an empty stomach and during the vata times of day. Pittaja gulma presents with tumors in the small intestine or solar plexus. Patients feel greater pitta type digestive discomforts such as hyperacidity and diarrhea. Patients run fever and the skin, nails, eyes and feces may become yellow. Pain at the site of the tumor may be described as burning. Pain is naturally worse during the pitta times of day and shortly after eating as food is digesting. Kaphaja gulma presents with tumors in the chest or stomach. Patients present with typical symptoms of kapha vitiation such as loss of appetite and nausea. In addition, taste is significantly reduced and patients feel cold with a low fever. The skin, nails, eyes and urine take on a whitish hue. The tumor appears deep, hard, and heavy and is non mobile. Not surprisingly, the tumor does not produce much pain and grows slowly in size. Symptoms are worse during kapha times and immediately after eating. Raktaja Gulmais a tumor arising from the blood in the artavavaha srota and occurs only in woman. This is the term used to describe of ovarian cysts and uterine fibroids. The condition is described as being like a false pregnancy where a mass forms instead of an embryo. KRL Gupta in his commentary on the Madhava Nidanam tells of an embarrassed physician who told a woman and her family she would die of the Gulma. He stated that it would increase in size, it would produce great pain and that nothing could be done for her. The woman was isolated from friends and family and left to die where upon she delivered a healthy female child. Because of the difficulty of diagnosing Rakta gulma and pregnancy, ancient texts recommend waiting until the 10 th month to treat the condition. The distinguishing feature is whether or not there is movement of the fetus. Naturally, in our modern age a distinction can be made quite early. This condition often presents with excessive menstrual bleeding leading to fatigue with anemia. Samprapti: The primary cause of gulma is stated to be vitiation of vata but this can mix with doshas in other locations. Vitiated doshas failing to be eliminated remain in their home site or may mix with the other doshas in the digestive tract. The path of elimination of the doshas is obstructed in both an upward and downward manner preventing elimination. Excess dosha then becomes palpable as a lump Prognosis : Single dosha involvement is the easiest to treat, dual dosha is more difficult and sannipattika type is stated to be incurable through Ayurvedai. According to the Madhava Nidanam, the prognosis is terminal if the tumor fills the abdomen, has the shape of a tortoise shell, there is loss of appetite, debility, nausea, cough, vomit, discharge of mucous from the mouth and nose and loss of taste or smell. Systemic swelling is also a poor sign. Gulma Chikitsa Regardless of the type of gulma, patients benefit from a diet that is warm, light and oily. This diet reflects the predominance of vata in the pathology. Over the region of the tumor, oleation and fomentation are recommended to pacify vata. Blood letting at the site of the tumor is also classically recommended. Agni should be properly managed. In most cases, agni will be low and hence a dipana is suggested to be taken in takra if possible. A simple formula recommended by Chakradatta is Yavani Takra prepared by mixing Yavani (Henbane: Hyoscymus Niger ; nervine sedative, antispasmodic and pain reducer) with a pinch of salt into takra. Vata Gulma benefits from anuvasana bastii if the tumor is below the umbilicus. A vata type tumor above the umbilicus requires oral oleation. Chakradatta suggests mixing 1 part ginger with 4 parts sesame oil and 2 parts jaggery taken in hot milk. Other medicines recommended by Chakradatta include castor oil or garlic taken in warm milk. Purifying bastis may also be performed in accordance with the principles governing such therapy. Pitta Gulma benefits from the intake of bitter medicated ghee as the preferred method of oleation. This should be followed by fomentation and then purgation. Milk basti prepared with bitter herbs help to reduce the size of the tumors. Blood letting should also be considered. Kapha Gulma benefits from fasting and the practice of vamana. While internal oleation is not necessary, a paste of sesame, castor, linseed or mustard oil should be applied to the site of the tumor and this should be followed by fomentation. Herbs taken should have a strong pungent and / or bitter quality. Virechana should be performed using castor oil. Niruha basti should be performed using dashmool. Dual and tridoshic gulma benefits from the combined treatment of the doshas involved. Special herbs mentioned in classical texts to be used to help break up the tumor include calamus, long pepper, chitrak and hing. As these herbs are all warming they are best for gulma that is vata ? kapha in nature. Rakta Gulma is best treated with oleation and fomentation followed by purgation. In order to break up the tumors, herbs with an alkali quality (strong caustic bases) are recommended. Common herbs that are important in the management of rakta gulma include ashoka and manjistha. It is important to note that it is expected to be seen that the proper treatment of rakta gulma will lead to a temporary increase in bleeding. Care should be used to make sure that the patients does not become too weak from the treatment. Granthi (Benign Tumors)

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 94

Types: Granthi is categorized to be of 9 kinds by Vagbhat. There is one caused by each dosha, and six categorized by the tissue that is vitiated. These tissues are: rakta, mamsa, medas, asthi, sira (vein) and vrana (ulcer). Other authors have added additional types such as nadi dhatuja, lasika granthi, lasika vahini and tilaja Samprapti: Kapha plays the predominant role as it enters the affected dhatus. The most common dhatus affected are medas, mamsa and rakta. The result is slow growing cancer of a benign nature. Rupa: Vataja granthi presents with a visible tumor that is black or dark in color and is non fixed. It is able to move from place to place if pushed. Its size may fluctuate. It tends to be soft and if pricked, exudes a clear, thin fluid. Pittaja granthi present with burning over the tumor. The tumor or the region surrounding it will be yellow or red in color. The tumor suppurates quickly and easily and exudes a warm blood when pricked. Kaphaja granthi presents as a painless, hard tumor whose color is pale. The area around the tumor is cool and itches. The tumor suppurates slowly and if pricked, exudes thick, white, cloudy pus. Raktaja granthi presents with symptoms similar to pitta and a loss of tactile sensation. This is believed to be causes by an infestation of parasitic worms. Mamsaja granthi presents essentially as a myoma or benign tumor of the muscle. Closely related are myxomas which are tumors of the connective tissues called snayuaja granthi in Ayurveda. These are large, hard tumors which are moist or oily and tend to be very vascular. They ulcerate and bleed easily and often become malignant. These tumors are associated with meat consumption. Medaja granthi presents similar to a lipoma or fatty tumor. These often occur on the back, neck, shoulders and wrists. They are caused by either the intake of too much fat or faulty fat metabolism. With kapha at the root of these tumors, they present as being soft. Vata contributes to the condition causing the tumors to also have a movable nature. When they ulcerate, they exude a coppery, black or white fatty fluid. There may be itching with this type of tumor as well but no pain. Asthi granthi presents similar to an osteoma and also as bone spurs. They often occur secondary to fractures and boney stress. These tumors appear as hard growths within the bone. Sira granthi are vascular tumors such as angiomas. While they may be benign, many become malignant. They are stated to follow the sudden exposure to cold water on the feet. Sira granthi are painless and they do not pulsate. Vrana granthi refers to tumors which form of the dried blood surrounding a wound or ulcer. Vrana means ulcer. Nadi dhatuja granthi refers to benign tumors of nerve origin such as neuromas and neurofibromas (schwann cell tumors). These present as masses within nerve tissue. Lasika granthi refers to lymphadenomas. This is a general term for any tumor of the lymph glands. These may become malignant. Lasika vahani refers to lymphangiomas. These are masses of anomalous lymph vessels that are present at birth. Tilaja granthi refers to skin cancer. Though categorized as a type of granthi it should be listed as a type of arbuda as these are malignant cancers. Sadhyasyata (Prognosis) Ayurvedic prognosis depends on factors such as the relationship of the condition to the patient?s constitutioni, age and the season the condition occurs within. Those arising from the three doshas, rakta and medas are curable and consider easier to treat. Those that are large, hard and located on marmas along with those occurring in or on the throat and abdomen are said to be incurable. Granthi Chikitsa According to Vagbhatta benign tumors that have not suppurated are treated in a manner similar to swelling. In addition, purification therapies should be applied following proper oleation. When purification is complete, a penetrating paste can be applied to the tumor. One simple suggested paste is that of turmeric, manjishta and mung dal. The area is then fomentated and squeezed gently as the tumor ripens. This procedure is repeated over and over. The goal is to draw the tumor out. This treatment is true for tumors of all three doshas but most especially those of vata nature. Due to the application of heat and paste, the tumor should ripen and allow itself to be squeezed. If this does not occur the tumor should be removed by surgical means. It was well known that if the entire tumor was not removed it would surely grow back again. In the case of pitta granthi, it is recommended to apply leeches to the tumor and heat is avoided or minimized. The open wound should be washed with cool infusions of herbs and allowed to heal. Arbuda (Malignant Cancers)

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Types: There are six kinds of malignancies. They are vataja, pittaja, kaphaja, raktaja, mamsaja and medaja. Sarcomas are considered a type of mamsaja arbuda. Arbuda Chikitsa

Page 95

The classical management of Arbuda (malignancy) is considered to be similar to the management of granthi (benign tumors) in so much as the treatment noted under granthi is applied first. In addition, poultices are prepared with specific herbs, spices and oils and applied to the tumor. Herbs are chosen which pacify the affected dosha. This is then followed by localized steam therapy such as nadi swedana. Specific formulations for each poultice are provide in Chakradatta and other classical texts. According to Sushruta, vataja arbuda chikitsa responds to a simple poultice prepared with boiled fatty meat and spices. Pitta arbuda chikitsa requires milder fomentation and purgation in addition to the other therapies while kapha arbuda chikitsa requires both vamana and virechana be performed. Medaja Arbuda (Fatty malignancy) is first fomentated and then the surgically opened. According to Sushruta, the wound is then thoroughly cleansed, sutured and plastered with healing herbs. Conclusion Ancient knowledge provides important clues for the modern practitioner who desires to provide his / her patient with the best possible care. In this modern age cancer remains a primary threat to society and Western medicine offers little in the way of conventional treatment for many types of cancer. Thus, we must look for answers in the timeless sciences steeped in the knowledge, lore and wisdom of Nature herself. There lie treasures to be re-discovered that may one day bring an end to suffering. References: Clinical Methods in Ayurveda: Prof K.R. Srikanta Murthy: Chaukambha Orientalia, Second Edition, Copyright 1996 Ashtanga Hrdayam: First ed, translation by: Prof. K.R Srikantha Murthy: Krishnadas Academy , Varanasi , Copyright 1995 Madhava Nidanam: K.R.L. Gupta, Second edition, Sri Satguru Publications, Copyright 1997, Delhi , India . Sarngadhara Samhita: Prof K.R. Srikantha Murthy, Chaukhambha Orientalia, Second edition, Copyright 1995. Delhi , India . Cakradatta: Translated and edited by PV. Sharma, Chaukhumbha Orientalia. First Edition, Copyright 1994. Caraka Samhita: Translated by R,K. Sharma, Commentary by Bhagwan Dash, Chaukhambha Sanskrit Series. First Edition, Copyright 1998. Varanasi , India . Sushruta Samhita: K.L. Bhishagratna, Chaukhambha Press, Fourth Ed, Copyright 1991, Varanasi , India

Managing Cancer Part III: Ayurvedic Management


This is the third in a three part series on cancer. In part one, Dr. Halpern detailed the Western understanding of cancer, its pathophysiology, statistics, screening tests and treatment. In part two, he introduced the Ayurvedic concepts of gulma, granthi and arbuda and their classical treatments. In this issue, Dr. Halpern provides a complete overview of the many potential holistic treatments that may be offered by the practitioner of Ayurvedai. Introduction Patients who present with cancer have three basic options for treatment. The first and the most conventional treatments utilize chemotherapy, surgery and radiation. Second are a wide range of alternative therapies, and third is a combined approach. There are benefits and challenges regardless of which decision is made. Conventional treatments for cancer have varying success rates. For some cancers, when caught early, conventional therapies do have a high success rate. Success decreases as the cancer progresses. For some cancers, such as pancreatic cancer, there is little conventional medicine can do to effect a cure even if it is caught early. Conventional medicine, backed by extensive scientific studies, offers the patient the opportunity to know what they are getting into before treatment begins. Statistics are available for the success and failure of treatment. A list of side effects for each treatment is also available. This information is important to patients who will be making choices that literally affect their own life or death. Alternative medicine offers many possible therapies, ranging from dietary changes, the use of herbs, and nutritional supplements to psychic, crystal and energy healing, visualization therapies, prayer and meditation, light and color therapies and much more. While there is anecdotal evidence of success with many of these methods, alternative methods lack the studies and statistics that show success and failure. As a result, those who choose alternative methods of healing from cancer are doing so primarily on faith or an inner belief system that supports this path.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 96

Some patients and practitioners choose to integrate conventional and alternative therapies. The attitude of some oncologists (cancer specialists) is that if it won't hurt you, go ahead and try it. This attitude becomes more pervasive as the condition spreads and conventional treatments fail. At this time, both practitioner and patient start looking for miracles. One concern of the oncologist is that some alternative medicines might interfere with the effectiveness of their conventional medical treatment. As a result, many oncologists tell their patients not to utilize herbs while also undergoing chemotherapy. This concern is justified, because herbs do contain active pharmacological substances that may support or interfere with treatment. While some research is now being done on drug and herb interaction s , extensive and conclusive knowledge is not available. The Role of the Practitioner The first decision facing a patient is what path to choose. Conventional? Alternative? Integrative? There is no one right answer. In my practice, patients are encouraged to make their own decision, as it is their life that is on the line. The practitioner must act as a resource to help educate their patient about the possibilities. The more the practitioner knows about the type of cancer and the available treatments, the more they can educate their patients. No practitioner, medical or alternative can make promises of a cure. Healing is the work of God and Nature. The practitioner can only hope to be a conduit of practical knowledge, universal energy and divine love. There is more to healing than the medicine (conventional or alternative) the patient takes. It is not just the practitioner's vital knowledge that is important, but their heart. A practitioner is who is compassionate, kind and present is one who is prepared to be a conduit for the divine. Knowledge is useful and important, but it is not the stuff of miracles. Miracles often arise out of the patient and practitioner relationship, because when the patient has faith, confidence and belief in the practitioner, hope is kindled and healing is possible. Studies have shown that the role of the mind and the disposition of the patient are important to the final outcome of any treatment. Practitioners who understand this keep the door open to miracles. The Role of the Patient Healing from cancer requires not only a skillful, knowledgeable and compassionate practitioner but a responsible, insightful and compliant patient who understands their role in the healing process. The process begins by gathering information about their condition, the choices available for treatment, and the known information about the success and complications of each approach. For the patient ready to take responsibility for their choices and insightfully engage fully in the process of healing, many questions arise. What does this disease have to teach me? What role did I play through my actions, thoughts and emotions in creating the condition? What can I change in order to better align myself with the energies of nature? Patients willing to engage in heart opening practices open themselves up to receiving divine grace and its power of healing, stimulating self-compassion and self-love. Patients must also be willing to undergo lifestyle changes, the hardest and most powerful part of the healing process. Changes in lifestyle can remove and break the offending pattern of actions that bring about imbalance. That in turn creates a new form of suffering. This is called tapas the process of giving up attachments that ultimately provides the patient with new power. Personal power or the boons (graces) of the divine, this power is among the most potent forces of healing. Also, the best patient is compliant, doing all that the practitioner asks and allowing the practitioner to guide them through the healing process. When the hearts of the patient and practitioner are open, divine love and light have two paths through which they can enter, bringing about the miracle of healing. The Ayurvedic Approach to Healing The physical level Ayurveda approaches the patient on several levels of causes, including physical, emotional and spiritual. The most superficial level is approaching the symptom, which is the tumor itself. On the most superficial physical level are herbs that can reduce tumor growth and perhaps limit metastasis. Herbs can be taken internally or applied over the tumor as a paste, acting directly on the cancer and supporting a deeper healing when used in accordance with the patient's vikruti. The practitioner must also decide if the patient requires tonification or purification therapy. Strong patients with ama require purification therapies in accordance with their prakruti and their vikruti. Purification therapies reduce ama along with excess dosha. By cleansing the srotas and the subtle nadis of the body, prana can flow freely and support the healing process. Purification is a reducing therapy, reducing the dhatus of the body as well as the doshas. Since this weakens the body, it should only be performed in patients who are strong enough. Purification therapy can be similarly viewed as cytotoxic, meaning it destroys cells. When applied properly, cellular destruction is directed primarily toward the cancerous cells. Patients who are weak should undergo strengthening or tonification therapy. These therapies attempt to build up the strength (ojas) of patient. Consisting primarily of oil therapies and rejuvenative herbs, these therapies are not directly beneficial for destroying cancer cells, but do invigorate the immune system. A strong immune system is required for controlling the growth of cancer cells. Ideally, patients begin Ayurvedic treatment early when they are strong, allowing the practitioner to take the patient through a period of purification followed by a period of tonification or rejuvenation. This process leaves the patient's body purified and their immune system strong.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 97

In addition to the management of ama and ojas, the most important system of the body to manage is the digestive system. Considered the root of physical disease, a healthy digestive system supports the healing of all tissues of the body. The digestive system is managed though the removal of ama, proper diet and herbs as well as vamana, virechana and bastii applied appropriately with due regard for prakruti and vikruti. The Mental Level The role of the mind in healing must be emphasized as mental disturbances are a more subtle cause than the physical imbalances in the doshas. Healing the mind is therefore more difficult and requires positive self-inquiry and insight. Studies have indicated that positive thinking activates the immune system and supports healing. Yet, positive thinking is not easy to sustain. A consciousness that is more tamasic or rajasic will have a difficult time sustaining a positive focus. Mental and emotional challenges produce blockages in the flow of energy in the physical body. The physical body is capable of manifesting what the mind imagines. Unhealthy imaginings (images produced deep within our consciousness), appear first in the astral body (dream body) and can eventually manifest in the physical body as disease. Healing begins with the purification of the mind. Periods of silence and a lack of sensory stimulation are the best methods of purifying the mind, and can then be supported through the use of herbs such as brahmi, tulsi and calamus. In addition to the internal use of these herbs, shirodhara can help produce inner silence while tonifying the mind. Nasya supports mental purification. For patients with a more tamasic nature, this path of healing is very difficult. They will often lack the motivation for self-inquiry and will not fully engage in the subtle therapeutic process. These patients benefit from traditional Western psychotherapy, which begins the process of selfawareness through exploring and releasing repressed feelings. By removing obstruction to the flow of prana in the body, psychotherapy can be an important part of the patient's healing process. So much of one's mental power of healing lies in their capacity to experience self love. A lack of self-love, contentment and compassion equates to a lack of mental ojas and are the additional roots of all diseases including cancer. Hence, mental purification is the process of removing these negative feelings. Mental rejuvenation must follow mental purification. This is accomplished through the use of oil therapies such as shirodhara and abhyangai. While all types of oil massage are beneficial, daily self-abhyanga is the most important act of self love because it rebuilds ojas in the mind. Caring for the body nurtures the ego, while devotional practice s nourish our higher spiritual Self. The Spiritual Level Our spirit is essentially pure, perfect and is not truly in need of healing. However, our spirit is bound to the cycle of birth and death through the Karma generated by the actions of our ego. Spiritual healing is the process of removing or healing our karma, which plays a role in all disease. Cancer has a cause. While some of those causes are exogenous, others are endogenous, arising from within. They originate in the samskaras deeply imbedded within our consciousness and manifest in part through our genetics and i n part through the desires (vasanas) that generate our actions. Our genetic predispositions combine with the choices we make to bring about our challenges. In this case, the challenge is cancer. Spiritual healing is the healing of the samskaras and the underlying karma that generated it. In doing so, cancer magically seems to disappear. Hence, healing is learning. When the lesson is learned, the condition is no longer necessary. Lessons often surround destructive lifestyle habits, thoughts, and emotions, and exist to give us the opportunity grow, learn and evolve on our journey toward enlightenment. Without suffering, we would have no feedback about how we are living or progressing on our spiritual journey. Healing the spirit by removing our karma and freeing ourselves from suffering and the wheel of rebirth is the greatest journey of all. It is often the most difficult and lengthy path of healing, but also the most complete path. While this part of the healing journey will go on for the patient's entire life, and even their next, each change in the patient's consciousness alters how they manifest in this lifetime. Even small changes at the level of consciousness can be enough to heal cancer! The Power of Visualization Visualization is the process of engaging the imagination in the process of healing. Because of the strong mind/body connection, what is imagined affects our physiology. This includes our immune system. By visualizing a positive outcome, chances of survival and healing are increased. To be successful, patients should engage in the process several times per day, sitting quietly for 15 to 30 minutes. Healing visualizations can be quite varied, and often include: seeing the body's immune system destroying the cancerous tumors; visualizing the body as strong, healthy, active and serviceful, and visualizing divine light and love entering the body through the crown or heart chakras bringing about healing by loving the cancerous cells to death. Sattvic Healing Practices Sattvic practices are important for keeping the mind clear and supporting the healing process. A clear mind reflects the light of God. Sattvic practices assist in the healing of karma. Patients benefit from spending more time in nature, taking walks in the forest or by the ocean.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 98

Meditation is the king of all sattvic practices. By finding the inner silence the patient dives deep into the well of unlimited potential. Yoga asana is the queen of sattvic practices, and is among the most transformative practices a person can engage in. Gentle motions reducing tension and inner restrictions combined with diaphragmatic breathing makes yoga asana a perfect metaphor for flowing with nature, allowing her energies to course through us, removing blockages and promoting healing. All patients with cancer will benefit by reducing stress and engaging in activities that bring joy, and should be encouraged to pursue their love of art, music, writing, and other forms of self expression, and be surrounded by loving friends and family. Dietary Therapies Ayurvedic knowledge about diet is quite extensive and patients should follow a diet appropriate to their prakruti and vikruti. Conventional wisdom teaches us that certain foods should be emphasized and others avoided. Cancer patients should avoid all processed, genetically engineered foods, refined sugars, and foods that contain additives. These foods are tamasic in nature and, according to Ayurveda, clog the channels and upset normal bodily functions. Patients should also avoid over-eating. Following the accepted Ayurvedic guidelines for healthy eating include saying grace before eating, avoiding too much water with meals, chewing food properly, combining foods appropriately and resting for a while after eating. Proper food choices are essential to normalize digestion and prevent the formation of ama. Water taken throughout the day should be as pure as possible. The exact diet a patient with cancer should follow depends upon their prakruti, vikruti, state of ama, agni and ojas. The practitioner must make decisions based upon sound reasoning allowing some room for intuitive creativity. For prevention of cancer, it is widely held, even in scientific circles, that a diet which includes large amounts of fruits and vegetables is most likely to prevent cancer. Fruits and vegetables have been found to contain a wide range of phytochemicals that are being shown in animal studies to reduce the incidence of many cancers. Some of these phytochemicals and the foods they are found in include: Sulforaphane (cauliflower), P. Coumaric Acid (tomatoes), Genistein (soy beans), Capsaicin (chili peppers) and Flavanoids (citrus fruits). Healing Cancer with Herbs While everyone is looking for the definitive cure for cancer in an herb, Ayurvedic practitioners know that healing is more than taking a pill. Herbs offer great potential to stimulate the healing process and can even destroy cancer cells. This property of an herb (or drug) is called the cytotoxic effect. While studies reveal that herbs have cytotoxic or antineoplastic (preventing cancerous cell growth) activity, few have documented their exact effect. Historical references often state simply that herbs are beneficial in a general sense, but do not specify which types of cancer they are effective for, or at what stage. In the classical Ayurvedic literature, there are listings of complex formulations for the treatment of various types of arbuda (malignancy). Many of the herbs that are credited with the potential to heal cancer are strongly purifying, ridding the body of toxins, excess dosha and ama. Most of these purifying and reducing herbs are bitter in taste. While there are hundreds of herbs with presumed anticancer effects, several examples of strongly reducing herbs with a reputation to destroy tumors include red clover, burdock root, dandelion root, guggul, turmeric and chaparral. Other specific herbs have been well studied, and include: Green tea (Camellia sinensis), has been shown to reduce the incidence of a variety of cancers, including the most impossible to cure, pancreatic cancer, and also to prevent stomach, colon, and breast and lung cancer. This conclusion was based upon a study of the population of China which showed that as tea consumption increased, cancer rates sharply decreased. A study in Japan showed green tea to reduce the likelihood of metastasis in patients with breast cancer and overall improved prognosis. Still, the main action of green tea appears to be preventative and its effects in patients with cancer are largely unknown. Cat's claw (Uncaria tomentosa) has been shown to actually reduce cancerous cellular growth. These studies were performed on leukemic cell lines in 1998. Manjishta (Rubia cordifolia) has been shown to have mild antineoplastic activity and is often used as a part of uterine and ovarian cancer formulas. Madagascan Periwinkle (Vinca Roseus) is an example of an herb from which anti-cancer drugs have been produced. The young leaves contain two phytochemicals used to produce the drugs vinblastine and vincristine. These drugs help to treat leukemia and lymphoma. It has also been used in the treatment of breast cancer. Shatavari (Asparagus racemonus) and Brahmi (Bacopa Monniera ) has also have been found to possess anticarcinogenic activity. An alcoholic extract of both herbs has been shown to be effective in reducing epidermal carcinoma of the nasopharynx. Shatavari is a rare example of a nutritive herb with anticarcinogenic properties. Ayurvedic Energetics of all Anti Cancer Herbs Mentioned in this Article

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 99

Common Name

Botanical Name

Rasa

Virya

Vipaka

Doshic Effects

Cat's Claw

Uncaria tomentosa

Bitter

Cool

Pungent

PK- V+

Green Tea

Camellia sinensis

Astringent

Cool

Pungent

PK- V+

Manjishta

Rubia cordifolia

Bitter

Cool

Pungent

PK- V+

Madagascan Periwinkle

Vinca roseus Catharathus roseus

Unknown

Unknown

Unknown

Unknown

Shatavari

Asparagus racemonus

Sweet

Cool

Sweet

VP-K+

Guggul

Commiphora mukul

Bitter, pungent, astringent, sweet

Warm

Pungent

VK- P+

Red Clover

Trifolium pratense

Bitter, sweet, sweet

Cool

Pungent

PK- V+

Burdock

Arctium lappa

Bitter, sweet

Cool

Pungent

PK- V+

Turmeric

Curcuma longa Bitter, astringent, pungent

Warm

Pungent

VK- P+

Chaparral

Larrea Divaricata

Bitter

Cool

Pungent

PK- V+

The proper management of a patient with cancer requires all of the skills of the practitioner. Armed with knowledge, compassion and an open heart, the practitioner is prepared to engage the patient and the disease. When working with a patient who is willing to engage in self inquiry and insight and is able to make lifestyle changes the stage is set for miracles to occur. Through the grace of God and the love of Mother Earth, healing is possible.

Parkinson's Disease (Kampavata): Understanding the Ayurvedic Approach


http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles Introduction

Page 100

Parkinson's disease, known in Ayurvedai as "Kampa Vata," is a neurological disorder affecting 1% of the population over age 65 and is the fourth most common neurological degenerative disorder found in the elderly (1). Because this condition occurs more frequently in industrialized countries, some have speculated that this condition may be caused by environmental toxins (2). However, earlier references to this condition preceding industrialization are numerous. Western medical literature from the famous physician Galen, dating back to around 175 AD, gave one of the first descriptions of this condition under the name "Shaking Palsy." In 1817 the physician James Parkinson published a very detailed description of the condition and thus, as the tradition in the West, the disease was named after him (7). Direct reference to the Parkinson's disease in the ancient ayurvedic literature is sparse and refers only to related symptoms including tremors. Thus, the condition is referred to in the modern ayurvedic literature by various names for tremors: Kampavata (tremors due to vata), vepathu (shaking, as in being off track or out of alignment), prevepana (excessive shaking), sirakampa (head tremor), spandin (quivering), and kampana (tremors) (4,5,6,8). Parkinson's disease is most commonly called Kampavata. Ayurvedic Etiology and Pathology (Nidana and Samprapti) As we age, particularly into our later years, apana vayu accumulates (sanchaya) and may become aggravated (prakopa). This leads to the constipation so commonly seen in the elderly. When this is combined with a vata increasing lifestyle and constitutional tendencies, the stage is set for vata to overflow (prasara) into circulation. Overflow causes vyana vayu to become disturbed within the rasa dhatu. Systemic signs of vata disturbance occur, such as dryness of the membranes of the body. Vata may relocate (sthana samsraya) to any dhatus that are weak. When a preexisting weakness resides in the tissue of the brain, this becomes the site of relocation and thus we have a condition of vata (prana, samana and vyana) in the majja dhatu, damaging portions of the brain stem and causing altered coordination and tremors. Additional components of the pathology which are commonly present include vata (vyana) entering mamsa dhatu causing muscle rigidty and prana kshaya (diminished prana) in the manovaha srota causing depression. In addition, kapha appears to be diminished in the majja dhatu in these patients. An increase in vata dries out kapha (cellular structure) in the susceptible region of the majj dhatu (brain stem). This creates an open space inviting vata to become vitiated. While the condition has a predominantly vata pathology, pitta can also play an important role in the samprapti (pathology) as its heat can burn out the celluar structure causing kapha kshaya (diminished kapha) in the majja dhatu, creating the original weakness in the brain stem. Hence personalities based in fear (vata) and intensity (pitta) are most predisposed to this condition and those of kapha nature are the most naturally protected. Medical Pathology Medical research has determined the cause of the condition to be a loss of function of specialized cells in the brain stem which stimulate the production of the neurotransmitter, dopamine (9,1). The cause of the functional disturbance is not known. It is known that Parkinson's disease can occur secondarily to several known causes including the ingestion of anti-psychotic drugs such as reserpine. (Reserpine is a plant alkaloid derivative of the Indian herb Sarpagandha or Rauwolfia Serpentina (8).) These drugs block the action of dopamine on the brain even though normal levels are present. In addition, carbon monoxide and maganese poisoning can instigate the condition as well as other brain tissue abnormalities such as tumors and infarcts. Finally, drug abusers injecting N-MPTP or Meperidine (1-menthyl-4-phenyl-1,2,5,6-tetra hydropyridine (1,3,7).), can cause a form of the disease which has a sudden onset and is irreversible. Signs and Symptoms (Rupa and Laksana) The most common recognizable symptom of Parkinson's disease is known as a "pill rolling tremor." In this condition, the thumb and fingers move uncontrollably in a manner resembling the rolling of a pill between the fingers. Tremors most commonly appear in the hands, arms and legs, though other areas may be affected. Small movements of the hands and fingers may eventually be difficult. This condition called micrographia, can make ordinary daily activities such as buttoning a shirt very difficult. Another symptom is stambha (rigidity), in which movement becomes slow and difficult to initiate. Patients usually have to look at their feet to begin, shuffle forward to and occasionally, inadvertently break into a trot (festination). The arms do not swing in coordination with the usual stride. The face may appear without expression (mask face), dull or depressed, though no depression may be present. Reduced blinking is an early symptom. The voice becomes monotone and expressionless, further causing some to mistake this as depression. Fifty percent of patients will develop dementia- (1)Vishada (depression), can accompany the disease but the symptoms of mask face and monotone voice occur as a part of Parkinson's disease and should not be confused with depression. Upon examination, passive movements of the limbs, produces what is commonly called, "cogwheel rigidity." This is an unconscious resistance to passive motion causing the limb to move with irregular starts and stops or a ratchet type motion. Sensory examination and reflexes are usually normal. Other signs of autonomic nervous system dysfunction may or may not be present, including orthostatic hypotension, constipation and urinary hesitancy (1,9). The most common signs and symptoms of Parkinsons Disease * Tremors * Muscular Rigity * Mask Face/Staring * Festinating Gait Nidanam (Diagnosis) Diagnosis is based primarily on signs and symptoms. Resting tremors (tremors which occur when the body is at rest and there is no voluntary initiation of motion) along with rigidity, loss of facial expression or gait abnormalities strongly suggests the disease. As only 70% of patients exhibit tremors, the other 30% of the cases are more difficult to diagnose (1). This condition may be confused with other causes of tremors, depression and gait abnormalities. Western Medical Treatment Drugs supplying the brain with L -dopa have been the mainstay of allopathic Parkinson's treatments (1,9). The strongest effects of this chemical are seen in the reduction of gait abnormalities and rigidity (1). Additional drugs are given to prevent the catabolism (breakdown) of dopamine. L-dopa http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 101

is often administered in combination with other drugs (1). Surgery to alter brain function and the use of fetal dopamine neurontransplantation are under study (1). Ayurvedic Treatment (Chikitsa) Ayurvedic treatment for this condition centers around the treatment of vata disturbance. Oleation and fomentation form the basis of the constitutional treatment (4). Oleation through massage (abhyangai) and enema (bastii) are indicated as well as the ingestion of oils. Naturally, jathargni must be strong enough to support such as a heavy regiman. If the patient exhibits significant ama and is strong enough, gentle purification procedures should be administered first. Oils medicated with ashwagandha (withania somnifera) and bala (sida cordifolia) are commonly used to pacify vata and build ojas. They are known to be rejuvenative with a strong nourishing action on the nervous system. The herb atmagupta (Mucuna Pruriens - also known as Kappikacchu) has received a lot of attention historically and again in recent years. A study in 1978, published in the journal, Neurology (india), showed its effectiveness on 23 patients diagnosed with Parkinson's disease. This study used only the powdered seed of the plant. In 1990, Manyam published the results of his study in the Journal Movement Disorders in which he found that Mucuna Pruriens contains Levodopamine or L -dopa within its seeds. This confirmed the 1937 study by Damodaram and Ramaswamy published in the journal, Biochemistry (8,10). L-dopa is the precursor of dopamine, the neurotransmitter which is absent or decreased in Parkinson's disease. The findings of these studies were confirmed at the Southern Illinois University, School of Medicine published research which was performed in the department of biology at the University of Groningen, the Netherlands. A controlled trial using a derivative Mucuna Pruriens called HP 200 was found to be effective in treating Parkinson's disease. Ayurveda teaches that a holistic treatment regimen offers the greatest chance of success with Parkinson's patients. In addition to using Mucuna Pruiens (V-PK ++, sweet/bitter/cool/sweet), vata must be pacified at its site of origin in the colon, site of overflow in the rasa dhatu and at its site of relocation in the majja dhatu. Apana vayu disturbance may be treated with moist laxatives such as psyllium (Plantago Psyllium), flaxseed (Linum Usitatissimum), or the traditional formula, triphala. Vyana vayu in the rasa dhatu may be treated with demulcents, such as slippery elm (Ulmus fulva) or licorice (Glycyrrhiza Glabra). And, prana vayu in the majja dhatu may be treated with kappikacchu (Mucuna Pruriens, along with supportive herbs such as ashwagandha (Withania Somnifera). If vata has also entered the mamsa dhatu causing rigidity, herbs which are muscle relaxers and nervine sedatives may be of value. Jatamansi (Nardostachys Jatamansi) and Shank Pushpi (Canscora Dicussata) may be used. If vata has entered the manovaha srota and depression is present, Gotu Kola (Hydrocotyle Asiatica) and Saint John's Wort (Hypericum Perforatum) are examples of herbs which can be added to formulas or used separately. A vata pacifying diet and proper dietary habits are essential to long term success. Additional vata pacifying regimens including daily oil massage (applied by the patient or practitioner) and sensory therapies complete the treatment regimen. Finally, a supportive environment should be created which is not overly stimulating. Meditation and yogic practices are the cornerstone of all holistic ayurvedic programs, as they cultivate a sattvic mind and teach the patient how to manage their internal energies. This is essential for good health. When pitta is vitiated in addition to the primary vata disturbance, care should be taken that treatment and lifestyle do not overheat the mind or body. Herbs such as Gotu Kola (VPK-, bitter-cool-sweet) which are cool and tonify the mind and nervous system may be added to any formula and are essential if there is a distrubance of sadhaka pitta (symptoms of sadhaka pitta vitiation: Anger, overly critical, intense). Another good herb to add to the formula for a pitta-vitiated individual is Gaducci (Tinospora Cordifolia), and excellent bitter, nervine tonic and pitta rasayana. Side Effects of Treatment According to the Materia Medica of the Hindus, patients treated with Kappikacchu (Mucuna Pruriens) have shown mild side effects which include headache, dystonia (abnormal muscle tone), fatigue, tremors, syncope (fainting) and thirst (8,11). Allopathic administration of L-dopamine can cause abnormal movements of the face (tardive dyskinesia) and limbs (chorea) as well as abnormal muscle tone (dystonia) (1). Unfortunately, the drug appears to decrease in effectiveness over time. Some experts believe that taking L-dopa early in the disease increases the overall progression of the condition and choose to only use the drug later in its course (1). Other drugs include amantadine, which improves symptoms in 50% of patients though it is unclear how it works and may caused edema, confusion and liver reticularis. Bromocriptine and pergolide are additional drugs used. Ergot alkaloids may also be used; these activate dopamine receptors causing less dopamine to be more effective. Side effects of this drug include confusion, delirium and psychosis, among others. Additional drugs may be used such as selegiline, propranol, and anticholinergic drugs. These are used either alone or with L-dopa. They all cause a host of side effects and effectiveness is limited. Discussion Ayurvedic regimens have a lot to offer patients with Parkinson's disease. While the pharmocological actions of specific herbs such as Atmagupta (Mucuna Pruriens) are being found useful, complete treatment requires proper lifestyle and daily regiments which pacify the patients vikruti (imbalance) and in the long term, those which are in harmony with the patients constitution. Following a yogic model, patients should be encouraged to look within to discover the underlying psychological and spiritual components contributing to their condition. Since disease is the end result of living out of harmony with one's constitution, understanding where a person is out of o harmony on the physical, emotional and spiritual levels is the cornerstone of Ayurvedic and Yogic healing and the healing of our consciousness. With this understanding, a person can take the actions necessary to bring about harmony and healing. Ayurvedic philosophy teaches us that the harmonious individual with a purely sattvic nature, does not experience disease. Likewise, one who is sick, who cultivates a sattvic mind, brings rapid healing to their body. Hence, all patients should be encouraged to reduce stress and cultivate practices such as meditation, which bring about peace of mind. Future Western scientific exploration of Ayurvedic healing will have to go beyond the pharmocological actions of various herbs, and explore, the effects of ayurvedic lifestyles, regimens and Yogic practices applied as part of a treatment regimen in addition to herbs. While Mucuna Pruriens has a predictable allopathic effect which is easy to measure, outcome studies can be designed to look at complete treatment programs and not simply individual components. The effectiveness of ayurvedic treatment goes beyond the pharmocological and incorporates the behavioral, and ultimately depends upon the internal and subtle energies of our being. While these aspects are hard to isolate and scrutinize, they can be evaluated as a whole, and it is here that genuine ayurvedic research begins.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles References

Page 102

1. The Merck Manual, Seventeenth Edition, Merck Research Laboratories. 2. The role of environmental toxins in the etiology of Parkinson's Disease. Tanner, CM. TINS 1989; 12:49-54 3. Langston JW, Ballard P, Tetrud JW, Irvin I. Chronic Parkinsonism in humans due to a predouce of Meperidine. Analog synthesis. Science 1984; 219; 979-980 4. Caraka Samhita Vol. 1-4, Bhagwan Dash and R.K. Sharma, Chowkhumba Sanskrit Series, Varanasi, (General Reference used for concepts, not specific information) 5. Ashtanga Samgraha of Vagbhata Vol., 1-3 K.R. Srikantha Murthy, Chaukumbha Orientalia, Varanasi 1997 (General Reference used for concepts, not specific information.) 6. Madava Nidanam 7. Treatment of Parkinson's disease in Ayurveda: Journal of Royal Society of Medicine; M Gourie-Devi, M G Ramu and B S Venkatarum. Department of Neurology and Ayurvedic Research Unit, National Institute of Medical health and Neuroscience's, Bangalore, India. 1991 Page 491-492. 8. Paralysis Agitans and Levodopa in Ayurveda: Ancient Indian Medical Treatise, Bala V. Manyam, Division of Neurology, Southern Illinois University School of Medicine, Springfield, Illinois. Movement disorders Vol. 5, No. 1, 1990. Page 47-48. 9. Principles of Internal Medicine: Harrison 10. Damodaran M, Ramaswamy R. Isolation of L-dopa from the seeds of Mucuna Pruriens. Biochemistry 1937;31:2149-51 11. Dutt VC. Materia Medica of Hindus. Varanasi: Chowkumbha Saraswalibhawan, 1980: 148-149 12. Treatment of Parkinson's Disease of Cowhage plant - mucuna pruriens. Vaidya AB, Rajagopalan, TG, Mankodi NA, Antakar DS, Tathed PS, Purohit AV, Wadia NH, Neurology (India) 1978; 171-6 13. Indian Materia Medica, A.K. Nadkarni, K.M. Nadkarni, Popular Prakashan 1976

Restless Leg Syndrome: An Ayurvedic and Personal Perspective


Restless leg syndrome is a neurological condition that is characterized by an uncontrollable desire to move the legs while resting or trying to fall asleep. The condition has no known cause and no known cure and often gets worse as a person ages. It is also not known how many people suffer from the condition though most Medical Doctors report having seen between 1-10 cases. As the condition has been receiving recent publicity, more patients can be expected to report symptoms to their doctors and practitioners. The sensations reported vary from burning sensations to insects crawling on the leg and can very from irritating to painful and may be mild or severe. The most important symptom is an uncontrollable to desire to move the legs while falling asleep. Those suffering from the condition are often prescribed central nervous system depressant drugs in the opiate class as well as dopamine agonists (supporters) such as L-dopa, the drug commonly used for Parkinson's disease. Most patients are sent to see a neurologist, some are sent to sleep specialists and others to psychiatrists. Many people who know my story of self-healing know that in 1997 I was crippled with an autoimmune disorder that affected many systems of my body. After healing from the acute crippling aspects of the condition, I suffered from Chronic Fatigue Syndrome for the next 8 years. What many people don't know is that during this period I developed a wide range of secondary symptoms including severe insomnia, allergies and Restless Leg Syndrome among others. While I have, for the most part healed from the illness that crippled my body, I do still suffer from some occasional odd symptoms. One of those is Restless Leg Syndrome (RLS). My experience of RLS is like this. I lay down at night and I feel an energy build up in my solar plexus. The energy travels from my solar plexus to my left leg most often. I feel the discomfort mostly in my leg and not in my solar plexus. But, during a particularly bad episode, my solar plexus become agitated as well. The energy begs me to move and impacts my breathing. At first, I shook my leg a lot but that did not help. I then found that if I stuck the ankle of the opposite leg under and into the thigh muscle while lying on my belly that the trigger point type massage I was giving my self alleviates some of the discomfort. When the condition was particularly bad, I found that putting pressure on my solar plexus also alleviated or interrupted the flow of energy and I felt a little better. Still, the relief gained from contorting my body in bed was only minimal and temporary. For a long time the condition frustrated me. I did not know that it had a name. I just knew that it contributed to my insomnia and at times I feared going to bed. At times in the past, the condition could get so bad that I simply could not sleep. Sometimes, my insomnia kept me up till the early morning hours. Eventually, I did learn one way of alleviating the symptom that would allow me to fall asleep. That method was through sexual release. I observed that sexual release allowed the energy building up in my solar plexus to flow down and out. Without the release, the energy remained trapped and agitated eventually traveling down to my legs. Sleep came easy. As you can imagine, sexual activity became a part of my falling to sleep ritual. Of course, Ayurvedai and Yoga teach that excessive sexual activity is not healthy. It depletes the shukra dhatu (sexual energy) and leads to low ojas (weak immune system). What's a yogi to do? I continued to observe the condition and found a few additional clues. First, I observed that the condition tended to come on if I stayed up later into the night. By going to bed before by 10:00 , more often than not, the experience would be less intense or would not occur at all. The next observation was that while sexual release decreased the symptom for the one night, the next night it was more likely to occur again. In other words, by engaging in sexual activity I actually made the condition worse over time. On the other hand, the discipline of abstinence while initially making the condition worse, dramatically improved the condition over time. From an ayurvedic perspective, the pathology of the condition includes a disturbance of vata dosha in the majjavaha srota. Vata dosha is responsible for excessive motion and disturbances in the movement of prana. In my condition, it was clear from the agitation to the solar plexus that pitta also played an important role. Hence, it can be said that vata may be pushing pitta out of balance.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles In considering treatment for the condition, the ayurvedic practitioner should consider a vata or vata-pitta pacifying program of diet, herbs and lifestyle. Herbs that may be beneficial are those with the following actions.

Page 103

1. Nervine Sedatives: These help reduce the flow of prana through the nerves and nadi of the physical and subtle body. skull cap and jatamamsi are good examples of nervine sedatives. 2. Nervine Tonics: These herbs help to stabilize the flow of prana through the nerves and nadi of the physical and subtle body while improving the ability of the nervous system to manage stress. Ashwaganda and shankhapushpi are examples. 3. Rasayanas: These are herbs that restore the strength and endurance of the body. Many herbs are considered to be rasayanas including ashwaganda and amalaki. 4. Cool Dipanas: These herbs have a regulating action on agni and on the flow through the manipura chakra. Fennel, dill and aloe vera are examples. Each patient has their own unique experience and each person's path toward healing is often equally unique. Below are additional suggestions on how to manage Restless Leg Syndrome. .These are based on both my own personal experience and my experience working with my patients. 1. The condition may improve if the patient goes to bed earlier, prior to the rise in pitta that naturally occurs after 10:00pm . 2. If the condition is active, consider having the patient get out of bed and perform yoga poses that work the thigh muscles and also those that flex and extend the solar plexus and pelvis. I have found that forward bends, backward bends and spinal twists are all beneficial as well as specific poses that contract the thighs such as the chair pose and the warrior pose series. I would not recommend any poses be performed in a manner that is too active. All poses should be performed very slowly with great attention to the body and breath. 3. Have the patient perform alternate nostril breathing before bed. 4. If your patient has found that sexual release alleviates the condition encourage a period of abstinence to build the shukra and the ojas. 5. Avoid the use of stimulants such as caffeine and nicotine 6. Avoid the use of white sugar By living an Ayurvedic and Yogic lifestyle, the nervous system of the body becomes balanced and healthy. This type of lifestyle supports the healing of all disease. Through the proper use of the senses and by following the specific herbal and lifestyle suggestions above, I am confident that patients with Restless Leg Syndrome can recover and live and sleep normally. This is not to say that the journey is easy, it most certainly is not. We must always remember that even small changes toward harmony in our lifestyle can stimulate the healing process and make dramatic changes in our well being.

Intermediate Articles Ayurveda and Massage


Ayurvedai, the ancient science of healing from India has always utilized massage as a part of its regimens for healing. From an Ayurvedic perspective, different forms of massage are useful to different people. The form of massage utilized is based upon a persons constitutioni and imbalance. Ones constitution is the inborn or inherent balance of energies in his or her body and mind. In Ayurveda these are quantified in the understanding of the Doshas. There are three Doshas known as Vata, Pitta and Kapha. These three energies control the formation and functions of the body on the physical and emotional levels. In harmony the body is healthy but as the doshas move out of harmony the body expresses itself in the form of disease. Each individual has his/her own unique balance of these energies. As a result each individual expresses himself differently in the world. Each person has a different type of body frame, degree of oiliness in the skin, sensitivity to pain and many more characteristics that can be understood by knowing a persons unique constitution. This is why Ayurveda sees all people as individuals recognizing that one persons elixirs is another persons poison. As an example, people of Kapha nature have skin which is naturally oily, soft, and supple. They also tend toward being heavy, feeling cool and moving slowly. If these individuals use cooling oils like coconut, the cool and heavy quality of the oil will sedate them even more and may cause oozing skin conditions. On the other hand warm, lighter oils like safflower can be added to another warm oil like almond to make a much more balancing massage oil for Kapha individuals. In addition other warm, stimulating essential oils could be added. While other people of Kapha nature can do well with warm, stimulating oils, they also thrive with dry massage using powders. In addition to the science of choosing or making oils for massage, Ayurveda recommends different forms of massage for different people. These principles can help a person understand why some people are drawn to polarity when others are drawn to deep tissue therapy and Rolfing. If a person is receiving the wrong form of massage for them, it can lead to greater imbalance physically and emotionally. Following our example above, people of Kapha nature who tend to be stocky, muscular, carry a little more weight and tend toward lethargy benefit from deep tissue massage which is more stimulating while gentle massage strokes like effleurage or polarity can add to their already sedate nature. Massage is also used in the Ayurvedic therapy known as Pancha Karmai. This is a therapy, which aids in detoxification. While massage with appropriate oils is only one part of this therapy, the knowledge of its role helps a person understand the effects of massage on their individual body

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 104

type. During this form of massage called abyhanga, two practitioners participate in a rhythmic massage, which in conjunction with the oils used, liquefies toxins in the body so they can be easily expelled through other processes. Finally, another area Ayurveda includes which is related to massage is the art of Marma Point Therapy. Marmas are special energetic points in the body with relationships to organ function, metabolism and emotional states. They bare similarities to Acupuncture points and many scholars hold to the view that Ayurveda is the foundation of Chinese medicine. Marma points are typically stimulated by hand pressure, massed with special oils or stimulated with medicated steam. Dr. Marc Halpern is the founder and director of the California College of Ayurveda located in Nevada City, California. He is a nationally known lecturer on the subjects of Ayurveda and Yoga and has written numerous articles in newspapers and magazines.

Ayurveda, Service, and Enlightenment


Each person is put on this planet for a purpose. Ultimately, according to Sankhya philosophy, our highest purpose is simply to have experience. That will happen no matter what we do. The question is, what will we do and what will the impact be upon our life and our soul? If we are living in harmony with the rhythms of life, the nature of our service varies with our stage of life. During our formative years (kapha time), our primary role is to learn and grow. At this age, we generally take more than we give. This is natural. Service that does occur is more of an experiment designed to further our learning about life. When a Boy Scout performs community service, the lessons they are learning generally exceed the service they are providing. It is during the second phase of life that nature has intended for us to become serviceful. This phase could be called the service phase. Ayurvedai calls it the pitta phase. At this time, we take our preparation and put it to use. The quality of our preparation significantly impacts the quality of the service we provide. This phase begins biologically between the ages of 13 and 16 though we generally don't enter this phase in modern society till between the ages of 18 and 22. Some enter even later. When we do, we take on a job or a career. This time of life is designed such that each person becomes a part of the community, providing a service that allows the community to function. In the ideal capitalistic society, each person is rewarded according to the quality, quantity and importance of the services provided. During the third phase of life, nature has intended for us to reflect upon the work we have provided and the life we have lived. This is the vata time of life and could be called the phase of reflection and teaching. This period generally begins the ages of 55 and 70. During this time of our lives, each person benefits most by spending more time in meditation and reflection and cultivating their spiritual connection. While service is winding down, it is not altogether over. The person in their vata time of life, reflecting upon what they have learned now has a responsibility to share and pass on the wisdom and experience they have gained. This can occur in several ways. One is through spending time with those beginning their service phase. Those in the vata time of life make the best coaches. Technology may change but not the fundamentals that drive individuals. There is great value in the wisdom that resides in the heart of the elderly. Another way for those in the vata time life to serve is to be of some assistance in childrearing. While it is not practical for those in the vata phase to take on a primary role, a supplemental role that supports the family unit is of value and often reduces the stress upon the parents in their pitta phase. Sadly, reflecting the dysfunction of the family unit and society as a whole, those in their vata time of life do not often receive the opportunity to share what they have learned. Often rejected by their own children or kept at a distance, the elderly die with their secret wisdom. The person who enters the vata time of life and is unable to serve the next generation is also going to be less healthy as a result. Thus, it is a lose-lose situation between the elderly and their children. To keep healthy, the elder can choose to share their knowledge with those who are receptive. Through volunteer organizations in most communities, the elderly can find fulfillment in passing on their knowledge and wisdom. The elder must often seek out this resource, however, as no one else will do it for them. Thus, each person has ultimate control over to what extent they serve. At any stage of life, service is important. Service helps the youth learn, the adult contribute to the functioning of society, and the elder pass on their knowledge and wisdom. When service is provided in the spirit of selflessness, service transcends the realm of the physical and enters the spiritual. Provided in this manner, service becomes a means of exhausting karma and liberating the soul as the individual moves closer to enlightenment. However, when service is provided merely for what a person will receive in return, karma is accumulated and the chains that bind the soul to the physical realm become stronger. This individual continues on in the drama of the physical illusion and all the pleasures and suffering that come with it. Recognition of the phases of life provides each individual with a road map of understanding how to best be of service. Surrender to the divine currents that move us through these phases is a pre-requisite to self-less service and the spiritual benefits that come with it. Health is achieved by humbly providing service to the best of one's ability.

Ayurveda, Spirituality and Meditation


Ayurvedai, the traditional healing system of India is often looked at as a way of optimizing the functioning of the body. Ayurveda is capable of assisting in the healing of many conditions as well as extending life itself.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 105

The knowledge of Ayurveda has its roots in the Vedas, the sacred texts of India from which many spiritual philosophies and religions have sprung. These include Hinduism, Buddhism, Jainism, Yoga and others. It is a science not only of the physical body, but it goes beyond into the understanding of consciousness itself. Ayurveda's sister, Yoga, is quite well known for its physical stretching exercises. Yoga is actually much more than this--it is a complete science and philosophy leading to enlightenment. Likewise, Ayurveda is much more than a science of understanding what foods are right for you. It is a science of using health as the basis of ones journey toward enlightenment. In fact, Ayurveda and Yoga are two sides of one coin. Ayurveda keeps the physical body healthy so that one can pursue spiritual goals while yoga is the path of spirituality. Ayurveda is not a religion any more than yoga is a religion. They are spiritual sciences applicable to ones journey regardless of religious faith. Both sciences support a person on their journey toward self-realization or the direct knowing of their nature as spirit or soul. Scriptural study, whether it come from the East or West, illuminates this journey. Ayurvedic psycho-spirituality is based on the idea that we are all souls growing and evolving toward enlightenment or reunification with God. This can easily be viewed as entering the gates of heaven--for what is more heavenly then becoming one with God? Along this journey of our evolution there are naturally challenges which inspire us to grow and evolve. Some come to us in the form of health challenges, others are challenges in relationships or finances. They are in a sense gifts, for without them there would be no motivating force behind our growth as spirits. The three Gunas are the grounds from which we come to understand ourselves emotionally and spiritually. Guna is defined as the qualities of nature. Sattva is the quality of clarity and purity. When our minds are sattvic, or pure, there is a natural innate connection between ourselves and God. With this awareness, our highest most virtuous qualities manifest. Our minds are much like a still lake and the light that reflects through it is the light of God. Rajas is a state of activity and distraction where we forget our true nature as spirit and get wrapped up in the dramas of our lives. As a result we get caught in the experience of emotion and the challenging feelings of fear, worry, anxiety, anger, resentment, and attachment. If you imagine the clear lake of sattva, rajas is that lake after a rock has been thrown in and now it is disturbed. Each wave is a challenging emotion. Tamas is a state of darkness and inertia. In this state of being, not only are we unaware of our connection with God or spirit, but we spiral down into our own darkness and become harmful to ourselves or others. With our darker nature being dominant, we take actions such as violence or vindictive behaviors, or possibly addiction and suicide. Any harmful act reflects our own Tamasic nature. If you recall the clear lake of sattva which had become rajasic when the rock was thrown in, now it has been stirred up and is muddy. The darkness is Tamas. It is our spiritual journey to move from dark to light, from ignorance to awareness, or from tamas to sattva. It is said in Ayurveda that Rajas and Tamas are the causes of disease. The actions taken and the emotions felt by the rajasic and tamasic mind upset the balance of the three Doshas (bioenergies governing the functions of the physical body): Vata, Pitta and Kapha, thus leading to physical disease. Sattva is the sole cause of health. Disease cannot affect the sattvic person--the one who has awakened into the light, therefore we could say that disease is the end result of forgetting our true nature as spirit. Once we forget, we act out of harmony with nature. These actions bring about disease. Healing involves the cultivation of harmony or sattva. Ayurveda sees disharmony as the sole cause of disease. Healing takes place through a harmonious relationship with our environment. Ayurveda prescribes many regimens to bring about harmony or sattva in our lives. These regimens are numerous and to the beginner can quickly seem overwhelming to perform. Recommended actions include eating slowly in a peaceful environment, using proper aroma and color therapy, going to bed early, awakening with the sun or earlier, applying oil to the body, meditation, yoga and many more. Students often ask why it is so difficult to adopt a harmonious lifestyle. The answer is simple. It is because we are not yet fully awakened to our spiritual nature. How can we live in harmony if we are not connected to our higher purpose in life? Without knowledge of higher awareness, it is our human nature to act as though we are only our senses and our mind. Our senses fear what is uncomfortable and desire only what gives us pleasure or great highs. The creation of harmony in our lives brings with it a rejection of that which brings us our highs, for each high is just a fleeting moment destined to pass and leave us desiring more. Ayurvedic and yogic practices bring us peace, not highs. They sustain us; they do not burn us out. Yet to get to this place, one must go through the fire of awakening our self awareness. This process is honest and not always pleasurable. With honesty about ourselves at first there is discomfort and pain so we move away from it. We drop those practices which, though difficult, lead to harmony and light because the light hurts our eyes. So how do we go about creating harmony? How do we become successful travelers on our journey? There are many roads of empowerment but none is greater than our own direct self experience of God. This is achieved primarily through meditation and prayer. In the quietude of consciousness lies the light of God, the infinite. This light can fill us and sustain us, it can empower us to create change. The more that we come to know our nature as God or spirit, the more we are empowered to act harmoniously. The process begins for many with formal meditation. It ends when we meditate every action in our lives. When our lives become a meditation, ego slips away, exposing our true nature. Now we are ready to join pure consciousness, pure awareness. We become one with God. Namaste.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 106

Ayurvedic Education in the New Millenium


As we move further into the new millennium, there is a growing fascination with the traditional wisdom of ancient India. Perhaps, this is because it is based on laws of nature that are timeless. Hence, it is as relevant to our well being today as it was thousands of years ago. This is especially true for Ayurvedai, the ancient and holistic healing system, which has been practiced in India for over 5,000 years. Ayurveda is a complete medical science. There are even many Ayurvedic specialties including geriatrics and pediatrics along with internal medicine. In India today, Ayurvedic medicine flourishes along side Western allopathic medicine. Many Indian physicians are trained in both disciplines. While the structure of the professions may seem similar in some aspects, their understanding of disease and approach to improving health are entirely different. Western health care systems are based on statistical models of healing. Rather than healing the individual who has a disease, Western medicine focuses on healing only the disease. Statistics tell physicians what methods will alleviate the symptoms of disease in most people. This method is useful for improving public health but does little for the individual who does not fit into the statistical norm. Ayurveda understands that each person is a unique individual and each person's path toward health and healing is equally unique. Ayurveda is based on the idea that each person has a fundamental balance of energies in their body which make up their particular constitutioni, with each person's constitution being uniquely their own. Determined at the moment of conception, an individual's constitution determines what is in harmony and what is out of harmony for each person. If a person exposes themselves to environmental influences (sound, color, aroma, and food) that are not harmonious with their fundamental nature, disease will result! As a person reestablishes a harmonious lifestyle, people heal and diseases no longer express themselves. Ayurveda understands that symptoms are only the body's way of communicating disharmony. When an area of disharmony is corrected, the symptoms disappear. By contrast, the Western method of drug treatment defines cure as the alleviation of symptoms. This is most often accomplished by providing patients drugs that cover up symptoms. This method essentially silences the body's voice. With the voice (symptom) silenced, a person is able to continue a disharmonious lifestyle. However, the body's voice cannot be silenced forever. Eventually, either the symptoms return or new symptoms emerge-often more severe than the original. There are many holistic health traditions and each has its own idea about the cause and correction of disease. Ayurveda is unique in that in begins with an understanding of a person physically, emotionally and spiritually. In this way, Ayurveda is truly holistic, accounting for the whole individual. Most alternative health care systems only address either the physical body or the mind - body connection. Ayurveda's body - mind spirit approach is capturing the hearts of people throughout America who realize that we are indeed individuals at each and every level. One of Ayurveda's basic tenants is that nothing is right for everyone and everything is right for someone. This principle teaches that all disciplines and therapies have value. Ayurveda is a science of understanding what will work best for a specific person. It is not a dogmatic science stating that everybody must live one way or take one path toward healing. Ayurveda is defined as the "science of life". Hence it encompasses everything that affects one's life. Ayurveda is a path of finding out what has value for an individual. Some people thrive on spicy foods while others get indigestion. Some people need more sleep than others do. Through Ayurveda, people learn what foods, herbs, colors, aromas and sounds are best for them. In today's modern world, stress is the number one cause of disease and unhappiness. Ayurveda's basic principle is that where there is harmony, there is health. Where there is disharmony there is disease. Ayurveda is the path of returning to harmony. This concept of harmony means living in harmony with one's environment through each of the five senses. This way of life is stress free. And, by reducing stress on the system, Ayurveda heals. Ayurveda focuses on natural, holistic therapies that create an optimum environment in the body for healing to take place. By maximizing the body's healing potential, the body has the best possible chance of healing itself. Ayurveda utilizes dietary, herbal, aroma, color, sound and massage therapies as well as yoga and meditation to bring about healing. Today's Ayurvedic practitioners are well trained in each of these areas allowing them to work with nature to correct imbalances within the body. In America today, Ayurveda is growing into a complete health care profession that is based on timeless natural laws of health and healing. The Ayurvedic profession, though relatively new in America, is growing rapidly. Demand for Ayurvedic practitioners is also growing rapidly. A career in Ayurveda is rewarding on every level. The California College of Ayurveda (CCA) was the first state-approved College for the clinical study of Ayurveda in the U.S. The CCA has a clear focus and intention to thoroughly train Ayurvedic practitioners. Our program leads to certification as a Clinical Ayurvedic Specialist (C.A.S.). A C.A.S. is one part coach, one part counselor, one part teacher, and one part guide along the journey. Providing healthcare through Ayurveda unleashes the potential of the human body, mind and spirit. Since opening its doors in 1995, more than 100 C.A.S. practitioners have graduated and established practices. And, nearly 50 more will graduate each year. In 1998, with the help of the College's students and graduates we formed the California Association of Ayurvedic Medicine (CAAM). And, in 1999, we helped form the National Ayurvedic Medical Association (NAMA). As the Ayurvedic profession has grown, the College has evolved to meet the changing needs of the profession. Today, the College's Clinical Ayurvedic Specialist program is more extensive than ever before.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 107

The main center of the California College of Ayurveda lies in Grass Valley. In addition, the College has expanded to offer satellite classes in the San Francisco Bay Area as well as Southern California. The California College of Ayurveda is the largest and most successful college of its kind in the country! New C.A.S. programs begin every few months and are offered in two formats: Full Time and Extended Weekend courses. In addition to its educational facility, the College runs the world class Ayurveda Healthcare Clinic. People from across the country receive the highest quality of Ayurvedic health care in an environment that is nurturing as well as academic. The College's clinic offers personal consultations and health care coaching to help people understand their true constitutional nature and make positive lifestyle and dietary changes. The College's clinic also offers pancha karmai services. Pancha Karma is the process of purifying and rejuvenating the body. Utilizing specialized massage techniques, oil therapies and other exotic techniques, pancha karma is a process a patient goes through to create the deepest physical and emotional healing possible. Patients often receive 5-10 days of continuous therapies lasting 2-3 hours each day. This special program removes toxins from the system and restores the internal vital energy to the body. The process is both rejuvenating and deeply spiritual. Healing is a journey. The path to optimal health is neither short nor easy. Ayurveda, however, offers clear guidelines on how to succeed along that path. Most patients who enter into Ayurvedic care continue with a practitioner for 6-12 months. During this time the practitioner develops and implements a program of care based upon the uniqueness of the individual. And, most importantly, the practitioner educates the patient to understand their constitution and how they relate to the world around them. With this knowledge, a person can create and environment supportive to the healing process. People are like plants. If plants receive the proper quality and quantity of sunlight, food and water, they will thrive and produce lots of flowers and have a rich color. However, if the environment is less than optimal, the plant may live but it will not thrive. It's color will not be as rich nor its flowers as numerous. People are very much the same. If the environment is not optimal, people live but do not thrive. Creating an optimal environment takes time and should not be rushed. It involves subtle, though significant lifestyle changes. Making these changes parallel a change or growth in consciousness. As consciousness evolves, the experience of life changes from one of unhappiness and disease to one of joy and optimal health.

Cultivating the Ayurvedic Profession


In 1995 The California College of Ayurvedai (CCA) opened its doors with the commitment to provide the finest Ayurvedic education available in the United States and in fact, to provide Ayurvedic education on par with our colleagues in India. Today, nearly two years later, this goal has became a reality. Ayurveda is the traditional medicine of India. Translated from the Sanskrit, Ayurveda means the knowledge or wisdom of life. While a medical science, its scope enters into the realms of the spirit and the transformation of consciousness. Ayurveda's fundamental philosophy is that disease is the end result of living out of harmony with our environment and in order to re-establish optimal health, we must discover where we are living out of harmony and then adopt a life style which brings us back into harmony. This simple philosophy takes the individual onto a journey which goes deep inside of ones nature. Utilizing methods of care such as Pancha Karmai (detoxification), proper diet, yoga, meditation, herbalism, aroma therapy, color therapy, sound therapy and lifestyle analysis, Ayurveda guides the individual back onto their path toward optimal health. We relate to our environment through our five senses When we have harmonious relationships, our bodies and minds are healthy and stable. However, when we indulge our senses in disharmonious ways our bodies suffer and disease is the end result. We make choices every day, our health is the end result of these choices. While the benefits of a proper diet are well known, we also make choices of how to use our other senses. For instance, each day with our sense of vision, we can either choose to look upon beauty or upon violence. Simply surrounding ourselves with flowers aids our healing process and strengthens the body and mind. Gazing at natures gifts brings harmonious energy into our body. Looking at violence on television, movies or in real life causes our minds to become toxic. Because of the mind -body relationship, our bodies follow by becoming ill. We also see this happen when we sit in front of a computer for long hours or get lost in the concrete jungle of the city. Spending time in nature aids our bodys healing process. As important as vision is, all of our senses are equally important. Taste, touch, sight, sound and smell bring energy into our bodies. If we take in harmonious energy, health is the end result. In Ayurveda we recognize that everyone is an individual and has a unique constitutioni. This constitution determines what is harmonious for you and what is disharmonious. Not everything is right for everyone and everything is right for someone! Hence, Ayurveda is a path of self knowledge which guides harmonious action. Becoming popular in the 1980s, interest in Ayurveda has grown steadily leading to the formation of the first formal Ayurvedic colleges in this country. Approved by the State of California, The California College of Ayurveda is the first state-approved college for the study of Ayurvedic medicine in the country. Committed to excellence, the CCA offers a two-year training program which combines classroom education and independent study culminating in a six-month clinical internship, either in the students own community or at CCAs clinic, the Center For Optimal Health . The College attracts a diverse body of students from around the world. Considered the first clinically-oriented program of study to exist outside of India, the CCA program has been approved for its authenticity and comprehensive approach through Ayurved/Shikshan Mandal, a governmentauthorized accrediting agency in India. This acknowledgment allows these graduates to perform an additional internship in India if they desire.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 108

Dr. David Frawley, the Director of the American Institute of Vedic Studies in New Mexico and author of Ayurvedic Healing and theYoga of Herbs , states: "The CCA is the finest Ayurvedic educational institution in the United States. At a time when Ayurveda is growing rapidly, the CCA sets the standard for educational quality. Their program of study and internship have brought Ayurvedic education to a whole new level in the West. They are truly leaders within the profession." At a time when so many are taking a second look at how we approach health care in the United States, the role of Ayurveda should not be underestimated. The CCA, in conjunction with other leaders in the Ayurvedic profession such as Dr. Deepak Chopra, are challenging the way ordinary people view their bodies, their health, and the cause of disease. As we establish an independent Ayurvedic profession in this country, the impact that we will make will change the course of health care forever.

Dealing with Conflict: A Yogic Perspective


Conflict appears to be a part of many lives. It seems to be all around us. It is prevalent in the Ayurvedic and Yogic communities, in the family and on the World stage. To be alive as a separate entity on this planet sometimes means bumping into other peoples separate identities. We identify our selves with many things: our bodies, our clothing, our personality, our work and our history are only a few. Most people also identify themselves with their beliefs and perceptions. We tend to believe that how we see the world is the right view of reality. People of pitta nature are most challenged by overly identifying with their perceptions. The fire in the mind is capable of burning away false illusion and revealing truth. This occurs when the mind is perfectly clear and the individual is purely sattvic. As most people are not purely sattvic, there is some distortion to what a person of pitta nature perceives. Taking their perceptions as real, leads a person of pitta nature toward intense feelings. When a person of pitta nature's perceptions conflict with another person, the feeling that arises is anger. Anger generates the actions of conflict. In the bar, it creates a brawl, in the family an argument; in political organizations it generates angry letters and counter letters to the membership. Much of society deals with anger in the "civilized" fashion of law suits. There must be a lot of anger as there are a lot of lawsuits. In the macrocosm of a country's collective consciousness, nations deal with anger in the form of war. In the microcosm of our own lives all harmful actions (physical or otherwise) taken out of anger and frustration is an expression of our war-like nature. Pitta is the warrior. Always right, the war becomes a passionate, self righteous conflict. George Bush is a warrior. Ariel Sharron is a warrior. Sadam Hussein is a warrior. Bin Laden is a warrior. Some members of CAAM are warriors, some students are warriors and some teachers are warriors. Warriors live for the righteous fight. Warriors live to be right. Warriors destroy to be right. That is, until they awaken. As the person of pitta natures becomes more sattvic, the mind becomes clear and the pitta person perceives the higher truth. There comes the realization that each soul is growing, learning and evolving and taking the best actions they can based on where they are on their journey. I really don't believe that anyone wakes up in the morning as says to themselves, OK, I'm a bad guy, how can I do some really bad things today. Rather, most people rationalize their actions in a manner that makes them feel good about themselves and look good to others. Ordinary people believe their own rhetoric and believe they are right. Having pierced the illusion, the sattvic pitta person chooses to remain above the maya (the play of consciousness) and does not engage their enemy in battle. To do so only is to deny the Truth they see so clearly. In Vedanta, "Tat Twam Asi" means "thou art that". When we engage others in righteous holy wars, we are our own enemy. When we harm them, we harm ourselves and we remain bound to the wheel of life, death and suffering. In the absence of anger there is both compassion and amusement. There is compassion for the struggling soul and amusement when we find ourselves being drawn into a conflict when we know better. Amusement often acts as a windshield wiper as we drive down the highways of life. Seeing clearly through a clean windshield (the mind) we can exit the highway and take the road less traveled up to the highest summit. From there it is all clear. Want to live in a peaceful world? We must first make peace with ourselves. Then, we can make peace with our families and our communities. When enough people live this way, we shall no longer express our collective consciousness in the form of War. Peace begins with each one of us. Peace begins with compassion.

Empowerment, Spiritual Growth, and Optimal Health


Ayurvedic health care at its best facilitates a transformation of consciousness leading toward harmonious actions, optimal health, and peace of mind. There is no real healing without a transformation of consciousness. We create our current life situations. This is true of our entire experience of life: financial, career, material, emotional, relationships, and our health. Realizing that we are the creators of our experience offers us a tremendous opportunity to create the experience that we want to have. After all, only if we have the power to create our experience can we have the power to change it. If our experience now is one of sickness, by taking control over the experience we can re-create a state of health.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 109

The power to create one's experience is what is often called " personal power." It is cultivated by taking responsibility. Real power begins with responsibility. Only by taking responsibility does anyone gain the ability to respond. When we shunt responsibility on to others or onto factors outside of ourselves, we become disempowered. We become the victims of factors that are out of our control. Vedanta, the great teaching that underlies most Vedic systems of spirituality, teaches that the world we live in is a reflection of what is going on inside of us. It is nothing more and nothing less. "Neti Neti," - not this, not that -, is an important mantra. It is the negation of the outside world and its experience. It focuses truth toward the inside. At our core lies the power to create. Yes, we are all "Creators." We do it every day and most of the time we keep re-creating the challenges we experience again and again. We do this subconsciously, ignorant of how to work with the power of creation. Stuck in a circular path of re-creation, we figure that the cause of our illnesses and unhappiness must lie outside of ourselves. The cause must be the pathogens, the government, the boss, the employees, the kids, the parents, the corporations, etc., etc. WAKE UP! The cause is inside. That is the only cause that makes a difference. Most people shy away from taking responsibility. After all, who wants to be responsible for illness and suffering? This is because most of humanity is very JUDGMENTAL. When judgment is added to responsibility it becomes BLAME. No one wants to be blamed for anything. We are quick to accept responsibility for the good in the world and just as quickly shield ourselves from the blame for what goes wrong. There is no reason to ever accept blame. Take away the judgment and there is only cause and effect. This is the law of KARMA, and karma is nonjudgmental. It is a reflection of past actions. If you do not like the effect, put new causes into action. Create new effects! Vedantic thinking is very empowering! So the question of the day is, "What are you going to do differently NOW?" I will suggest that, deep down; each person already knows what he or she needs to do differently. Most people, deep inside, recognize the disharmonious actions that they are performing and know that they need to change them. If a person takes some quiet time for self-reflection and inquiry, the changes that need to be made become clear. Doing them is the challenge. This is where Clinical Ayurvedic Specialists can come in. Our job is to support positive change and growth toward optimal health and peace of mind. Sometimes, our job is as simple as reminding patients to look within and identify their disharmonious actions. Other times, we peek in their lives and help them to identify those actions. Once the actions that need to be changed are identified our role is simple: hold the patient accountable. We must be a constant reflection of what they already know. Do not be afraid to remind your patients that they have the power to change. Do not be afraid to remind them that they control the outcome of their care. Do not be afraid to give them the power to control their lives. When they take true responsibility for their circumstances and move toward greater harmony, they are harnessing the power of the divine, and this fills up every cell of their body. Healing is a matter for fact. Where there is harmony, there is health. Where there is disharmony, there is disease. To be effective in helping people accept responsibility for their level of health and peace of mind two things are necessary. First, take responsibility for your own. That's right; begin today and stop blaming others. Second, practice non-judgment. It's not easy, so practice on yourself first before practicing on others. Watch what happens. Watch how your own life begins to change as you stop blaming yourself and start taking full responsibility. You will begin to feel something special you may have never felt before. That special something is "unconditional self love." When you have enough of it, you will naturally begin sharing it. You won't have a choice, your cup will overflow. In your consultations, unconditional love and compassion will create a sacred space for healing to occur. When you purify yourself of judgment, your patients will feel more comfortable opening up and becoming vulnerable with you. Begin by watching your words. Let go of right and wrong, good and bad, praise and blame, because you can't have one without the other. Change the words as you hear them come out of your mouth. Later, watch your thoughts. Pay attention. Change them too as they arise. Smile within when you catch yourself. That smile is an act of self-compassion. With practice, we can all become more non-judgmental, compassionate, unconditionally loving people. Through our practices, we can inspire others to become more so as well. With clarity, and some effort, we can take full responsibility for our lives, become divinely empowered individuals, and build lives of greater health and peace of mind. If that is not enlightenment on earth, I don't know what is.

Fats and Oils -- Has Science Gone Astray?


Fats, the long time enemy of those who want to prevent heart disease, is getting a second look in light of new evidence that reveals that fats may play an important role in the prevention of some cancers. Recent research published in the British Medical Journal has revealed that while low levels of fats protect us against heart disease, they may also increase our susceptibility to certain kinds of cancers. Another study revealed that milk fats contain substances protective toward our bodies which prevent some cancers from forming. In light of this new research, it is important that each person reassess their attitudes toward fats and oils. Cardiovascular disease (CVD: heart disease and strokes) is the number one killer in the United States. Each year it kills more than twice the number of people as all cancers combined. Modern methods of nutrition have focused on the prevention of this group of diseases though diet and exercise. A diet low in saturated fats and cholesterol has been the cornerstone of prevention. Repeated studies have concluded that lower blood cholesterol levels and trygylcerides (circulating fats) reduce the incidence of these conditions. In addition, it has been shown that exercise also lowers their incidence in part through raising HDL and Lowering LDL. (HDL and LDL are often called good and bad fats; they are proteins that carry fat within the body).

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 110

The new research showing that lower fat levels may increase the incidence of some cancers should not come as a great surprise. Fat has always been known to play an important role in the body, particularly in the production of all cell membranes, many hormones, the sheaths that surround nerves, and the oils that keep our skin healthy. Those who receive too little fat in their diet are more likely to suffer from a multitude of conditions including hormonal imbalances, brittle hair and nails, dry skin and Raynaud's disease (cold, painful sensations in the fingers, toes, ears and nose due to vasospasm of the small vessels.). It would be wrong to conclude that fat is either absolutely good for us or absolutely bad for us. Perhaps this is why there has been so much confusion and disagreement among the experts. Effective arguments can be made for either point of view. Dean Ornate, MD, well received as an expert in nutrition, advocates very low fat diets as being optimal for preventing and reversing, heart disease. Another recognized expert, Robert Atkins, MD, blames heart disease on high carbohydrate diets and advocates low carbohydrate, high protein diets. He does not recommend restricting fat. Could both experts be right? Perhaps, future research will try to answer an as yet, unasked question. Could higher levels of fat be good for some people and harmful for others? If so, who would fall into each category? Ayurvedai, the traditional healing system from India, is based upon the understanding that each person is an individual with unique nutritional needs. Ayurveda teaches that those people of vata nature, who are lighter, thin boned, have narrow faces and thin, scanty hair, dry skin and a nervous or anxious nature benefit from extra fats and oils in their diet. In fact, according to Ayurveda, the oils reduce their risk of cardiovascular disease. Meanwhile, those of a more pitta nature, who have a moderate build, focused, intense, deep set eyes and early graying of the hair and those of kapha nature (stocky, dense bones, short necks, round faces, generally calm and relaxed) become unhealthy when exposed to too much fat. Those of a kapha nature are understood to be the most susceptible to traditional risk factors of cardiovascular disease. Increased body weight is a known risk factor of CVD and kapha individuals having a slower metabolism are often overweight. With all of this conflicting information, what is a person to do? I am reminded of the wise words of the great rishi (mystic) Patanjali in the Yoga Sutras. In summary he says, "...take only those foods which are pure and produce a clear mind. Take them all in moderation." Moderation is the best choice for the general community. If you are very thin, do not fear fats, they are your friend. As Ayurveda teaches, they may reduce your risk of CVD and also of other conditions such as anxiety. It is best to take healthy fats from naturally occurring sources such as vegetable oils, nuts, milk and eggs. Oils such as olive, sesame and ghee are the best as they are somewhat heavy oils. They have a moderate percentage of saturated fats and are high in mono-unsaturated fats. If you are heavy, reduce your intake of fats. Not only will they increase your risk of CVD but also of diabetes. If you do take oils, use polyunsaturated oils such as safflower, they are lighter. Everyone should avoid excessive un-natural fats such as those from deep fried foods and oils which are old and rancid. For specific individualized dietary plans, see a Clinical Ayurvedic Specialist. And, remember, to further reduce your risk of cardiovascular, avoid smoking, exercise regularly, relax often and have your blood pressure checked regularly. Beware of modern science. There is a tendency to leap into the current theories being promoted as though they express the whole truth. Modern science is outdated every ten years, replaced by newer, still incomplete information. It was, after all, "modern science" that once told us that babies would thrive more on bottled milk than on breast milk, that the chemical DES was safe for pregnant woman, that marijuana has no useful medical value and that you can safely loose weight by taking the drug phen - phen. Modern science still tells us that pesticides in reasonable doses are safe. Use common sense and intuition. All great traditional healing sciences (Native American, Ayurvedic, Chinese) focus on principles of truth, based in spirit, tested though time and which stand eternal. Moderation is the safest approach unless a person is guided by an expert in the field.

Healthy Digestion - Healthy Body!


According to Ayurvedai, the traditional medicine of India, the digestive system is the physical root of most diseases in the body. In other words, as disease develops, its early signs are often seen as digestive problems. Gas, constipation, diarrhea, indigestion and bloating are all considered to be warning signs of future problems that are more serious. If the digestive system is properly cared for many diseases can be averted and diseases that are present have a better chance of healing. Ayurveda places a lot of emphasis of the care of the digestive system. In doing so, Ayurveda addresses not only what food is best for an individual but how food is eaten and how it is combined. If proper food is taken and it is taken in the proper manner most digestive problems go away. For those that do not, Ayurveda utilizes herbs to normalize the function of the digestive system. How do you know if you have digestive problems that may cause future challenges? Most of the signs are obvious. If you have gas, bloating, constipation, diarrhea or cramping you have mild but important signs of imbalance. If you have been diagnosed with irritable bowel syndrome, ulcers, ulcerative colitis, diverticulitis or GIRD (gastrointestinal reflux disorder), your challenges are more serious but can still be helped. The knowledge of Ayurveda is important to the correction all digestive imbalances. Proper digestion begins not with what you eat but how you eat! Here are five simple but important guidelines to assure that your digestion is optimal. 1. Begin meals with a moment of relaxation or grace: When the body is relaxed and focused on the food, digestive enzyme secretion is maximized. 2. Eat in a calm environment: When the mind is involved in drama and emotion, digestion is disturbed. Turn off the TV, don't discuss intense issues at the dinner table and avoid eating while driving in the car. http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 111

3. Chew your food well: Digestion begins with chewing. Proper chewing allows enzymes in the saliva to begin the digestive process. Food should be chewed until it is an even consistency. 4. Eat until you are satisfied, not till you are full: Overeating is one of the major causes of digestive upset and subsequent disease in Western countries. The surest way to extend life for most people is to eat less! It is important to learn the difference between genuine hunger and the desire for pleasure through taste. 5. Rest before going on to the next activity: For optimal digestion, it is important to rest after eating. Failure to rest means that the body's physiology will switch away from digestion and toward the activity of the muscles of the body. This leaves poorly digested food in the digestive system. It is best to wait at least 20 minutes before going on to the next activity. Simply eating food properly will alleviate a lot of chronic digestive problems there by preventing more serious disease. When this is combined with a healthy diet, the effect is even more dramatic and almost all digestive problems disappear. Ayurveda teaches that the best diet is the one that is proper for a person's constitutioni, or unique balance of body energies. People with a more vata nature or those who suffer from constipation and gas tend to need more cooked foods taken with some oil and spices, including salt. It may come as a surprise to find that raw salads can cause more gas. Those with a more pitta nature or those who suffer from burning indigestion and loose stools need to eat more raw foods and take food that is less spicy and less oily. Deep fried foods are the worst food for people with pitta imbalances. Those with a kapha nature or those who tend to feel heavy and sluggish and sometimes get nauseous after eating require food that is dry, light and spicy. People with a kapha nature thrive as vegetarians. What food should you eat? Ayurveda teaches that everyone is a unique individual. Nothing is right for everyone but everything is right for someone. Ayurveda is a path of finding out what is right for you. For the best personalized dietary plan, consult a Clinical Ayurvedic Specialist. In addition to supporting dietary and lifestyle changes, your Clinical Ayurvedic Specialist may design individualized herbal formulas to give your digestive system and the rest of your body its best chance of getting well.

Metals In Ayurvedic Medicine


It was reported in the Journal of the American Medical Association that some Ayurvedic herbal formulations have been found to contain heavy metals known to be toxic. The herbs analyzed were sold in the Boston Area. As soon as the report came out, the California College of Ayurvedai was contacted by the media for comment. This prompted us to look further into the story. Here is what we have learned. The contaminated product was mostly gathered through Indian grocery stores with a 20 mile radius of Boston. The herbs tested included Mahayogaraj guggulu and others containing bhasmas. Bhasmas are metals that go through a purification process that turns them into ash. Because there have been questions in the past about the saftey of bhasmas, these are not supposed to be sold in the United States. Indian groceries however sometimes import through small distributors by-passing US regulations. We have no reason to suspect the inclusion of any metals from popular suppliers such as Bazaar of India, Om Organics or Banyan Trading. In addition, here at the California College of Ayurveda, almost every formulation is mixed at our pharmacy from raw herbs and we know exactly what is going into them. Those formulations that we do receive prepared for us are recieved from reputable distributors who have assured us of purity and we are not at all concerned. It should be noted that the pharmaceutical and medical industry love to promote contamination of Indian and Chinese herbs as it suits there interest. You won't see it in American newspapers but the Indian Supreme Court just ruled against Coca Cola requiring them to label their product in India as containing pesticides known to be harmful to one's health. This is a political as well as a health issue. The California College of Ayurveda advocates for the importation clean and pure herbs and we support controls to assure that only quality herbs are imported from all regions of the world. It is important to note that there is no such thing as an Ayurvedic herb. Marketers of herbs from Indian have used the name Ayurveda as a tool to sell herbs. In actuality, there are Indian herbs, American Herbs, European Herbs, South American herbs and so on. Ayurveda is the paradigm in which it is used. When any herb from any part of the World is used based on the Ayurvedic understanding of the nature of the patient, the nature of the diseae and the nature of the substance, this is the practice of Ayurveda.

Om Namo Narayanaya: A Vedic Childrens Story For a Modern Time


Once upon a time, there was a king named Arrogance. King Arrogance was the ruler of the largest kingdom in all the world. Although he ruled only his part of the world, he looked out upon the entire world as his true kingdom and he felt responsible for all of the worlds peoples. King Arrogance was for the most part, a good King to his people and his people, for the most part liked him. King Arrogance wanted the people of the whole world to become like his own people. He wanted them to live the way his own people lived. He wanted them to think the way his own people thought. He wanted to be their king. There were many smaller kingdoms in the world. One was ruled by another king who the rest of the world called King Rage. King Rage was an angry king. Many thought he was a crazy king. He did crazy things and often he brought harm to his own people and sometimes to the rest of the world. His kingdom was small and he wanted it to be larger.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles He did not like King Arrogance because King Arrogance has a larger kingdom and had more power in the world. King Arrogance did not like King Rage because he was not very nice, respectful or obedient.

Page 112

One day, the two kings got angry with each other and got into a fight. Then, they decided to go to war. They called all of their soldiers and sent them into battle. Meanwhile, somewhere in the kingdom was a boy, an ordinary boy. He was playing outside with a ball. He kicked the ball as hard as he could and the ball rolled down a hill of grass into some bushes and trees. The boy chased the ball and when he found it, he found himself in a beautiful field of flowers. He sat down to admire the beauty of the field and the sweet smelling flowers. There, as he sat, quietly, he had a vision. A radiant being floated toward him. The being was both beautiful and awesome, powerful and quiet. I am Narayana, the being said. I am the God of Peace. The boy prostrated before the great God and said why have you come to me. The God said, You are the one I have chosen. Go to the battlefield where there is war and in my name bring peace. Then, the magical, being disappeared. The boy did not know what to do. He was after all, not a great God but a small boy. How could he bring peace? However, when God asks you to do something, the boy knew he should at least do his best. So, he set out for the great battle field. As he approached the battle field he saw great bombs exploding. He saw men and woman in uniforms with guns in their hands fighting with one another. He did not know how he could stop anyone from fighting. Who would listen to him? What would he say anyway? The boy closed his eyes and saw the image of Lord Narayanaya, the God of peace. With this image firmly in his mind, he walked into the middle of the battle field and sat down. He kept his eyes closed as if in a dream and continued to see the image of the God of Peace. The two generals leading their armies saw the boy and ordered their troops to stop fighting so that the boy would not get hurt. When the guns stopped firing they heard the voice of the boy singing the name of the God of Peace. The Boy was chanting, Om Namo Narayanaya. Om Namo Narayanaya. Om Namo Narayanaya, Over and over he chanted. The two armies stopped and listened as the words resonated from the boys lips the boys voice echoed through the country side. Its vibration entered the hearts of the soldiers. Hearing the name of the God of Peace being chanted so beautifully, the two armies dropped their guns. Deeply moved, they walked toward the boy and surrounded him. There, they sat with him and began to chant, Om Namo Narayanaya. As they chanted their hearts became purer and purer and arrogance and rage faded away. They felt only the love that was inside of them. When the two kings heard what was happening they came to the battle field. They ordered their armies to fight. Victory for our kingdom they each called out. The soldiers did not move. They kept on chanting. The kings, in frustration picked up a soldiers gun and fired it into the air to scare the soldiers. Still, the soldiers did not move. Still they chanted. Om Namo Narayanaya. As the soldiers chanted, the words that resonated from their lips entered into the hearts of the two kings. The words stirred great conflict inside of themselves. One king was moved to sit down and chant with the boy and the soldiers. His heart became pure. The other king could not let go of his pride. He jumped up and down, yelled and screamed and then, he picked up a gun. His aim was not very good. He fired a shot at the soldiers. The bullet bounced off a rock and stuck the king. He died and arrogance and rage died with him. Their hearts pure, the soldiers and the one king, set out to spread peace throughout the world. Whenever they came to a conflict, they chanted, Om Namo Narayanaya, Om Namo Narayanaya, Om Namo Narayanaya. Today, during times of conflict, Yogis by themselves or in groups often sit quietly and chant the name of the God of Peace hoping that their words will purify the hearts of those who are in conflict.

Pranayama, Yoga, and Ayurveda


Abstract With the growing awareness of Ayurvedai in the West, a more complete picture of the yogic path is beginning to emerge. This path reconnects the knowledge of two of Indias greatest ancient sciences. Together, they comprise a whole whose two sides, like those of a coin, are really inseparable. Ayurveda brings to Yoga an understanding of how to remain physically and emotionally healthy while on the path to enlightenment. Yoga brings to Ayurveda a deeper purpose for remaining healthy, that purpose being to attain enlightenment. Definition Pranayama, the yogic art of breathing, comes from the root words prana and ayama. Prana means life force and ayama means expansion, manifestation, or prolongation. The practice of pranayama therefore is the practice of expanding our own prana so that it harmonizes with the universal prana. This results in oneness or merging of a persons own consciousness with universal consciousness. It is in this union that we realize we are not simply a limited physical body, but are, in fact, an immortal spirit.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 113

Pranayama is breath control on the physical level and prana (life force) control on the subtle level. This is achieved through conscious inhalation (puraka), exhalation (recaka), and retention (kumbhaka) of breath along with focused attention on some particular part or area of the physical or subtle body, such as the heart or sixth cakra (the so-called third eye) at the middle of the forehead. Historical Context in Yoga An early extant text of Hatha-Yoga (which includes pranayama) is the Hatha-Yoga-Pradipika, written by Svatmarama. Later important texts include the Shiva-Samhita and the Gherandha-Samhita. The Yoga-Sutra of Patanjali, the most famous of all Yoga texts, was written over a thousand years before the Hatha-Yoga-Pradipika. While describing the eightfold path of Raja-Yoga (which includes Hatha-Yoga), it does not go into great detail on either pranayama or asana, but instead explores the philosophy of Yoga and gives an overview of its methodology. The HathaYoga-Pradipika, on the other hand, contains detailed descriptions of proper preparation for pranayama, along with instruction on its practice and warnings against its improper use. The mastery of prana is one of the main goals of the yogi or yogini on his or her way to enlightenment. Control over pranic flow opens the door to higher consciousness and mastery of the illusion of time and space within the physical body. The Historical Context of Pranayama in Ayurveda Classical Ayurvedic texts such as the Caraka-Samhita do not specifically mention pranayama. However, these texts deal extensively with the subject of prana and its functions in both health and disease. Modern Ayurvedic practitioners approach the yogic pranayama techniques from the perspective of health maintenance and disease management, and not as much from the spiritual perspective. Writings on the functions of the subtle body have been produced by many great yogis and sages throughout the ages. The most prolific modern author to research and recommunicate these ideas is David Frawley, author of Tantric Yoga and the Wisdom Goddesses, Ayurveda and the Mind, and Yoga and Ayurveda. These three texts are recommended for deeper exploration of this subject. Cautions Regarding the Practice of Pranayama The practice of pranayama has always been surrounded by an air of mystery. Since such practice is a gateway to yogic powers (siddhis), gurus have traditionally been hesitant to teach it until the disciple was able to prove his or her readiness. Readiness meant achieving a significant degree of success with the yamas and niyamas as well as asana. These practices prepare the body and mind to manage the increased vibratory energy that comes with heightened prana. Inappropriate or immature use of pranayama has been stated to cause great harm both to the body and the mind[1]. In addition, the reckless sharing of the knowledge of pranayama is understood to dissipate its potency[2]. Many great yogis have known of the dangers of pranayama when performed incorrectly: . . . faulty practice puts undue stress on the lungs and diaphragm. The respiratory system suffers and the nervous system is adversely affected. The very foundation of a healthy body and a sound mind is shaken by faulty practice of Pranayama.[3] Imbalances caused by the improper practice of pranayama have been observed by both yogis and Ayurvedic practitioners alike. When a person begins to practice prematurely, before diet and lifestyle have been properly regulated, a person is in danger of heightening the prana while the energy channels (nadis) are still obstructed. This results in the prana charging recklessly through the body causing both physical and psychological imbalances[4]. A common cause of imbalance is attempting to progress too quickly. By aggressively practicing pranayama without the proper preparation, the well-being of the student is at great riskeven death is possible.5 Hence, gradual, slow progress is recommended. Some of the dangers of pranayama lie in the bandhas and kumbhakas, which, if performed improperly, cause pranic disturbances. Bandha means bondage or holding, referring to the contraction and holding of a body part. This is the method by which yogis control and channel the flow of prana, ultimately guiding it into the central canal, sushumna-nadi. Kumbhaka is the restraint of the breath. Both of these practices powerfully interact with the pranic energy and when performed improperly can lead to catastrophic consequences. The three major bandhas are: (1) Jalandhara-bandha:Here the chin is brought down to the notch at the top of the sternum. This regulates pranic flow to the brain, lungs, and heart. It is performed at the end of inhalation and during retention. This pushes prana-vayu downward toward the chest. (2) Uddiyana-bandha: Here the abdomen is contracted and drawn in, which lifts the diaphragm up into the chest. It is performed at the end of exhalation, during bahya-kumbhaka (retention following exhalation).[6] (Brahmanandas commentary on the Hatha-Yoga-Pradipika states that this is the natural experience of exhalation and does not have to be consciously practiced[7] ) (3) Mula-bandha: Here the perineum is contracted. This increases the upward flow of udana-vayu and decreases apana-vayu. With proper practice and combination of these three bandhas, the energy of apana-vayu moves upward to unite with prana-vayu in the chest, which has been forced downward. Their unification pushes the fused energies into the sushumna-nadi where the ultimate benefits of pranayama are realized. The Right Environment for Yogic Pranayama Practice The ideal environment for yogic practices in general is one that is bug free, clean, quiet, and safe with provisions and a moderate climate. Cleanliness aids healthfulness. Quietude assists the inward journey of the practitioner. Safety dissipates fear. Provisions negate the need for

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 114

gathering or earning. A moderate climate that is bug free assures comfort. The yogi or yogini, free of concerns, is now able to focus on his or her practices. While historically a yogi might have had to build a hut in a non-populous area, today ashramas provide the ideal setting. Effects on the Subtle Body Pranayama serves several purposes in Yoga. First, it is the method by which the nadis, particularly the ida-nadi and pingala-nadi are purified, allowing prana to flow into the central channel, the sushumna-nadi. In the ordinary state, prana flows with regularly alternating dominance through the ida-nadi and the pingala-nadi. The effect of this back-and-forth fluctuation is mental activity. Prana-vayu (one of the five major modalities of prana) functions within the superficial mind (manas), which processes the world in which we live. Attached to the five senses and dominated by the superficial mind, which is filled with idle chatter, pranavayu carries the energy of emotion. When the nadis become purified through proper lifestyle and the practice of pranayama, prana is drawn into the sushumna-nadi and is carried upward by udana-vayu (the upward moving modality of prana). Then prana becomes the energy of immortality and guides the unfolding of our consciousness. Breathing and metabolic rates are extraordinarily slow, mental chatter stops, and the yogi experiences bliss or that which has no words. Pranayama is also a preparatory practice for the deeper stages of meditation. Toward this end, pranayama begins the process of balancing the flow of energy through the ida-nadi and pingala-nadi, which relate to activity in the right and left sides of the brain.[8] Pranic energy normally resides in these channels, but when they become pure and their flow balanced, the prana moves into the sushumna-nadi. Once there, the mind of the yogi becomes still, the fluctuations of thought disappear, and consciousness expands. The further stages of dharana (concentration on a single point) and dhyana (sustained concentration or meditation) focus and hold the yogis attention within the void of the sushumna-nadi. Through pranayama performed properly along with appropriate bandhas, kundalini, the serpent fire, which usually lies dormant at the base of the spine, awakens. Then it rises through the sushumna-nadi and the yogis consciousness is liberated. A third purpose of pranayama is the extension of life.[9] Prana is life, and its mastery through pranayama prolongs life. With proper practice the yogi is able to control prana in such a way that there is no dispersion of the life force. Ayurveda teaches that one fundamental cause of disease and death is parinama, or time in relation to motion. In other words, the faster we move the faster biological time moves forward. This motion is not only physical but mental as well. The result is aging, decay, and death. Through pranayama and meditation, the motion of the mind slows and can even be stopped. The result is the elongation and possible suspension of biological time. In the stillness created, the body is relaxed and prana flows freely without obstruction through the physical body to heal and repair any damaged areas. Ayurveda recognizes three bodily humors (doshas) called vata, pitta, and kapha i(wind, bile, and phlegm), which are closely related to three energies prana, tejas, and ojaslife force, fire/glow, and subtle energy. Whereas the doshas function primarily on the anna-maya-kosha or physical body, their energetic counterparts function primarily on the mano-maya-kosha or subtle body. Mind (manas) and intellect (buddhi) are both superficial aspects of and operate within the broader field of consciousness (citta). As I have already mentioned, manas processes the ordinary physical world. Buddhi also has two aspects, a higher and a lower. The lower aspect, which is attached to the senses, organizes the sensory input from our world and compartmentalizes our experiences so we can learn from them. The higher aspect is not attached to the senses. It draws knowledge and wisdom from atman, which is connected to the cosmic stream of knowledge, the Great (mahat). From this connection, a person receives higher guidance to act in ways that are sattvic and not sensory based (rajasic and tamasic). Prana manifests within our mind and consciousness as enthusiasm for life. Its normal function provides motivation for living. Tejas is the aspect of fire that provides illumination. Its normal function provides motivation for knowing truth, and its outward expression manifests through our intellect. Ojas, the substance that provides the mind with stability, manifests in our consciousness and mind as contentment. In the sushumna-nadi, tejas can be understood as dormant kundalini energy. Heightened prana is the force that raises kundalini though the central nadi, which is stabilized and supported by ojas. Yogic practices purify the nadis and remove obstructions to the flow of kundalini. They also increase the activity of prana, which stokes the fire of kundalini. As kundalini awakens, it rises through the central channel. Ideally, this brings about peacefulness, higher consciousness, and powers (siddhi). There are, however, potential complications. Imbalances in the Subtle Body Caused by Faulty Pranayama Practice Whereas the ideal balance of the three doshas is determined at conception and the ordinary person strives to maintain balance, a yogi strives to steadily increase the subtle energies of prana, tejas, and ojas. As prana rises, consciousness expands, as tejas rises perception expands, and as ojas rises contentment deepens. When all three energies rise proportionally, a person maintains health and balance physically and emotionally while gaining the benefits of practice. However, when prana or tejas rise without ojas, serious complications manifest. As prana rises within the body, it tends to dry out ojas. This is simply a function of its dry, air-like quality. Similarly, as tejas rises, it tends to burn out ojas, a function of its fire-like nature. Ojas, being comprised primarily of water, functions to protect, though, as I have noted, it is in danger of becoming depleted as prana and tejas rise. Once depleted, the result is serious imbalance in both the physical and subtle body.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 115

Ojas is responsible for containing prana and tejas (kundalini) as the latter rises through the sushumna-nadi. If ojas becomes depleted, kundalini energy exits the sushumna and rages like a wildfire through the body and mind causing destruction. Ayurveda understands this to be the cause of many imbalances. Symptoms of low ojas include poor stamina, sensitivity to minor environmental, mental, or physical stresses, chronic irritability, and easily losing ones mental or emotional balance. Disturbances of prana appear as anxiety, hyperactivity, depression, and uncoordinated thought processes. Finally, tejas imbalances manifest as gullibility or cynicism. The exact nature of the imbalance can be determined by knowledgeable yogis or vaidyas (Ayurvedic practitioners), who then can administer a prescription to restore balance in the system. It is not only the sushumna that is in danger of this imbalance. These three subtle energies also function in the manovaha-srota and the samjnavaha-srota. These are the channels of the mind and of consciousness. If ojas becomes depleted, the mind becomes unstable and the stream of consciousness is interrupted. The result is disturbed emotions, pathological thoughts, and susceptibility to influences from the subtle worlds. Western psychologists would classify this as psychosis. Knowledge of the subtle energies of the body, whether through Yoga or Ayurveda, teaches that proper preparation is required before an aspirant attempts to utilize yogic techniques such as pranayama. Yogic texts have clearly warned unprepared students, without going into detail to explain the physiology behind the warnings. Knowledge of the subtle energies of prana, tejas, and ojas makes clear why proper preparation is necessary. Proper Preparation Yoga doctrines teach that preparation means practicing the yamas and niyamas as well as following an appropriate diet. In addition, it is stated that persons of kapha nature may need to practice the six yogic kriyas or purification practices.[10] These practices include: dhauti, bastii, neti, tratak, nauli, and kapalabhati. Knowledge of the three subtle energies makes clear the importance of assuring that ojas is healthy before a person begins to practice the yogic techniques, which activate prana and tejas. Ojas is strengthened by activities that provide stability and nourishment. Hence, healthy and consistent daily routines combined with proper diet lay the foundation for building ojas. The yamas and niyamas of Yoga articulated by Patanjali provide a living foundation for Yoga practice based on integrity, insight, discipline, and morality, which leads to the fortification of consciousness. Without this, true enlightenment becomes impossible and any apparent gains made will simply inflate the ego and bind the practitioner further to the endless cycle of life and death. Ayurvedic regimens called dinacarya (daily work) set forth daily routines unique for each persons constitutioni and are designed to protect ojas. While for the most part de-emphasizing moral and spiritual considerations, Ayurveda sets forth regimens to protect the body and mind. These regimens manage the three pillars of life: rest, digestion, and sexual energy in an effort to preserve and maintain ojas. Hence, practice of the yamas and niyamas combined with Ayurvedic lifestyle and dietary regimens appears to offer the aspirant the most complete preparation for his or her quest. They make it less likely that complications will arise on the journey. The Yogic and Ayurvedic Diet Proper diet is an important part of the classic Hatha-Yoga path. However, there are some modern yogis who de-emphasize it.11 Yoga traditionally emphasizes a moderate diet consisting of sweet, nourishing foods such as grains, some beans, milk, ghee, and honey, as well as fruits and vegetables. Sour, salty, and pungent foods are to be avoided. Alcohol and meat are strictly prohibited. In addition, food should be consumed only when fresh.[12] In general, sattvic foods are preferred over rajasic or tamasic foods. Sattvic foods are foods that are fresh and pure and produce clarity in the mind and health within the body. Rajasic foods create agitation and tend to be spicy, while tamasic foods are heavy and produce mental dullness and disease. Meat, canned food, and old food fall into this category.[13] The sweet taste is the most powerful for increasing ojas; thus the yogic diet is formulated to build ojas. Care must be taken, however, as many sattvic foods such as fruits and vegetables do not build ojas. Hence, to assure that ojas is plentiful, the aspirant should consume milk, ghee, grains, and some nuts in addition to fruits and vegetables. In order for the body to produce ojas, it is necessary for proper digestion to occur. Without proper digestion, ama (internally created toxicity) is created instead of ojas. Ayurvedic texts thus outline regimens that not only include what to eat but how to prepare food and then how to eat it in ways that protect agni (the bodys internal fire that digests food). A healthy agni is essential to producing ojas. There is much Ayurvedic literature available that addresses the unique dietary needs of each person according to his or her constitution, and the student of Yoga is well advised to pursue such reading or consult with a practitioner of Ayurveda. Physiological Effects on the Body When practicing pranayama, the yogi observes several effects. First, sweating may occur, a sign the nadis are being purified.[14] In addition the yogi may observe tremors or shaking as well as various other neurological sensations, including seeing colors and lights and hearing inner sounds. Pranayama also has been reported to have the following physiological effects: improved circulation, purification of the lungs, physiological support for the liver, spleen, and kidney, stimulation of peristalsis improving fecal excretion, sharpening of the intellect, and improved memory.15

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 116

Pranayama is further understood to be effective in treating conditions of the respiratory, circulatory, and nervous systems, which are most directly dependent on pranic flow.[16] The practice of pranayama decreases the rate of respiration and elongates the breath. As yogic texts equate breath with life, they interpret this to imply that life is elongated as well. Pranayama cultivates the prana-agni or the fire that digests prana. It is this digestion that transmutes prana into its higher form, where it acts as a force for the transformation of consciousness. It is also this agni that is responsible for purifying the nadis.17 Inhalation feeds the fire. Retention purifies the prana. Exhalation rids the body of its waste by-product. As the prana-agni slowly builds, the body begins to lightly sweat. This aids the purification of the subtle nadis. Prana-agni is the heat associated with the kundalini, but it is not limited to the kundalini. Prana-agni converts breath into life on the physical level and life into immortality or enlightenment on the subtle level. Types of Pranayama and Their Effects from an Ayurvedic Perspective Ujjayi: This pranayama is performed by inhaling through both nostrils as if drawing water up a pipe. A hissing noise is made in the back of the throat during inhalation. Inhalation is followed by retention, and exhalation is done through the left nostril, which reduces mucus in the throat, builds the digestive fire, and purifies all tissues and nadis.18 Ujjayi also aerates the lungs, decreases phlegm, and tones the nervous system. It has been recommended that those individuals suffering from hypertension or coronary artery disease perform this pranayama without retention.[19] This mild form of pranayama increases prana, which secondarily increases tejas. Excessive practice increases vata and pitta in the physical body. Surya Bhedana: Solar Breathing is performed by inhaling through the right nostril (pingala), followed by retention, and then by exhalation through the left nostril (ida). This form of pranayama heats the body, increasing both tejas and prana. It is a moderately aggressive pranayama that pacifies kapha, increases pitta, and is neutral to vata. According to the medieval Hatha-Yoga-Pradipika, this is beneficial for diseases of vata.20 Nadi-shodana: This technique, which is also called alternate nostril breathing or anuloma-viloma,[21] is performed by sitting in the appropriate posture and inhaling through the left nostril (ida), followed by retention, and exhalation through the right nostril (pingala). The process is repeated beginning with inhalation through the right nostril, followed by retention and exhalation through the left nostril.[22] This pranayama is often considered to be the most basic type and the most effective for purifying the nadis. Altermate nostril breathing increases prana. Its effect on tejas is mild in the short term; however, excessive practice will still stoke the fire of tejas. It is considered the best pranayama practice for individuals of vata constitution as it is gentle and creates calm. In healthy individuals it pacifies vata and is neutral to pitta and kapha. Bhastrika: This breathing practice is described as mimicking the action of a bellows (bhastrika) blowing on a fire.[23] As the name suggests, it consists of a series of rapid inhalations and exhalations. The exhalations are made by forcefully contracting the lower abdominal muscles and pushing air out of the lungs. The inhalations are made by releasing these contracted muscles and allowing the breath to passively flow into the lungs. Some Yoga authorities recommend against practicing this technique until the nadis are purified by alternate nostril breathing.[24] Several variations exist for bhastrika, including inhalation through the right nostril and exhalation through the left. This pranayama is very aggressive and requires the most preparation. It is also among the most important as it arouses kundalini and drives it though the three granthis (obstructions), located in the first, second, and sixth cakras.[25] This awakening occurs only with repeated practice and proper preparation and can take lifetimes to achieve. Bhastrika is very heating and is not for those with weak constitutions or eye, ear, or blood pressure pathology.[26] Ayurveda considers this form of pranayama to increase pitta. It is best for those of kapha constitution and may be practiced in limited amounts by those with a vata constitution. Bhramari-Pranayama: This breath is similar to ujjayi, but instead of a hissing sound is accompanied by a humming sound, like a bee makes (bhramari). The classic texts describe the sound of the bee in great detail: The sound on inhalation resembles a female bee and on exhalation a male bee.27 This form of pranayama has been reported to be beneficial in the treatment of insomnia.[28] A cooling breath, bhramari increases prana, pacifies pitta, and may aggravate vata and kapha. The cooling action of the pranayama prevents a rapid rise in tejas. Sitkari: This is performed by inhaling through the tongue, which is slightly protruded from the mouth while the lips are pursed, followed by retention and then exhalation through both nostrils.29 Sitkari increases prana and cools and pacifies pitta, while possibly aggravating vata and kapha. The cooling action of the pranayama prevents a rapid rise in tejas. Shitali: Similar to the previous pranayama, shitali is performed by sticking the tongue further out between the lips and curling it into a straw. Inhalation is followed by retention and then exhalation takes place through both nostrils. Described as a cooling breath, it soothes eyes and ears and has been noted to remove illness of the spleen, liver, and gall bladder, and to eliminate fever.30 This pranayama also increases prana. It is cooling and pacifies pitta while possibly aggravating vata and kapha. The cooling action of this practice prevents a rapid rise in tejas.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Proper Practice While pranayama can be practiced in many postures, siddhasana is the most highly regarded.31 Still, any posture that keeps the spine erect is considered adequate for practice.[32]

Page 117

While different ratios of inhalation to exhalation and retention have been mentioned, it is often recommended to begin simply by equalizing the lengths of inhalation, exhalation, and retention. This is called sama-vritti pranayama.33 In order to achieve this, a person may first have to keep retention following inhalation to a lesser amount, slowly building up over time until it is equal to inhalation and exhalation. Retaining the breath after exhalation, or bahya-kumbhaka, is not recommended for beginners. Once the student is competent in sama-vritti pranayama, bahya-kumbhaka can be added beginning with a lesser amount of time and working up to an amount equal to the other phases. Another way to practice pranayama is with ratios that are not equal. Called vishama-vritti pranayama, the standard approach is to work toward a ratio of 1:4:2:1, that is, inhalation, inner retention, exhalation, and outer retention respectively. Conclusion Knowledge of the principles of Ayurveda is essential for every student who begins to walk the path of Yoga. With this knowledge, students learn the reasons behind the practices of Hatha-Yoga and are able to walk their paths in a safe and rewarding manner. If problems do arise on the path, students should consider seeing a practitioner of Ayurveda to gain the insight and direction necessary to heal themselves. Endnotes 1. Swami Vishnu-devananda, Hatha Yoga Pradipika, Containing the Commentary Jyotsna of Brahmananda (Delhi: Motilal Banarsidass/Om Lotus Publications, 1987), pp. 11 and 19 and chapter 2, sutras 1517. 2. Ibid., chapter 1, sutra 11. 3. B. K. S. Iyengar. Light on Yoga (New York: Schocken Books, 1976), p. 434. 4. Vishnu-devananda, op cit., p. 56. 5. Ibid., chapter 2, sutras 1517. 6. Dr. K. S. Joshi. Yogic Pranayama (Delhi, India: Orient Paperbacks, 1983), p. 38. 7. Vishnu-devananda, op. cit., p. 74. 8. Ibid., p. 5. 9. Ibid., chapter 2, sutra 3. 10. Ibid., chapter 2, sutra 23. 11. Iyengar, Light on Yoga, p. 426. 12. Vishnu-devananda, op. cit., chapter 1, sutras 5860. 13. B. K. S. Iyengar, Light on Pranayama (New York: Crossroad, 1999), p. 43. 14. Vishnu-devananda, op. cit., chapter 2, sutra 12. 15. Iyengar, Light on Pranayama, pp. 4849. 16. Hans-Ulrich Rieker, The Yoga of Light: Hatha Yoga Pradipika (London: Georg Allen & Unwin, 1971), part 2, chapter 6, sutras 5657. 17. David Frawley, Yoga and Ayurveda (Twin Lakes, Wis.: Lotus Press, 1999), p. 114. 18. Vishnu-devananda, op. cit., chapter 2, sutras 5253. [Ed.: The prescription to exhale through the left nostril is not universal.] 19. Iyengar, Light on Yoga, p. 443. 20. Vishnu-devananda, op. cit., chapter 2, sutra 50. 21. Ibid., p. 51. 22. Ibid., chapter 2, sutras 710. 23. Ibid., chapter 2, sutras 5962. 24. Ibid., p. 81. 25. Ibid., p. 83. 26. Iyengar, Light on Yoga, p. 450. 27. Rieker, op cit., part 2, chapter 6, sutra 67. 28. Iyengar, Light on Yoga, p. 451. 29. Rieker, op cit., part 2, chapter 6, sutras 5657. 30. Ibid., part 2, chapter 6, sutras 5355. 31. Vishnu-devananda, op. cit., chapter 1, sutra 38. 32. Iyengar, Light on Pranayama, p. 55. 33. Ibid., p. 61.

Principles of Ayurvedic Nutrition


Ayurvedai is based on the belief that nothing is right for everyone and everything is right for someone. This belief comes from an understanding that each of us is unique. Simply put, each of us is biochemically different with different hormonal, enzyme levels and neurotransmitter levels. Each person reacts to the world in different ways. If we are all different, why would we even consider the idea that there must be one program of nutrition that is best for everyone? Where did the idea come from?

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 118

The United States Department of Agriculture publishes daily recommended allowances of vitamins and minerals. For decades people have taken these guidelines as the bible and carefully read food labels to understand how much of each nutrient they are getting. The American Heart Association also publishes recommendations for the amount of fruits, vegetables, grains and dairy people should consume. People routinely use these guidelines to see how they measure up. These guidelines are based upon statistical models of the average American and research based in current science. The problem with statistical models is that the average American is a myth found only in statistical research papers. In real life, individual needs can vary significantly. Meanwhile, current science is simply the best conclusion that can be made given available data. The problem with current science is that it is quickly outdated and never complete as new information is constantly being gathered. What is accepted as the truth today is often found to be wrong tomorrow. A good case in point is the intake of cholesterol. While America has become obsessed with lowering cholesterol intake, studies published over the last couple of years in the prestigious British Medical Journal reveal that low cholesterol numbers, while protecting against cardiovascular disease, seem to increase the risk of certain cancers. In addition, supplements and herbs once thought to be quackery are now observed to have complex biochemical interactions beneficial in a wide variety of conditions. What should a person do? There are many ideas on the bookshelves about how to eat and stay healthy. There are diets named after the people who wrote the books, diets named after the foods eaten, diets named after blood types and diets that promise to keep you in the zone. New books and ideas are published every month. Ayurveda is a 5000 year old science that aims to help a person understand what is right for them as a unique individual. By evaluating how a persons digestive system, nervous system and other systems of the body function and by evaluating a persons body structure, a Clinical Ayurvedic Specialist designs a diet specific to clients needs. Ayurvedic Medicine teaches that people who have a vata nature, or those people who are thin, dry and often feel cold, need more grains, oils, salt and a little spice in their diet. Those who do not receive enough are prone to anxiety, constipation and sleeplessness among many other conditions. They need nourishing foods and often have difficulty maintaining a vegetarian diet. People of vata nature should avoid too many salads and fruits as well as beans and take in more grains, dairy and nuts. People of pitta nature, or those who tend to be warm and have a more intense and highly focused nature, are understood to need more raw vegetables and food which are only mildly spiced. Hot, spicy food is believed to lead to a greater incidence of skin rashes, liver weakness and anger. Large salads are wonderful. People of kapha nature, or those who tend to be overweight or stocky and often move and speak very slowly, benefit from lighter foods such as vegetables and salads and thrive on hot, spicy foods. If sweet, heavy, oily foods are taken in too great of a quantity it can lead to greater mucous accumulation as well as further weight gain and diabetes mellitus. People with a kapha nature should avoid all sweets, dairy and nuts and most grains such as wheat and rice. However, grains such as quinoa and millet can be taken. Nothing is right for everyone, everything is right for someone. Ayurveda avoids the everybody must dogma in favor individually tailored food programs to meet the needs of individuals. With a proper diet and lifestyle, Ayurvedas goal is to help each person reach their maximum potential, physically, emotionally and spiritually. Simple Ayurvedic Food Tips for Each Dosha

Vata

Pitta

Kapha

Best Foods

Cooked grains, butter, dairy, nuts, cooked vegetables

Raw Salads, cooked grains, milk, seeds

Salads, cooked vegetables, spicy foods, quinoa, millet, corn flour and buckwheat

Worst Foods

Raw salads, fruits, beans

Hot, Spicy foods, sour foods, deep fried foods, fermented foods such as yogurt and vinegar.

Dairy, meat, cheese, nuts, wheat and rice

The Annavaha Srota - A Closer Look


Please see Attachment

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Attachment Size

Page 119

The Annavaha Srota - A Closer Look by Marc Halpern.pdf 3.77 MB

The Dharma of the Clinical Ayurvedic Specialist


Dharma means service. A person's dharma is how that person is going to contribute to society. We all have a contribution to make. Together, when everyone is performing their service the world functions well. Like the links in a chain, when all are present and connected, the chain is strong. When someone is missing or not performing their duty, the entire chain becomes less effective. The term dharma, as it is commonly used, implies a spiritual purpose, a higher purpose beyond one's desires. This is the purpose assigned to you by the divine. It is a purpose that matches your unique gifts and abilities. While it may make you stretch, it also helps you to reach beyond your self - perceived limitations and manifest a greater amount of your potential. The dharma of the Clinical Ayurvedic Specialist (CAS) is to bring the knowledge and light of Ayurvedai to one's community. Through educational programs and one on one consulting, the CAS practices as a one part teacher, one part healer, one part doctor and one part coach on each person's journey toward optimal health and well being. Exactly how each CAS accomplishes this depends upon their own dharma, gifts, abilities and inspiration. Ayurvedic knowledge is the cornerstone of harmonious living. This information is more important today than ever. As elements of our society have moved further and further away from nature, Ayurveda serves as a reminder of our connection to all of creation. Ayurveda has the potential to reconnect each person back to source. Ayurveda and its sister science Yoga help each human being to recall their connection to nature and spirit and in doing so, reestablish harmony, health and well-being. Of course, knowledge itself is useless unless there is a practical application that benefits humanity. The CAS must take this knowledge and move it from their head to their heart and out through their hands. This is the work that all students begin at internship and continues with as they go into practice. The practice of Ayurveda means touching the hearts of your clients / patients and stimulating a transformation of consciousness within them. The more hearts that are touched, the more consciousness that is healed, the more peace and harmony there is the world. Yes, the Clinical Ayurvedic Specialist has a dharma that is not only inter-personal but also global. As the consciousness of each individual heals, so too does the consciousness of a community, a city, a state, a country and a planet. It is gift to know one's dharma. It is as if God has spoken and you have heard. At that time, all that is left is to surrender and serve. These two tasks are not as easy as they sound. Surrendering is perhaps the most difficult action any human being can take. It means putting aside one's personal desires and goals in favor of service to the divine. It takes tremendous faith and courage to act in a self-less manner. Selfless-ness is by nature very scary. Our self or ahamkara struggles to maintain its current existence. It does not like change or growth. A new way of being threatens the very existence of self. As a result, we usually sabotage our growth as the self fights back to maintain the status quo. One way this appears as higher Self doubt. Is my perception of my dharma my imagination or is it a truly divine offering? If it is my imagination, am I giving up my pursuit of personal gain for no real reason?. This type of higher Self doubt troubles many people whose faith is not secure. As a result, most higher pursuits fall short as the person eventually gives up, going back to a self- existence. Some never gain the clarity to see the door of dharma. Of those who do, few walk through. It takes great courage and faith. Success in life has many measuring sticks. Most measure it based on money and power. Few measure it based on service and accomplishment. Surrendering to dharma assures a balanced success based upon all parameters. The universe supports those who align with its divine intention. It is possible to become overly attached to one's dharma. When this occurs, a person struggles to fulfill their dharma at all cost. Perceiving themselves as on a mission from God, they feel justified destroying all who stand in their way. History is filled with such individuals spreading hate and violence in the name of God. Such fanatical behavior is not true service to ones dharma but rather a mixing of self and Self. The ego takes on responsibility for fulfilling the dharma. Rather than surrendering and allowing the divine to flow through one's self, this individual blocks the flow of the divine, harnessing instead the power of the will. Dharma can never be fulfilled in this manner. The harmonious fulfillment of dharma is a gentle, loving process built upon steady hard work and devotion to higher principles. As human beings, we easily fall back into the dark shadow of the ego. But, within each of us is the light of the divine. As we open to the loving light, the darkness is dispersed. As the Clinical Ayurvedic Specialist serves their community with love and respect, consciousness is healed and dharma is fulfilled. May we all work with through our own gifts and talents to bring the knowledge of Ayurveda to light in this modern age. May we all fulfill our dharma.

The Five Elements Part I: Ether

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Author: Dr. Marc Halpern Published: Light on Ayurvedai Journal Copyright: California College of Ayurveda. Do not duplicate or distribute without written permission.

Page 120

The element ether, called akasha in Sanskrit is the first of the five great elements (pancha mahabhutus). It comes first because it is the most subtle of the elements. Often referred to as space it is the essence of emptiness. It is the space the other elements fill. The origin of ether is shabda. Shabda is the tanmatra or primordial, unmanifested form of sound. Shabda is the primordial space from which vibration emerges long before it takes the form of sound in the ear. Sound and ether are inseparable. Because of their intimate relationship, the ear is considered the associated sense organ of the element ether and voice (mouth) is its organ of action. Hearing loss and loss of the voice are difficulties that are often due to vitiation of the ether element in the body. Ether has qualities. However, these qualities are based more upon the absence of its opposing quality than on the actual quality itself. For instance, ether is cold. It is cold because it lacks warmth created by fire. Ether is light because it lacks the heaviness created by earth and water. Ether is immobile because it lacks the propulsive nature of air. Ether is subtle because it lacks the profound presence of the more obvious elements. Ether is also omnipresent. It is everywhere. It is the substratum from which all other elements are derived. Ether is a part of all other elements. Within any aspect of creation, ether may be found. Ether is the most expansive of the elements. Without form or boundaries, ether has no limits. Because of its expansive quality, ether is the cause of differentiation. Unrestrained, ether awaits a propulsive force to assist it in moving outward from the center of one-ness. As a result form is able to take shape and differences emerge. In the formation of the embryo, it is ether that is responsible for allowing change and growth to take place. Ether creates the space for the other elements to fill. That which is the most subtle and difficult to perceive is a function of the element ether. The mind is composed of ether. It is formless and nearly impossable to contain. While the mind becomes easily disturbed, ether represents the substratum upon which thoughts and emotions ride like waves upon the ocean. The sattvic or undisturbed mind is an expression of the essence of ether. In the body, ether is expressed within the empty spaces. The hollow of the empty intestines, blood vessels, bladder and the lungs are filled with ether. Vitiation of ether in the body results in an increase of space and a decrease in structure. The result is the destruction of tissue. Parkinson's disease is an example of a condition where space is created in the body where once there was cellular structure. The loss of dopamine producing cells in the substantia nigra of the brain stem creates an increase in emptiness. A similar state is seen in the pancreas due to the destruction of islet cells. Vitiation of space (ether) contributes to the symptomatic dysfunctions that follow. The Vata dosha contains both ether and air. Hence, any vitiation of ether will ultimately result in a vitiation of Vata. Therefore, one method of controlling vata dosha is to prevent ether from increasing. Ether is prevented from increasing by filling the emptiness in our lives. Our lives become full, not by being busy, but by being nourished physically and emotionally. Proper nourishment acts as a container for ether and the vata dosha. Moist, heavy, satisfying foods pacify ether as the empty space of the digestive system becomes full. Emotionally, love is the highest form of nourishment. By taking in the other elements the natural tendencies of ether are pacified. All of creation is made up of the five elements in different proportions. In our diet, the bitter taste contains the most ether, although ether by itself is tasteless. The bitter taste is composed of both ether and air and it is air that provides the uniqueness of the taste. Consuming bitter foods is an excellent way to increase the influence of the ether element. This is wonderful if a person is overly constricted and driven by their routines. However, an excess of ether in the diet, especially the diet of the individual with a vata constitutioni can result in becoming too expansive. While this increases creativity it also leads to becoming ungrounded. Obviously, a balance is desired. The winter is the season of ether. The season of ether begins after the leaves have fallen and earth is barren. Nature intends for everything and everyone to become lighter at this time. There is a danger of becoming too light at this time if the proper precautions are not taken. Thus, human beings have historically prepared for this season by storing up food and other supplies to see them through this period of emptiness. In the cycle of life, death is the time of ether. The body disintegrates and the elements flee their boundaries. All that remains is the subtly of our spirit. Ether characterizes the elemental make up of the individualized soul while it maintains its separate-ness from the whole of Purusha. Purusha itself however is unmanifested and thus in accordance with the principles of Sankhya philosophy precedes the manifestation of all elements. Hence, it is subtler still than ether and because of this, it is far beyond our ability to capture it in words. Purusha is without attributes. Purusha is the primordial essence of ether.

The Five Elements Part II: Air


Author: Dr. Marc Halpern Published: Light on Ayurvedai Journal Copyright: California College of Ayurveda. Do not duplicate or distribute without written permission. The element air, called vayu in Sanskrit is the second of the five great elements (pancha mahabhutus). It comes second because it evolves from ether. As the potential inherent within space becomes active, the result is air. The air element represents the capacity for motion or kinetic energy. Air represents all forces and the movement that transpires as a result of those forces. The origin of air is sparsha. Sparsha is the tanmatra or primordial, unmanifested form of touch. Sparsha is the potential of the touch experience, expressed in its most subtle form. Touch and air are inseparable. Because of their intimate relationship, the skin (through which we receive touch) is considered the associated sense organ of the element air and the hands (through which we reach out and touch the world) are its associated organ of action. Hence, disorders of tactile perception and those of grasping are the result of disturbances in the functions of the air element. To know air is to know its qualities. Air is mobile, cool, light, dry, rough, subtle, flowing, sharp, clear and hard. Although air is subtle, its effects are observable and so we have a sense of what it is. We associate the element air with the air we breathe. Thus, the ancient rishis recognized air as the immediate source of life. A lack of air will kill us faster than a lack of any other element. Thus, the concept of vayu (air) is synonymous with that of prana (life energy). In nature, the ancient rishis described air in five forms according to its direction of movement: inward

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 121

(prana); outward (vyana); upward (udana), downward (apana) and that which balances and stabilizes these movements, a force that pulls to toward the center (samana). These five types of movements are called both the five vayus and the five pranas. In the body, air is expressed in the form of motion and life. The force allowing blood to circulate, breath to move, nerve impulses to glide, thoughts to flow and joints to propel our movement through the world are all possible because of the element air. Air is the force behind all motion. Disturbances in the functions of air result in aberrant motion. Air may move too fast, too slow or become obstructed and blocked. Each occurrence produces different effects depending upon the location of the air that is disturbed. Excess motion in the nervous system results in hyper-excitability; deficient motion produces sluggishness and dullness, blocked flow results in a complete loss of motion. For example, in the digestive system excess flow results in diarrhea, deficient flow in sluggish motion and blocked flow in either severe constipation or complete obstruction. In the joints, excess motion results in hyper-mobility, deficient motion in decreased range of motion and blocked flow in a frozen joint. In the circulatory system, excess motion can result in rapid heart rate, decrease flow in a sluggish heart rate or poor circulation, while blocked flow results in catastrophic consequences robbing the affected area of its blood supply resulting in tissue ischemia (lack of oxygen) leading to necrosis (death of the tissue). The Vata dosha contains both air and ether. Any vitiation of air will ultimately result in a vitiation of Vata. Vata remains healthy when motion is controlled but able to flow without obstruction. Control prevents excess flow while freedom prevents stagnation. Balance is they key to healthy vata. Control of air is attained through the development of steady routines. Steady, healthy routines subsequently keep the vata dosha from becoming vitiated. A diet that is heavier will also support the development of the stability that controls motion by balancing the light quality of the air element. Emotionally, surrender leads to the highest manifestations of motion (air) and this requires faith. Thus, air flows freely in through a body and mind that has cultivated an attitude of surrender and faith in both self and the divine. By taking in the other elements the natural tendencies (qualities) of air are pacified. All of creation is made up of the five elements in different proportions. In our diet, the bitter taste contains the most air. . The bitter taste is composed of both air and ether and it is air that provides the uniqueness of this taste. Consuming bitter foods is an excellent way to increase the influence of the air element. This is wonderful if a person is sluggish or lazy. However, an excess of air in the diet, especially in the diet of an individual with a vata constitutioni can result in too much motion. While this increases activity it also leads to a loss of stability and dryness. A proper balance in accordance with a persons constitution and current state of health is always preferred. Autumn is the season of air. The season of air begins as the leaves begin to fall. The weather becomes cooler and there is a sense of transition or movement in the weather. Air represents the gradual weakening of nature as it moves away from its full bloom and moves forward to face the dormancy of winter. Nature intends for everything and everyone to become lighter at this time. There is a danger of becoming too mobile and light at this time if the proper precautions are not taken. To live in harmony with this time of year means to spend time reflecting on the activities of the past spring and summer. While motion is natural at this time, excess motion may be perceived in the body and mind as an increase in anxiety, restlessness or sleeplessness. While it natural to become lighter at this time, excess lightness may be experienced as depletion. Once again, a proper balance in accordance with a persons constitution and current state of health is always preferred. In the cycle of life and death, air represents the transitional period between being our most productive and the last years of our life. Women go through the transition of menopause at this time while men find themselves desiring retirement. The idea of motion is reflected in the transition. To live in harmony with this time it is necessary to spend some time reflecting upon the decades of our lives. While motion is natural at this time, excess motion makes the transition more difficult and may be perceived as anxiety, restlessness, sleeplessness, palpitations and in the transient hot flashes many woman experience. Dr. Marc Halpern is an inspiring teacher of Ayurvedic medicine. An internationally recognized expert, he is the Founder and director of the California College of Ayurveda and co-founder of the National Ayurvedic Medical Association and the California Association of Ayurvedic Medicine. He received the All-India award for Best Ayurvedic Physician from the Hakim Ajmal Khan Memorial Society, presented to him by the Indian Minister of Health and Family Welfare, Dr. A. Ramdas. He sits on the advisory board of Light on Ayurveda Journal.

The Five Elements Part III: Fire


Author: Dr. Marc Halpern Published: Light on Ayurvedai Journal Copyright: California College of Ayurveda. Do not duplicate or distribute without written permission. The element fire, called tejas in Sanskrit is the third of the five great elements (pancha mahabhutus). It comes third because it evolves from ether and air, containing the essence of these elements within it. Ether provides fire the space to exist within. Air provides fire the capacity to burn. It is because of air that fire will never be still. The fire element represents the capacity for heat and light. Fire is the generator of energy in the body just as the sun is the generator of energy for the earth. Fire represents all sources of energy in the world including solar, hydroelectric, nuclear, fossil fuel and bio-diesel. Fire is the process of liberating energy from its source.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 122

The origin of the fire element is the tanmatra of vision called rupa. Rupa means form or color. Both form and color are the result of perception. Rupa is the tanmatra or primordial, unmanifested form of perception, light, vision and thus the fire element. Fire and the visual sense have a special relationship. Fire provides the light for perception. The eyes are the vehicle through which light is digested and perception takes place. Hence, disorders of visual perception are primarily those of the element fire. The feet are the organ of action associated with the fire element. It is through the feet that we react to what we see. Use of the feet allows a person to change direction based upon perception. Not only may the direction be changed but the intensity of progress. The choice of direction and the intensity of action are functions of the fire element. To know any element is to know its qualities. Fire is hot, light, dry, rough, subtle, flowing, sharp, clear and soft. Fire is neither stable nor mobile. Fire neither stands still nor generates motion. Inherent within fire is air and it is the air that provides fire with its mobile quality. Although fire is subtle, its effects are clearly observable and so we have a clear sense of what it is. It is the heat of fire that is most recognizable. We associate the element fire with the fires we can see. The ancient rishis idea of fire was more comprehensive. Fire represents light, heat, and luster, the power of transformation, energy, understanding and metabolism. In the human body, fire is expressed in five distinct ways. The fire that provides our body with the capacity to digest food is called pachaka agni. The fire that ignites the intellect, digests ideas and allows for understanding is sadhaka agni. The fire of perception that that digests visual impression into recognizable images is called alocaka agni. The fire that energizes and invigorates the body adding color to the body is called ranjaka agni. The fire that digests touch and sunlight and gives off the radiance associated with healthy skin is the light provided by bhrajaka agni. Because fire has a destructive quality, in the body it is always mixed with a small amount of water to keep it from destroying the tissues. The container of fire and water is Pitta. Hence, the five agnis are also called the five types of pitta. Excess fire in the body results in a build up of heat. Naturally, deficient fire results in a feeling of being cold. There are other ramifications. As heat builds up in the body, there is a need to eliminate excess. Hence, the body sweats and urinates more and the stools become looser and more frequent. The luster of skin increases and the eyes shine brighter. The mind becomes sharper, more focused and the intellect strengthens. If fire increases too much, there are negative consequences. The skin may erupt in red rashes, the eyes become blood shot, the mind becomes intense, the tissues of the body may become inflamed and there may be fever. A lack of fire in the body results in a loss of luster as the skin takes on a gray or pale tone and metabolism slows down. In the digestive system food is poorly digested, in the mind it becomes difficult to digest new information. As the body tries to hold on to heat; sweating, urination and bowel elimination all decrease. The pitta dosha contains both fire and water but it is fire that plays the more dominating role. Hence, any vitiation of fire will ultimately result in a vitiation of pitta. Pitta remains healthy as the fires of the body are well tended. Tending the fire in the body begins with monitoring pachaka agni or the fire of digestion. When the digestive fire is healthy, there is little gas and elimination is regular occurring on a daily basis 1-2 times per day. The digestive fire is increased primarily by hot, spicy sour and salty foods and is decreased by both heavy and cold foods. Hence, if digestion is weak and the fire low, the diet should made lighter and spicier until digestion normalizes. All of creation is made up of the five elements in different proportions. In our diet, the pungent, sour and salty tastes contain the most fire. Of these, the pungent taste will increase fire the most rapidly but it is the sour taste that has the greatest long term effect. Pickled foods, yogurt and foods marinated in vinaigrette are example of sour foods. Summer is the season of fire. At this time of year, the rotation of the earth around the sun results in longer daylight hours as the fiery sun plays a great role in our lives. The air is warmer, the light is longer and the activity of the people and plants reach their peak. Summer is the most naturally active time of year. So long as the weather does not become unbearably hot, summer is the time to do all of those things you planned for during the late winter and spring. It is the time of year to work diligently to fulfill dharma. Care must be taken however because if a person becomes too focused and intense, fire will increase too much and pitta will become vitiated. Thus, it is important to keep ones fire in check and spend some time by the cool water while maintaining a diet that is cooler and less spicy. In the cycle of life and death, fire represents our most productive years. Having been well prepared for this cycle of life during ones youth, these years are for the fulfillment of dharma. Each persons capacity for work and service is greatest during this phase of life. Regardless of constitutioni, from puberty through the transition into old age, the fire burns bright inside of us. For those with a naturally fiery nature, it burns brightest and these individuals must be careful not to work too hard and burn themselves out. Dr. Marc Halpern is an internationally recognized expert in the field of Ayurvedic Medicine. He is the Founder and director of the California College of Ayurveda and co-founder of the National Ayurvedic Medical Association and the California Association of Ayurvedic Medicine. He received the All-India award for Best Ayurvedic Physician from the Hakim Ajmal Khan Memorial Society, presented to him by the Indian Minister of Health and Family Welfare, Dr. A. Ramdas. He sits on the advisory board of Light on Ayurveda Journal. Contact him through www.ayurvedacollege.com.

The Five Elements Part IV: Water


http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles Author: Dr. Marc Halpern Published: Light on Ayurvedai Journal Copyright: California College of Ayurveda. Do not duplicate or distribute without written permission.

Page 123

The element water, called apas in Sanskrit is the forth of the five great elements (pancha mahabhutus). It comes fourth because it evolves from ether, air and fire containing the essence of these elements within it. Ether provides water the space to exist within. Air provides water with the ability to move and flow. The relationship between fire and water is more esoteric. Air creates the friction that generates the heat of fire. Fire moves in a fluidic or flowing manner. In each evolution from one element to the next, nature becomes denser. As fire becomes denser it cools and takes greater form. This is the form of water. The water element represents fluidic matter and the cohesive principle of physics. . Water is the protector of the body. It provides the body with its most basic nourishment. Water protects against the dissolution of the ether element, the roughness and motion of the air element and the heat of the fire element. The water element sooths all pain and inflammation in the body. The origin of the water element is the tanmatra of taste called rasa. Rasa in this context is the primordial causation of the experience of taste. Rasa is the causal energy that provides the potential for the experience of taste to occur. It is not the taste itself. However, since taste depends upon the water element for its manifestation, disorders of the ability to taste are due to an imbalance of the water element. Water: Sense Organ and Organ of Action The tongue is the vehicle through which the rasa tantatra manifests. The tongue is the sense organ of water. Through the tongue we taste the world around us. It is interesting to note that the taste buds of the tongue only work, when water or saliva is present. No water, no taste. The urethra is the organ of action. Through the male urethra, highly potentized reproductive fluid is expelled from the body. Through the male and female urethra, water is expelled in the form of urine. Imbalances of the water element in the body can be observed by monitoring changes in a persons experience of taste as well as through alterations of urine or seminal fluid. The Qualities of Water To know any element is to know its qualities. Water is cool, stable, heavy, moist, smooth, gross, flowing, dull, cloudy and soft. The water element is the antidote to symptoms that have the opposite qualities in the body. It is important to take in the qualities of water when you are feeling too warm, ungrounded, emaciated, dehydrated, rough, lacking in self-esteem, obstructed and immobile, irritable with a sharp tongue, transparent and vulnerable or if your heart has become too hard. The Five Waters of The Body In the human body, water is expressed in five distinct ways known as the five types of kapha. . The water that protects the mouth against the actions of chewing and against the enzyme that begins the breakdown of carbohydrate (salivary amylase) is called bodhaka kapha. Bodhaka kapha is the salivary fluid and also the mucous membrane secretions of the lips, checks and pharynx. The water that protects the mucous membranes of our stomach against the acids that aid digestion is called kledaka kapha. The water that stablizes the flow of neurological impulses and protects the nerves of the brain is called tarpaka kapha. The water that protects the joints from the friction of motion is called sleshaka kapha. Sleshaka kapha is found in the synovial fluid that moistens joint surfaces and in the burse that allow tendons to glide smoothly over each other. The water that protects the respiratory system from the movement of breath (A drying process) is called avalambaka kapha. Avalambaka kapha keeps the mucous membranes of the bronchi and lungs healthy and also provides the fluids that support the pleura and pericardium. . Water and the Kapha Dosha The kapha dosha contains both water and earth. It is water that is responsible for most of the protective and healing aspects of the kapha dosha. As water is the foundation for earth in the body (water supports earths heavy, stable qualities) an increase in the qualities of water will result in weight gain and sluggishness. Consequences of Excess and Deficient Water on the Dhatus Tending the waters of the body begins with caring for kledaka kapha in the stomach. The stomach is the home of the kapha dosha. If the qualities of water increase too much, they overflow from the stomach into circulation and flood the tissues of the body. When food is taken in that is too moist or oily, water builds up and reduces the strength of the digestive fire. Digestion becomes impaired and food moves slowly through the digestive system. The accompanying reduction in appetite and a sense of heaviness in the abdomen are among the earliest signs that kapha is increasing and out of balance. As water overflows from the digestive system, it often settles in the watery tissues of the body. These tissues are the rasa (plasma), medas (fat) and shukra (fluidic reproductive tissue) dhatus. The quantities of these tissues increase resulting in edema, obesity and an increase in genital waste secretions (smegma). Secondary watery tissues increase as well resulting an increase in menstrual flow in women and in breast milk supply. Unfortunately, the quality of the increased breast milk and menstrual fluids are of poor quality and are often mixed with mucous. Water deficiency results in many of the opposite qualities. The rasa, medas and shukra become too dry resulting in dehydration, dry mucous membranes, dry skin, weight loss and weakness in the reproductive tissues respectively. A dry rasa also results in a decrease in urination, sweating and in the formation of dry, hard stools. In addition, the lips and eyes become dry. Water in the Diet In our diet, the sweet taste is the main source of water. Cooked grains, non-fermented dairy, oils, nuts and fatty meats are foods with ample water element within them.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles The proper intake of these foods supports healthy water element in the body. Excess intake results in the symptoms of excess noted above. Deficient intake results in the symptoms of deficiency.

Page 124

Water and the Seasons Spring is the season of water. It is the season in which the water stored within the snow begins to flow from the mountains into the rivers and streams. Water is the source of life and the container of prana. As the water begins to flow, life grows in its wake. Spring is sweet and its sweetness nourishes all of life. During this time, the water element in our bodies naturally increases and flows . It is important to keep the water from overflowing in our bodies at this time by making sure that we do not over indulge in sweets, meats and oils. Water and the Cycle of Life In the cycle of life and death, water represents the years of our learning in preparation for performing dharma. Our water years are the years of cohesion. These are the years of schooling and training as we attract and draw in the knowledge and information we will later use during our fiery pitta time of life. Dr. Marc Halpern is an internationally recognized expert in the field of Ayurvedic Medicine. He is the Founder and director of the California College of Ayurveda and co-founder of the National Ayurvedic Medical Association and the California Association of Ayurvedic Medicine. He received the All-India award for Best Ayurvedic Physician from the Hakim Ajmal Khan Memorial Society, presented to him by the Indian Minister of Health and Family Welfare, Dr. A. Ramdas. He sits on the advisory board of Light on Ayurveda Journal. Contact him through www.ayurvedacollege.com.

The Five Elements Part V: Earth


Author: Dr. Marc Halpern Published: Light on Ayurvedai Journal Copyright: California College of Ayurveda. Do not duplicate or distribute without written permission. The element water, called prithvi in Sanskrit is the fifth of the five great elements (pancha mahabhutus). It comes fifth because it evolves each of the other four elements (ether, air, fire and water) containing the essence of these elements within it. Ether provides earth the space to exist within. Air provides earth with subtle movements seen on a subatomic level. Fire (energy) is latent within earth, bound by the chemical bonds of nature that hold structure together. Einstein quantified the relationship as E=MC2. E (energy) represents the fire element. M (mass) represents the earth element. C (Speed of light) represents the air element. Water is also inherent within earth. Water is the bridge between the gaseous state of mater and the solid state. As matter becomes denser, gas (air, ether and fire) coalesce into water (fluidic matter). The process of densification continues until matter becomes solid. Earth is the elemental representative of the solid nature of matter. . The Earth element represents solid matter and the structure of the universe. Earth gives form to the human body and to all of creation. The structure provided by earth is the conduit through which the other elements flow. All elements are born of ether and contained within earth. The origin of the earth element is the tanmatra of smell called gandha. The state of the earth element in the body and the capacity to smell are deeply connected. Gandha tanmatra is the primordial cause of the experience of smell. It is the seed energy or potential, emerging from the causal body that sprouts into the earth element. The earth element then builds the potential for the experience of smell in the subtle body and the structures through which smell can be experienced in the physical body. Thus, the Gandha tanmatra is not the smell itself but smell is dependent upon it. Disorders of the ability to smell reflect an imbalance of the earth element. Earth: Sense Organ and Organ of Action The nose is the vehicle through which the gandha tanmatra manifests. Through the nose we take in the scents of creation. These impressions enter the body, mind and consciousness deeply affecting us physically and emotionally. The rectum is the organ of action. Through consumption and defecation, the balance earth element in the body is regulated. If too much earth is released as occurs in diarrhea, body structure weakens. If too little earth is released as occurs in constipation, the body remains strong for a while but becomes more and more toxic. Because the earth element and smell are intimately connected, both diarrhea and constipation negatively impact the ability to smell. Excess earth element can obstruct the sense of smell while deficient earth element can weaken the structures responsible for smell. Thus, healthy elimination is essential to the balance of the earth element, the sense of smell and the over-all well-being of the body. The Qualities of Earth To know any element is to know its qualities. Earth is cool, stable, heavy, dry, rough, gross, dense, dull, clear and hard. The earth element is the antidote to symptoms that have the opposite qualities in the body. It is important to take in the qualities of earth when you are feeling too warm, ungrounded, chaotic, emaciated, fluidic, lacking in self-esteem, feeling insignificant, irritable with a sharp tongue, vulnerable or if you can not withstand stress. Earth and the Kapha Dosha The Kapha dosha is made up of earth and water. Water with its cool and soothing properties provides the primary protection of the body against the factors of heat (pitta) and movement (vata). Earth provides underlying structure and foundation that allows for the growth and development of

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 125

tissues. As kapha dosha increases in the body, there is a general increase in both fluid and structure, though one can increase less than or without the other. Increases in the earth element results in a thickening of the structures of the body. Of the seven dhatus of the body, earth is found in significant quantity in the mass that makes up the mamsa and medas dhatus. It also makes up the solid structural component of the ashti dhatu. These three dhatus are immediately dependent upon a healthy earth element in the body. While the other dhatus do not have large amounts of earth contained with them, they could not hold their form without it. Thus, earth provides the basic structure of the rasa, rakta, majja and shukra dhatus as well. Thus, the entire body is dependent upon the earth element for its health and wellbeing. Consequences of Excess and Deficient Earth on the Dhatus Earth enters the body through the foods we consume. While the earth element provides the structure of all food, is found in the largest amounts in grains, nuts, legumes and meats. It is found in moderate amounts in dairy products and in small amounts in fruits, vegetables and spices. When an excess of the earth element is taken into the body, as occurs with over-eating, the tissues of the body are provided with an excess of raw material for building new tissues. Existing structures become larger where an increase in size is possible and thicker / denser where the potential for longitudinal growth is limited. Excesses of earth that exceed the bodies capacity to convert it into other structures are stored in the body as a part of the medas dhatu (fat). An examination of a patient with large amounts of the earth element in the body reveals thick skin, strong finger nails, large muscles and coarse, dense hair. Deficiencies in the earth element in the body result in a weakness of body structures. Lacking in the raw materials to build solid tissues, the bones become weakened and osteoporosis places the bones at risk of fracture. Muscle mass is reduced and body fat decreases. As one function of the earth element is to retain heat, the bodies ability to regulate internal temperature decreases and an individual easily feels cold. Lacking in substance, a person with a deficiency of earth is unable to stand up against the challenges of the world and is easily pushed aside by stronger forces. Earth and the Seasons Earth is prevalent in the seasons of late winter and early spring. In the late winter, the earth element is most predominant as the environment is dry, static, solid and relatively dormant. Water that has fallen in form of snow is locked up in a solid state and unable to flow. In the early spring, as water begins to flow, the earth element provides the substance that will be utilized to begin building new structures as evidenced in the budding of trees. During the winter, it is important to make sure that the quantity of earth element is properly proportioned in the diet in accordance with prakruti and vikruti of the patient. In general, due to the seasonal influence, less earth element should be consumed than at other times of the year. However, too little of the earth element in the diet at this time will make it difficult to maintain strength and body temperature. Thus, fasting and strong purification should be avoided during the excessively cold winter months. As the waters begin to flow in the early spring, purification is more optimal. If a great amount of the earth element is taken in excess during the dormancy of the winter, there can be a great increase in body fat. Earth and the Cycle of Life In the cycle of life and death, earth represents the gestational period inside the womb where the basic structure of the body is formed. During this time, proper maternal nutrition providing the necessary earth element is essential for proper growth and development. A lack of earth element at this time can permanently cripple a child. The earth element continues to play an important role in the development of the child until growth is complete. Dr. Marc Halpern is an internationally recognized expert in the field of Ayurvedic Medicine. He is the Founder and director of the California College of Ayurveda and co-founder of the National Ayurvedic Medical Association and the California Association of Ayurvedic Medicine. He received the All-India award for Best Ayurvedic Physician from the Hakim Ajmal Khan Memorial Society, presented to him by the Indian Minister of Health and Family Welfare, Dr. A. Ramdas. He sits on the advisory board of Light on Ayurveda Journal. Contact him through www.ayurvedacollege.com.

The Sacred Journey of the Patient and the Practitioner


The most important thing a Clinical Ayurvedic Specialist can do is support their patients to successfully implement the principles of Ayurvedai into their lives. These principles, when properly followed assure that the body and mind of the patient will be balanced, peaceful, and optimally healthy. Natural law is such that if the principles of Ayurveda are followed, healing will take place within the limits of nature and matter. This is guaranteed. The human body has a tremendous capability to heal itself, whether a person is suffering from Irritable Bowel Syndrome, Asthma, Multiple Sclerosis, or Depression. From an Ayurvedic perspective, the body and mind heal naturally and completely when the laws of nature are applied to the practice of healing. There are times, of course, when healing is not possible. (Such times, however, are comparatively few.) Healing is not possible when tissue is damaged beyond the ability of nature to bring about healing. A line can be crossed, where even the most heroic natural measures will not bring about healing. For example, if an arm is severed, the body will not heal without surgical intervention. Likewise, many conditions in their late stages produce such severe tissue damage that the body cannot repair itself.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 126

Ayurvedic healing supports the body to heal itself. Nature works through the body's innate healing potential. If the body and mind are aligned with the power of nature, the body's healing mechanisms are empowered and their full potential realized. Miracles occur all the time. It is a miracle when the body and mind, working with nature, heals itself. These are not real miracles, however. They appear to be miracles to most people who do not understand or perceive the ways of Nature. This is the Science of Natural Healing. Our job is to help miracles occur by aligning our patients with Nature. We do this through lifestyle counseling. By helping people to understand their prakruti (Nature) and their vikruti (imbalance), we help them begin to see who they are and how they relate to the world around them. When we establish a plan to help bring them back into balance using the five sense therapies and daily/seasonal routines, we are educating them in what they need to do to allow the healing forces of nature to flow through them. As they make changes in their lives, they remove the obstructions that interfere with this flow. Change comes slowly to most people. Our job is to be loving and caring guides on their journey. We hold the space for them to grow and evolve. They do the real work, as they face the demons of their harmful habits. Our job is comparatively easy: we tell them where they are and remind them of where they are going; when they get lost, we help them find their way back to the path. We have faith in the process. Our confidence carries them till they develop faith for themselves. We hold the space of non-judgment so they can feel comfortable looking their demons in the eye. We hold the space of unconditional love and it fills them up, sustaining them as they move forward on their journey. We are all healing to some degree. We are slowly regaining our memory of our true nature as spirit. Likewise, we are all suffering, as a result of our amnesia. This is true of the healers as well as of the patients. Let us always remember what an honor it is when a patient comes to us for guidance on their journey. Let us hold the sacred space and walk forward together.

The Seven Dhatus Part I: Rasa Dhatu Advanced Ayurvedic Theory


Rasa dhatu refers to the primary waters of the body. The word rasa means sap, juice or liquid. In the physical body, rasa refers directly to the plasma or non cellular portion of the blood, the lymph and interstitial fluids. As watery secretions, rasa dhatu relates indirectly to breast milk and menstrual fluid. Rasa is more than fluid, it is nourishment. Sugar and nutrients mix with the plasma and are carried by vyana vayu to all of the tissues of the body. As such, when rasa dhatu is healthy, a person feels satiated. The satisfaction one feels is both physical and psychological. Physical satisfaction is the sense of health and well-being that every cell experiences when it is well nourished. Psychological satisfaction is the feeling that our most basic needs have been met. As a result, there is a solid foundation for healthy psychological growth. With physical and psychological satisfaction, the foundation is set to be of service to society and fulfill ones dharma. The rasa dhatu, being made up of the element water, has similar qualities. It is cold, heavy, moist, soft, stable, smooth, flowing, cloudy, gross and dull. These qualities are very similar to kapha dosha, which is made up of water and earth. Thus, the health of rasa dhatu plays an important role in determining the health of kapha dosha. In the formation of the dhatus, kapha is the mala (waste product) produced by the formation of rasa dhatu. When rasa dhatu is depleted, the qualities of kapha and water diminish. The skin becomes dry and rough, dryness in the bowels produces constipation and dry mucous membranes lose their ability to resist disease becoming fertile ground for infections. In addition, the secretion of breast milk is diminished in nursing mothers and menstrual flow becomes scanty. In the mind, nothing seems right. There is growing dissatisfaction that can not be easily satiated by changes in the environment. It is vata and pitta doshas that are the cause of rasa dhatu depletion. Vata dosha, made up of air and ether, enters the rasa dhatu and dries it out. Pitta dosha, made up primarily of fire, enters the rasa dhatu and burns it out. Activities that reduce rasa dhatu are those that increase vata and pitta doshas. Activities such as excessive travel, talking too much, being very busy and a diet that lacks in water and oils increase vata dosha. Pitta dosha increases due to a lifestyle that is too highly focused, competitive and intense as well as from a diet that is too spicy hot. Thus, a lifestyle that increases vata or pitta dosha decreases the rasa dhatu resulting in dissatisfaction in the mind and the consequences of dryness in the body. When rasa dhatu is in excess, the qualities of water and kapha dosha increase. Excess leads to water retention, swelling and mucous formation in the body. In women, menstrual flow becomes heavier and lasts longer. The mind becomes dull, cloudy and sluggish, and it lacks luster. The mind is happy but that happiness is superficial. It is dependent upon retaining the material objects of satisfaction. It is kapha dosha that increases the rasa dhatu and the rasa dhatu that increases kapha dosha. The two are inseparable. It is the water element that feeds both of them. Kapha dosha increases when a person becomes too lazy or quiet and when the diet is too moist and heavy. In the subtle body, the qualities of water flow through svadhistana chakra and ida nadi bringing about deeper feelings and drives including: desire, compassion and love. When rasa dhatu is healthy, these feelings and drives are well balanced within the constitutional nature of the individual. As rasa dhatu becomes depleted, the flow of watery qualities through the nadi and chakra decreases, resulting in a decrease in these feelings and

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles drives. When rasa dhatu is in excess, these feelings and drives increase. However, as they increase beyond their constitutional balance, they become tainted by the attachments and the desires of the ego.

Page 127

Healing rasa dhatu means restoring the proper quantity and quality of water. The proper quantity is based upon the constitutional tendency of the individual. Those with more kapha in their constitution will naturally have more rasa dhatu. This makes depletion less likely and excess more likely. Those with more of a vata or pitta constitution tend to have a naturally lower amount of rasa dhatu and are more susceptible to depletion. Those with a pitta nature tend to have a little more rasa than those with a vata nature as pitta dosha naturally contains some water. The quantity of rasa dhatu depends upon fluid intake. While it is logical that water itself would build the rasa dhatu, this is not entirely true. Rasa is more than water; it is the water that carries dissolved nutrients. Salt and sugar are the most important of these nutrients. Salt, in addition to its many physiological functions, helps retain water in the body. Sugar is the primary nutrient of the body. As a result, taking juice is the best way to replenish rasa. Rasa is also replenished through the intake of sap-type fluids such as maple syrup and agave nectar. Thus, herbal teas that are sweetened with these substances are much better than water alone in rebuilding rasa dhatu. The quality of the rasa dhatu is dependent upon the health of agni or digestion. Rasa dhatu is produced from the digestion of food and liquid. Food and liquid are initially digested in the digestive system and according to ayurvedic theory, turned into ahara rasa (milky substance similar to chyle). This fluid is then further digested within the sleshma dhara kala by the rasagni. The health of this fire determines the quality of rasa produced. When the rasagni is ideal, healthy rasa dhatu is produced along with minimal kapha dosha. In other words, transformation is efficient and there is little waste product produced. When the rasagni is low, the efficiency of the transformation is reduced. The quantity of rasa produced is actually greater but it is of poor quality. In addition, excessive waste is produced so kapha dosha increases. When the rasagni is too high, it efficiently converts ahara rasa to rasa dhatu but also burns up some of the rasa dhatu that is being produced. Thus, a smaller amount of rasa dhatu is produced and there is deficiency. There is also minimal waste. Thus, kapha dosha is reduced. The state of rasagni is dependent upon jatharagni - the main digestive fire. If jatharagni is healthy, so too will be the rasagni. In order to determine the health of the rasagni it is necessary to observe the results of digestion the rasa dhatu. The rasa dhatu can be observed by evaluating the state of the mucous membranes of the body as well as the quantity and quality of any breast milk or menstrual fluid produced. It is easiest to observe the mucous membranes by looking inside the mouth, at the lips, or at the eyes. If the membranes are dry, red or inflamed or if the lips are cracked, then rasa dhatu is depleted. The state of the skin also tells about the state of rasa. When rasa dhatu is severely diminished, sweating is decreased and the skin becomes dry and cracked. If the cause of the depletion is due to rasagni being too strong, there will be signs of excess heat such as burning and redness of the membranes. This is due to an increase in pitta dosha. If the cause of depletion is due to vata dosha, it will have been caused by an insufficient intake of appropriate fluids along with a fluctuating, unstable agni. There is simply not enough fluid to build adequate rasa dhatu and, due to the variable nature of rasagni, that conversion is poor. On the other hand, if the mucous membranes are excessively moist or mucusy, if the skin is excessively moist and if menstrual fluids and breast milk are produced in excess, rasagni is low and rasa and kapha dosha are in excess. In order to raise the state of jatharagni and rasagni and lower the amount of rasa being produced, it is important to take in hot spices such as ginger, cumin and black pepper. These should be taken while reducing the amount of salty and sweet fluids in the diet. In order to lower the state of jatharagni and rasagni and increase the amount of rasa being produced, it is important to takes in heavy, harder to digest foods such as fats and oils. These foods are classified as having a sweet taste and include many nuts and meats. Nuts contain large amounts of oils and meats contain salty juice (animal rasa and rakta). Food should be cooked in large amount of ghee and other oils as well. These foods should be taken with an appropriate but not excessive amount of spice. I should note that the bitter taste also reduces rasagni. However, when rasa dhatu is already depleted, it should not be used as it has a drying nature. In summary, rasa dhatu provides the body and mind with sustenance. It is the sap that runs through the vessels of our bodies. It is important to take good care of it and assure that life is satisfying.

The Seven Dhatus Part II: Rakta Dhatu Advanced Ayurvedic Theory
Rakta dhatu refers to the primary fire of the body. The word rakta means colored as well as reddened. Depending upon its usage, it can also mean impassioned. Each of these meanings has important implications from the perspective of health and healing. In the physical body, rakta refers directly to the blood, specifically the red blood cells, and indirectly to the tendons and the bile. Rakta dhatu is more than blood. It is the carrier of the fire that invigorates the body and mind. As such, when rakta dhatu is healthy, a person feels energized with a healthy passion for life. When rakta dhatu is in excess, heat in the body increases, the tissues of the body experience inflammation, and the mind experiences greater intensity and sharper focus. When rakta dhatu is deficient, the heat in the body decreases and the tissues of the body become cold and stiff while the mind loses its sharpness and focus. The rakta dhatu, being made up primarily of the element fire, has similar qualities. It is hot, light, dry, hard, unstable, rough, flowing, clear, subtle and sharp. These qualities are very similar to pitta dosha which is made up of mostly fire and a little water. Thus, the health of rakta dhatu plays an important role in determining the health of pitta dosha. In the formation of the dhatus, pitta dosha is the mala (waste product) produced by the

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 128

formation of rakta dhatu. Rakta dhatu also has a special relationship to the liver. The liver is the site of origin of the raktavaha srota - the channel through which the unstable form of rasa (posya rasa dhatu) must pass prior to the formation of rakta. When the rakta dhatu is overheated, so too is the posya rasa dhatu. As a result, the liver and spleen become overheated and possibly enlarged. This is what occurs during hepatitis. When rakta dhatu is depleted, the qualities of pitta dosha and fire diminish. A person feels cold, the skin loses its luster becoming pale or dusty gray, and coldness causes the body to hold on to heat by becoming constipated and by reducing urination and sweat. In the mind, depletion of the rakta dhatu leads to dullness, and difficulty processing and understanding new information. This often leads to confusion and misunderstandings. When the rakta dhatu is in excess, the qualities of pitta dosha and fire increase. A person feels warmer. As heat builds up in the body, the body tries to release the heat. This occurs in several ways. One way is through the skin. Vasodilatation brings blood to the surface in order to cool it off. This makes the skin appear redder. At first, the skin takes on a nice luster but if the heat continues to build, rashes develop. Vasodilatation may also be seen in the eyes which also become reddened. The body tries to release the excess heat along with the malas of the body. The frequency of bowel movements increases and the stools may become loose. The frequency of urination also increases. The most noticeable sign of the body trying to reduce excess heat, however, is often experienced as an increase in sweat. If the excess heat can not be adequately removed, it will result in burning sensations within the mucous membranes and eventually inflammation and fever. As the heat spreads, any tissue or organ can be affected. It is vitiation of the pitta dosha that causes the rakta dhatu to increase. This is often a confusing concept as pitta dosha, being light, depletes the rest of the dhatus. Pitta dosha, however, increases the rakta dhatu due to their similar natures. The fire of pitta increases the fire of the rakta dhatu. An increase in the rakta dhatu results in feeling warmer and more intense. Lifestyle factors that increase the rakta dhatu are those that increase pitta dosha such as intellectual study, focus and exercise as well as a diet that is too hot and spicy. While pitta dosha vitiation usually increases the rakta dhatu when it goes on for too long or becomes too intense, it will eventually burn out the dhatu. This results in a decrease in the dhatu. The body becomes unable to hold onto the heat feels cold and becomes easily fatigued. Most practitioners equate this with a vata imbalance. However, it is the result of burn out. When the rakta dhatu has increased, all of the activities of the body become more intense. In women, menstrual flow intensifies becoming very heavy but only for a few days. A persons mood intensifies and small things seem very important. Ones sense of dharma intensifies but the imbalance leads to a state of mind in which the end justifies the means. Thus, integrity is often compromised for the sake of accomplishment. As heat builds throughout the body, there is joint and skin inflammation, redness of the eyes and even the blood vessels themselves become inflamed. Fever is possible. Many of these symptoms occur within the family of Rheumatic or Connective Tissue Disorders. These diseases result in an autoimmune response that generates inflammation. It is the pitta dosha that increases the rakta dhatu and the rakta dhatu that increases the pitta dosha. The two are inseparable. Thus, whenever pitta dosha is vitiated, the rakta dhatu must be treated and visa versa. Vata vitiation results in a decrease of the rakta dhatu. The light nature of vata dosha can reduce the red blood cells count. The cold nature of vata dosha reduces the fire-carrying capacity of the rakta dhatu. As a result of depletion, the body becomes both cold and fatigued. Activities that reduce the rakta dhatu are those that vitiate vata dosha such as irregular eating habits and skipping meals. These habits result in malabsorption and malnutrition. Vitiation of kapha dosha has an interesting effect on the rakta dhatu. Due to its heavy and gross nature, kapha dosha increases the rakta dhatu. This may result in a greater number or size of the red blood cells. However, due to the cold nature of kapha dosha, the quantity of heat carried by the rakta dhatu decreases. Thus, the patient experiences a lack of energy (sluggishness) as well as a feeling of being cold. Lifestyle factors that vitiate kapha dosha within the rakta dhatu include laziness, a lack of exercise, a disinterest in intellectual exploration and a diet that is bland. In the subtle body, the qualities of fire flow through the manipura chakra and the pingala nadi bringing about strong and intense drives and feelings including: passion, focus, reason and logic. The state of the rakta dhatu is tied to the flow of prana through these energetic channels. When rakta dhatu is healthy, these feelings and drives are well balanced within the constitutional nature of the individual. As rakta dhatu becomes depleted the flow of fiery qualities through the nadi and chakra decrease and there is a decrease in these feelings and drives. When rakta dhatu is in excess, these feelings and drives increase. However, as they increase beyond their constitutional balance, they become tainted by the attachments and the desires of the ego. Healing the rakta dhatu means restoring the proper quantity and quality of fire in the body and mind. The proper quantity is based upon the constitutional tendency of the individual. Those with more pitta in their constitution will naturally have more rakta dhatu. This makes depletion less likely and excess more likely. Those with more of a vata constitution tend to have a naturally lower amount of rakta dhatu and are most susceptible to depletion. Those with a kapha constitution tend to have an adequate quantity of rakta dhatu. However, the dhatu tends to be of poorer quality. The quantity and quality of rakta dhatu depends upon the intake of the fire element. Food must first be digested by the main digestive fire (jatharagni). This produces ahara rasa which is then digested by rasagni to produce rasa dhatu and its related tissues. A portion of the rasa dhatu is then digested by the raktagni to produce rakta dhatu and its related tissues. When rakta agni is functioning properly and when it has received adequate rasa for transformation, the rakta produced will be of an ideal quantity and of the highest quality. When the raktagni is low, a greater amount of rakta is produced. However, this is of poor quality. This occurs when kapha is vitiated. When raktagni is too high, less rakta is produced but it is supercharged in the sense that it is very hot. This is what occurs when pitta is vitiated. When raktagni is variable, too little rakta is produced and it is of poor quality. This is what occurs when vata dosha is vitiated. Thus, the care of the rakta dhatu is dependent upon the health of raktagni. Since the health of the rakta agni is partially dependent upon the health of jatharagni, attention must be paid to both agnis in order to restore health.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 129

In order to evaluate the health of the rakta dhatu, the blood should be evaluated. The red blood cell count tells of the quantity of rakta dhatu that is present. Cellular morphology and the levels of hemoglobin are indicators of its quality. Of course, not all ayurvedic practitioners have the ability to order blood tests or have been trained to read them. And, even if they were, blood tests alone are insufficient to tell the health of the rakta dhatu as the dhatu is more than blood. Some imbalances do not show up in the blood tests but can be observed in other ways. Examination of the rakta dhatu should include an examination of the complexion of an individual, palpation of the liver for size and tenderness and observation of the sclera of the eyes for red or yellow discoloration. The tendons of the body should be palpated and the practitioner should inquire if there is a history of tendonitis. The tendons are an upadhatu of the formation of the rakta dhatu. Tendonitis is one indicator of pitta vitiation within the rakta dhatu. While taking the case history, the practitioner should also inquire as to whether there is a recent history of abnormal bleeding from any part of the body. When pitta enters the rakta dhatu, bleeding in the body tends to increase. While many of these indicators are found in the late stages of rakta dhatu vitiation by pitta dosha, the earliest indicator is often just feeling warmer than usual or becoming more sensitive to heat.

The Seven Dhatus Part III: The Mamsa Dhatu: A Closer Look Advanced Ayurvedic Theory
Mamsa dhatu refers to the muscles of the body, but the term literally means flesh or meat. In the physical body, mamsa dhatu refers directly to the muscles and indirectly to the ligaments and skin, which are upadhatus formed as the unstable form of rakta dhatu (posaka rakta) is converted to mamsa dhatu. Mamsa dhatu is more than muscle; it is the provider of strength, courage, fortitude and self-confidence. It is also the vehicle through which we express ourselves. When healthy, our muscles work in a modest fashion to express the needs and desires of the ego, while also available to express the creative inspiration of the Divine. In other words, our flesh (body) is the expressive vehicle of both the jivatman (that part of our soul that identifies with the ego) and the paramatman (that part of our soul that identifies with the Divine). Muscle is built from earth and fire and is then motivated by air. Earth provides the substance from which the bulky structure of muscle is made. Fire ignites the engine that directs its focus and action. Muscle is a highly metabolic tissue. While earth and fire play their fundamental roles in building the tissue, it is air that inspires and initiates its motion. In order to produce healthy mamsa dhatu, adequate earth must be consumed through the diet. Earth element is found in large amounts within grains, nuts, meats and legumes. Consumption alone, however, is not enough to build mamsa dhatu. The earth element must be properly digested so that its qualities can be reused to build mamsa dhatu. Thus, jatharagni (main digestive fire) must be healthy, as well as the mamsagni the agni which transforms posaka rakta dhatu into mamsa dhatu. While the function of the mamsagni is partially dependent upon jatharagni (the health of all secondary agnis depend on jatharagni), mamsagni itself is affected directly by exercise. The more a person exercises, the stronger mamsagni becomes. When mamsagni is too low, and there is adequate earth taken into the body, muscle and other tissues form but they are of low quality. As such, they are hard but proportionately weak. These muscles can do little work relative to their size. When mamsagni is too high, and there is adequate earth taken into the body, the muscles that form will be lean and strong but prone to inflammation. When mamsagni is balanced, the earth that is taken in will be converted to muscle that is healthy and capable of large amounts of work without injury. In the event that there is not enough earth element present to generate mamsa dhatu, then the body tissues that are formed will always be inadequate regardless of the state of mamsagni. However, if mamsagni is strong, the body will become very lean, the tissue formed will be prone to inflammation and eventually, if there is not enough earth to sustain the muscles, the agni itself will begin to devour the mamsa dhatu and there will be muscle wasting. Udana vayu is the force that inspires the contraction of muscle so that work (expression) can be accomplished. When mamsa dhatu is healthy, work is generated in a balanced and healthy manner. In the sattvic individual (one with a pure consciousness), the work generated is an expression of the Divine will. In the rajasic and tamasic individual (one with a distracted or ignorant consciousness), the work generated is an expression of personal will or ego. Mamsa dhatu, made up of earth and fire, has the following qualities: hot, heavy, dry, hard, unstable, rough, dense, cloudy, gross and sharp. These qualities are similar to a combination of pitta and kapha doshas and, as such, these doshas play the greatest role in its development and health. A balanced kapha dosha provides for proper structure and a balanced pitta dosha for proper metabolic function. Disturbances in these doshas are responsible for alterations of form and function. The amount of muscle and the thickness of the skin and ligaments depend upon a persons constitutioni. Those with a vata prakruti have minimal amounts of muscle and thin skin and ligaments even when healthy and balanced. Those with a pitta nature have moderate muscular formation along with a moderate thickness of the skin and ligaments. Those with a kapha nature have larger muscle mass with thicker skin and ligaments. Regardless of the dosha, the tissues are healthy if they are consistent in formation with the doshic balance of the individual and are tone and supple. Vitiation of kapha dosha in the mamsavaha srota (channel that carries posaka rakta dhatu) results in low mamsagni. This results in excessive http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 130

mamsa dhatu formation but the tissue formed is hard and inflexible. In addition, the upadhatus (secondary tissues) are similarly affected. Thus, the skin and ligaments of the body become thicker, harder and tighter. Psychologically, self-confidence is quiet and strong but the motivation and courage to take action is lacking. Vitiation of pitta dosha in the mamsavaha srota results in high mamsagni. This results in less mamsa dhatu formation though the tissue formed is strong and lean. Skin and ligaments also become thinner and all three are prone to inflammation and injury. Psychologically, there is strength of will along with the courage to take chances and move forward. Self-confidence is high. This is not necessarily as good as it sounds. Remember that pitta vitiation is an imbalance. Thus, the sense of confidence and strength that is present is driven by the ego. It is the confidence and strength of will that often results in injury and inflammation within the mamsa dhatu from pushing too hard. Vitiation of vata dosha in the mamsavaha srota results in a variable mamsagni. This also results in minimal tissue formation and the tissue formed is weak. In addition, the skin and ligaments become thinner and prone to injury. Vata vitiation within the mamsa dhatu is responsible for the greatest number of challenges within the tissues surrounding the joints of the body. Psychologically, a lack of mamsa dhatu results in a lack of emotional strength, courage and self-confidence. This creates timidity, along with physical and emotional fragility. Summary of the Effects of Dosha Vitiation on the Mamsa Dhatu Tissue Muscle form Vata Minimal tissue Pitta Minimal to moderate tissue Kapha Excessive tissue

and function Weak and prone to injury Strong but prone to inflammation Hard and inflexible Psychological Emotional fragility, low self-confidence High self-confidence, strong will Quiet self-confidence, lacking in courage In the subtle body, the health of the mamsa dhatu is directly dependent upon the flow of prana through muladhara, manipura and vishuddha chakras. Through muladhara chakra, the prana that carries the qualities of the earth element flows allowing us to feel grounded and anchored to our bodies and to the body of planet earth. Proper tissue development is dependent upon a healthy connection to the mother Earth. Through manipura chakra, the prana that carries the qualities of the fire element flows igniting the metabolic functions of the body and mind increasing will and motivation. The role of vishuddha chakra is less important in mamsa development but quite important as regards the proper use of the dhatu. Vishuddha chakra is the home site of udana vayu the force that inspires the muscles to act and, in doing so, express ourselves. Only when the doshas are in a healthy state of balance is it possible to utilize the mamsa dhatu at the highest level. A healthy body allows for the complete fulfillment of dharma. Doshic disturbances of the body, disturbing the mamsa dhatu, interfere with ones ability to serve. Healing the mamsa dhatu means restoring the proper quantity and quality of earth and fire in the body and mind. The proper quantity is based upon the constitutional tendency of the individual. Those with more kapha in their constitution will naturally have more mamsa dhatu. This makes depletion less likely and excess more likely. Those with more of a vata constitution tend to have a naturally lower amount of mamsa dhatu and are the most susceptible to depletion. Those with a pitta nature tend to have a moderate quantity of mamsa dhatu and are prone to depletion secondary to excessive fire. In order to evaluate the health of the mamsa dhatu, the muscles, ligaments and skin should be evaluated. Visual inspection allows for a quick assessment of muscular development. Palpation of the muscles provides an indicator of tone. Palpation of the ligaments and the joint capsule may reveal tenderness due to either vata or pitta vitiation. Vata vitiation within the mamsa dhatu results a low pain threshold and high pain sensitivity. This tissue surrounding the pain will feel cool to the touch. Pitta vitiation within the mamsa dhatu produces pain as well but the tissue surrounding the pain will feel warm and may appear reddened. Kapha vitiation rarely produces pain but the muscles will be taught and motion limited. The tissue may feel fluidic or boggy. The skin should be evaluated as well for excessive dryness, red rashes and fluidity reflecting vata, pitta and kapha doshas respectively. Once the mamsa dhatu is vitiated, it is important for treatment to be as specific as possible. While general lifestyle treatments that pacify the vitiated dosha are important, the more specific the treatment is, the more successful the outcome will be. Proper Treatment of the Mamsa Dhatu When kapha has entered the mamsa dhatu and mamsavaha srota, the best treatment is reducing the quantity of heavy foods and increasing agni in order to enhance muscle metabolism. Heavy foods such as nuts, grains, meats and legumes should be minimized and lighter foods such as vegetables and seeds should be increased. The pungent taste is the best taste as it reduces mamsa dhatu and increases agni. Thus, foods should be prepared accordingly and oral supplementation with hot spicy herbs such as the trikatu combination is appropriate. Exercise is the surest way to increase mamsagni and reduce the dhatu but only if food intake is minimized. Aerobic exercise is best. If a patient lifts weights then light weights should be lifted with many repetitions as the joints move through their full range of motion. Additional time in the sun is also supportive. Yoga asana to improve flexibility and heating pranayamas are also recommended. When pitta has entered the mamsa dhatu and mamsavaha srota, the best treatment is to reduce the strength of jatharagni and mamsagni. Jatharagni is reduced through the intake of cooling foods such as milk, butter, bitter vegetables, wheat and oats. The best taste for a quick effect is the bitter taste as it quickly reduces all agnis. The sweet taste, however, is better for the long-term management of high agni. Because it is heavy, its effects are longer lasting. Being moist, the sweet taste also provides protection against the heat. Thus, muscle or ligamentous inflammation responds quickly to bitter herbs such as kutki, gentian and barberry. Long-term treatment and also prevention of future inflammation can be better http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 131

accomplished through the use of licorice root, shatavari or slippery elm. These herbs, being rejuvenative, also help restore the injured tissue. Exercise should be completely avoided as this increases mamsagni. Once inflammation is resolved, however, exercise can slowly begin but only in proportion to the amount of earth element that requires digestion. Excessive time in the sun should be avoided. Pranayama practices that are cooling should be practiced. Cooling forms of yoga asana may be practiced as soon as the inflammation is reduced. When vata has entered the mamsa dhatu and mamsavaha srota, the best treatment is to stabilize jatharagni and mamsagni and increase the intake of the earth element in proportion to the strength of agni. Stabilization is accomplished through the formation of regular daily routines particularly those surrounding eating and sleeping habits. Earth element is increased through the intake of heavier foods such as grains, meats, nuts and legumes. In order to support and stabilize agni, warm spices should be taken but not those that are very hot. The best tastes are sweet and sour as they contain earth element. The sour taste containing fire element is even more beneficial as it has a long-term stabilizing effect on agni. When the sweet taste is utilized, it should be warmed with spices to add fire. For example, when sweet herbs such as ashwagandha, shatavari, licorice and slippery elm are used, they should be mixed with warmer spices such as ginger, cumin or cinnamon. Exercise may be performed but only in proportion to the amount of earth element that is in need of digestion. Thus, more exercise can be recommended so long as more nourishment is provided. Pranayama practices that balance agni, such as alternate nostril breathing, are beneficial. Yoga asana may also be practiced but should be restorative to the physical and energetic systems of the body. In summary, a healthy mamsa dhatu is necessary to do the work of life. In order to keep it healthy, it is important to know ones prakruti and vikruti and then to take the appropriate actions that are necessary to restore balance.

The Seven Dhatus Part IV: Medas Dhatu Advanced Ayurvedic Theory
Medas dhatu refers to the fatty tissues of the body. While the term can literally be translated to mean fat, conceptually it means the concentrated waters of the body. In the physical body, in addition to body fat the medas dhatu relates to sebum (skin oil) and the greater and lesser omentums which are its updhatu. These tissues are the primary storage sites for excess body fat in the abdomen. Medas dhatu is formed as posaka mamsa dhatu flows into the medo dhara kala and is digested by the medagni. The waste products produced by the formation of medas dhatu are the skin secretions of sweat and sebum (oil). Medas dhatu is built primarily from the water element and secondarily from earth. The presence of water reveals the nourishing nature of fatty tissue. The presence of earth reveals its role in stabilizing the functions of the body and mind. Medas dhatu has a counterproductive relationship with the remaining elements. As it fills the empty space of ether it reduces inspiration. In excess, this results in a closed mind. It also acts as an obstacle to air slowing down the movements of the body. In excess, it creates lethargy. And it suppresses fire reducing metabolic activity. In excess, digestion becomes sluggish and all dhatus begin to increase. However, for these same reasons it is protective against conditions of excess ether, air and fire. In order to produce healthy medas dhatu, adequate earth and water must be consumed through the diet. Consumption alone does not guarantee that healthy medas will be formed. The two elements must be properly digested so that their qualities can be used to build body fat. Thus, jatharagni (main digestive fire) must be healthy. If it is not healthy, rather than forming healthy medas dhatu, these same foods will produce ama and toxify the body and mind. Pathology and the Medas Dhatu When kapha vitiates the medovaha srota and medo dhara kala, the medagni becomes low. As a result, the qualities of earth and water taken into the body are digested slowly causing a greater amount of fatty tissue to form. The tissue formed is of low quality. While the excess quantity produces weight gain, the low quality clogs the channels of the body, obstructs body motion, stagnates circulation and leads to greater emotional attachments. When pitta vitiates the medovaha srota and medo dhara kala, the medagni becomes too high. As a result, the qualities of earth and water are burned up quickly leading to little medas production. The medas that is produced is of high quality but there is simply not enough to provide protection, stability and deep nourishment. This results in weight loss and the body and mind becomes dry, fragile, hard and depleted. When vata vitiates the medovaha srota and medo dhara kala, the medagni becomes variable. The qualities of earth and water that have been consumed are irregularly digested. Less medas dhatu is produced and it is of poor quality. Once again there is weight loss and the body becomes dry, fragile, hard and depleted. The poor quality of the tissue produced contributes to irregular deposits of fat with the walls of the arteries and the body and mind become hard. Psychology and the Medas Dhatu Medas dhatu is more than the fatty and oily tissues of the body. It plays an important role in our capacity to love and be loved. You may recall that the health of the rasa dhatu plays an important role in the capacity of a person to feel satisfied. This satisfaction however is fragile and dependent

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 132

upon being constantly fed. For this reason it is often short lived. The medas dhatu being a concentrated form of rasa deepens and stabilizes this feeling. When the medas dhatu is healthy, there is a deeper and longer lasting satisfaction that is less easily disturbed providing a solid foundation for love. The psychological aspect of medas dhatu is closely related to the functions of the majjavaha and samjnavaha srotas. The role of medas dhatu within the majjavaha srota is to protect the nervous system from excessive stimulation and in doing so keep the body calm. In the samjnavaha srota, a subtle channel located in the heart that connects individualized consciousness with the divine, a much more subtle form of medas protects consciousness from the intensity of the light of pure awareness. As medas dhatu and kapha dosha increase, the majjavaha srota becomes sluggish and less responsive. As neurological responses slow so too does thought and the mind appears dull. The samjnavaha srota becomes cloudy reducing awareness. As a result, the mind gets wrapped up in the dramas of attachment such as dependency, clinging and desire. Love becomes conditional and takes the form of deep attachment. As medas dhatu and kapha dosha decrease, the majjavaha srota becomes excessively excitable. The samjnavaha srota (channel of consciousness) becomes extraordinarily clear but also fragile and the light of pure awareness becomes irritating and agitating. This occurs as vata or pitta doshas reduced medas dhatu. As a result, the mind gets wrapped up in fear, anxiety or anger. Love becomes difficult to feel and when it is experienced, it is intense but fragile. In this state, the emotional heart is easily hurt and it is difficult to recover from feelings of betrayal or the grief of loss. In the subtle body, the health of the medas dhatu is directly dependent upon the flow of prana through muladhara and svadhistana chakras. Through muladhara chakra, prana carries the qualities of the earth element throughout the subtle body creating the feeling of being grounded and stable. Through svadhistana chakra, prana carries the qualities of water affecting our capacity to desire and experience pleasure through the senses. Thus medas dhatu, related to the flow of water is the physical manifestation of sensory desire. Strong sensory desire brings about increased medas dhatu (body fat). In the sattvic individual, kapha is in a balanced state with agni and only a healthy amount of high quality medas is produced and stored. In addition, there is proper flow of prana through the muladhara and svadhistana chakras. Earth and water are balanced for the constitutioni. Psychologically, the unencumbered heart sees clearly by the divine light without being blinded or agitated by it. The foundation for love is not only established, it becomes unconditional. Excessive or deficient medas dhatu is a consequence of a rajas or tamasic consciousness leading the mind into the dramas of samsara (worldly existence) and away from the doorstep of unconditional love Evaluating the Medas Dhatu In order to evaluate the health of the medas dhatu visual examination of the physical body is necessary. When medas dhatu is healthy, the body has an appropriate amount of body fat, the skin and hair are neither too oily nor dry and the voice is melodious and soft. Excessive medas dhatu reveals itself as excessive soft tissue, particularly in the abdomen. In addition, the skin and hair will be excessively moist and oily and the voice may become obstructed by oily phlegm. Deficient medas dhatu is observed as minimal body fat exposing the articulations of the body and the ribs. The face may appear gaunt. In addition, the skin and hair will be dry and there may be deeps cracks over the lips and on the tongue. The voice may crack often or become piercing, whiney or high pitched. Proper Treatment of the Medas Dhatu Healing the medas dhatu means restoring the proper quantity and quality of water and earth in the body and normalizing the flow of these qualities through the chakras. The proper quantity varies with the constitution of the individual. Those with more kapha in their constitution will naturally have more medas dhatu. This makes depletion less likely and excess more likely. Those with more of a vata constitution tend to have a naturally lower amount of medas dhatu and are the most susceptible to depletion. Those with a pitta nature tend to have a moderate quantity of medas dhatu and are prone to depletion only when exposed to excessive heat or when affected by a vata imbalance. When kapha has entered the medas dhatu and medovaha srota, the best treatment is reducing the quantity of heavy foods and increasing agni in order to enhance fat metabolism. Fatty foods such as nuts and fatty meats should be minimized and lighter foods such as vegetables and seeds should be increased. The pungent and bitter tastes reduce medas dhatu. Of the two, the pungent taste is best as it also increases agni. Thus, foods should be prepared accordingly and oral supplementation with hot spicy herbs such as the trikatu combination is helpful. Exercise including vinyasa-type yoga practice along with exposure to the sun and saunas increases medagni and reduces the medas dhatu. Heating pranayamas such as kapalabhati and surya bhedana also reduce the medas dhatu. Bija mantras such as ham, yam and ram are beneficial as they increase the dry and light qualities that reduce medas. Patients should also avoid excessive sleep. When pitta has entered the mamsa dhatu and mamsavaha srota, the best treatment is to reduce the strength of jatharagni and medagni. Jatharagni is reduced through the intake of cooling foods such as milk, butter, bitter vegetables, wheat and oats. The best taste for a quick effect is the bitter taste. The bitter taste is very reducing and ideal when there is infection. Bitter herbs are stronger than foods and include kutki, gentian and neem. However, because the bitter taste is reducing it will lower the quantity of medas in the body. Thus, if the patient is in a state of depletion the sweet taste is best as it is both cool and nourishing. Sweet herbs that reduce agni include shatavari, slippery elm and licorice. The bija mantra vam is best as it cools and increases the qualities of the water element. When vata has entered the medas dhatu and medovaha srota, the best treatment is to stabilize jatharagni and medagni and then slowly increase the intake of the water and earth elements as agni becomes stronger and more stable. Stabilization is accomplished through developing regular daily routines particularly those surrounding eating and sleeping. Earth element is increased through the intake of heavier foods such as grains, meats, nuts and legumes. In order to support and stabilize agni, warm spices should be taken but not those that are very hot. Examples include fennel, fresh ginger and fenugreek. The best taste is the sour taste as it increases and stabilizes the fire while nourishing the body. The sweet taste builds

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 133

medas dhatu but should be taken with warm spices to assure that agni is strong enough to digest it. For example, when sweet herbs such as ashwagandha, shatavari, licorice and slippery elm are used, they should be mixed with warmer spices such as ginger, cumin or cinnamon. Exercise should be minimized in the depleted patient. Pranayama may be practiced in proportion to the patients state of ojas. Alternate nostril breathing is best. Yoga asana may also be practiced but should be restorative to the physical and energetic systems of the body. The best bija mantras to chant are lam and vam which increase the qualities of earth and water respectively. Patients should be supported to sleep well and if necessary a little longer than usual until balance is restored. In summary, a healthy medas dhatu is lead to a body that acts like a well oiled machine and a heart that is capable of love and devotion. In order to keep it healthy, it is important to know ones prakruti and vikruti and then to take the appropriate actions to restore balance.

The Seven Dhatus Part V: The Ashti Dhatu: A Closer Look Advanced Ayurvedic Theory
Introduction Asthi means bone. The asthi dhatu gives solid structure to the body. In the physical body, asthi dhatu is formed as posaka (unstable) medas dhatu flows into the purisha dhara kala and is digested by the asthiagni. In addition to the formation of the bones of the body, teeth are formed through this process and are thus the upadhatu (secondary tissue) of the production of asthi dhatu. The waste products (malas) of this metabolic process are the hair and nails. The purisha dhara kala is the membrane that holds the asthi agni. Purisha means feces. The term is also used to describe the large intestine as in the purishavaha srota. Here lies an important clue of the relationship between health of the large intestine and that of the bones. The large intestine is the home site of vata dosha. The close relationship between these two tissues reveals the susceptibility of the bones to vata disorders. When there is pathology in the large intestine (gas, constipation) the pathology is transferred to the bones which become more porous and air filled. Such is the case of osteoporosis. Bones are made up of a solid structure organized as a matrix. This matrix can be visualized as the letter X. The lines that form the letter are solid and made of earth. The space between the lines are filled with air. Thus, bones create a solid but light structure allowing the body to easily move. Long bones have a hollow core that is filled with hemopoetic tissue called the marrow. This is an aspect of the majja dhatu. When the asthi agni is low, asthi dhatu is produced in excess. When this occurs, the tissue produced is denser. Those with a kapha nature having lower agni produce thicker and denser bones. Those with a pitta nature, having higher agni produce bones that are not as dense but are more metabolically active. This can lead to narrowing and weakness in the bones as well as inflammation if pitta becomes vitiated. Those with a vata nature, having a variable agni produce less asthi dhatu and that which is produced is of poorer quality. It is thinner and more fragile. In order to produce healthy asthi dhatu, adequate earth and air must be consumed in the proper balance through the diet. Earth is present in sweet foods such as grains and nuts and astringent foods such as beans. Air is present in bitter and pungent foods such as most vegetables. Consumption alone does not guarantee that healthy asthi will be formed. The two elements must be properly digested so that their qualities can be used to build bones. Thus jatharagni (main digestive fire) must be healthy. If it is not healthy, rather than forming healthy bones these same foods will produce ama and toxify the body and mind. Pathology and the Asthi Dhatu Bone pathologies can be simple or complex. Vata vitiation leads to weak or fragile bones that become osteoporotic and fracture easily. Pitta vitiation leads to bone infections (ostoemyelitis) and inflammation. Kapha vitiation leads to excessively thick, dense bones. Other diseases of the bones are more complicated. Osteoarthritis is a combined vata-kapha condition in which vata (age, motion and stress) is responsible for provoking growth in an irregular fashion leading to bone spurs. Rheumatoid arthritis is a sannipatika condition whereby vata pushes kapha to cause irregular bone growth. Vata fans the flames of pitta causing inflammation and bone destruction. Ama is also present. Osteoblastic bone cancer is a sannipatika condition whereby vata simultaneiously pushes kapha (bone growth) and fans the flames of agni within the affected tissue creating a high metabolic state for growth. Osteoclastic bone cancer has a dual dosha pathology whereby vata combines with pitta resulting in a high metabolic state that destroys bone tissue. Psychology and the Asthi Dhatu Asthi dhatu is more than the structural tissues of the body. On a psychological level it is what allows a person to stand up for them selves within the world. Ones stature is not a function of size but quality. When the asthi dhatu is weak, so is ones ability to stand solid in the face of adversity or controversy. This should not be mistaken as courage. It is steadfastness. It is the ability to be unwavering in ones convictions. When the asthi dhatu is healthy there is a healthy confidence in ones ideas, decisions and beliefs. As the asthi dhatu increases and becomes excessive, the qualities of the earth element increase and a person becomes overly attached, obstructive and stubborn. It becomes difficult to move or shift http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 134

directions. When the asthi dhatu is deficient, the qualities of the earth element decrease and there is little attachment causing a person to shrink to the background flowing with the will of others. Kapha dosha is responsible for excesses in asthi dhatu. Vata dosha is responsible for deficiencies. Short term pitta imbalances do not greatly affect the psychological aspect of the asthi dhatu. However, long term vitiation burns out the dhatu resulting in deficiency. In the subtle body, the health of the asthi dhatu is dependent upon the flow through the muladhara chakra. Prana flowing through this chakra carries the qualities of the earth element throughout the subtle body and creates a solid sense of self. The flow of prana through anahata and vishuddha chakras are also important. Through these chakras, the qualities of air and ether are circulated respectively. As the flow of prana increases through these chakras so too do their respective elemental qualities and this results in a weakening of the asthi dhatu both physically and psychologically. Evaluating the Asthi Dhatu As you can not assess the health of the asthi dhatu directly except through medical testing, it is necessary to assess the asthi dhatu via the upadhatus and malas of its production. Thus, by examining the hair, nails and teeth the practitioner can infer the state of the asthi dhatu. When the asthi dhatu is deficient, hair density becomes scant. Hair loss may be distributed throughout the scalp or in patches. In addition, palpation of the nails reveals that they have become thin and break easily. The teeth will appear crooked or become darker (gray) than usual. These findings are consistent with deficiency due to vata vitiation. When the asthi dhatu is in excess, hair density if full. In addition, the nails are thick and the teeth large, straight and white. These are the signs of kapha vitiation within the asthi dhatu. However, these findings are more difficult to discern than deficiency as a person with a kapha prakruti will also exhibit these same findings. Thus, secondary signs of kapha vitiation should also be observed most especially those within the digestive system such as sluggish digestion and the mind such as stubbornness. When these findings are present in addition to dense hair, thick nails and white teeth it can be assumed that kapha has entered the asthi dhatu. When pitta has entered the asthi dhatu, the teeth and nails will become a pale shade of yellow and the hair will lose its color and turn gray. Over time, the nails will nails will become weaker and the hair may fall out as deficiency sets in due to burn out. Proper Treatment of the Asthi Dhatu Healing the asthi dhatu means restoring the proper quantity and quality of earth and air in the body and normalizing the flow of these qualities through the chakras. The proper quantity varies with the constitutioni of the individual. Those with more kapha in their constitution will naturally have strong asthi dhatu. This makes depletion less likely and excess more likely. Those with more of a vata constitution tend to have a naturally lower amount of asthi dhatu and are the most susceptible to depletion. Those with a pitta nature tend to have a moderate quantity of asthi dhatu and are prone to depletion only when exposed to excessive heat for an extended period or when affected by a vata imbalance. Diet and the Asthi Dhatu When vata dosha has entered the asthi dhatu the best treatment is to increase the quantity of earth element in the diet. Earth is found in the largest amount in sweet tasting foods such as grains, meats, nuts and bones and to a lesser degree in root vegetables. It is not found to any significant degree in fruits or leafy green vegetables. Thus, these should be deemphasized in the diet. When kapha dosha has entered the asthi dhatu, the best treatment is to decrease the quantity of earth element and increase the quality of the air element. Foods that are high in air include most fruits and leafy green vegetables. Note that excessive fruit may aggravate the watery aspect of kapha and so caution should be taken. The pungent and bitter tastes are best for increasing the qualities of air in the body. Thus, increasing the use of spices is important. In general, the diet should be light. When pitta has entered the asthi dhatu, it is important to decrease the quality of the fire element. Thus, the diet should be cool and de-emphasize hot spices and cooked oils. Cooling foods that also nourish asthi dhatu such as whole milk, wheat and other grains should be taken. Beans may be taken if they are digested well and gas does not form.. Exercise, Yoga and the Asthi Dhatu Exercise increases the asthi agni supporting the formation of high quality boney tissue. Care should be taken when exercising however as weakness in the asthi dhatu makes the bones more likely to fracture. Thus, when significant weakness is present the patient should begin with mild weight bearing exercises. Walking is a healthy place for most patients to begin. However, in the most severe situations as often occurs in the elderly it may be best to begin with a reduced weight bearing exercise such as water aerobics. As time goes on exercise can become more weight bearing and may be practiced for longer periods of time. Weight bearing exercises are particularly beneficial for the spinal column, hips and legs but do not benefit the wrists and shoulder. Additional exercises that place stress on these joints are also important. A properly designed yoga practice can place appropriate stress on each of the joints of the body strengthening the asthi dhatu while providing the additional benefits of deep relaxation and mindfulness. Meditation, Chanting and the Asthi Dhatu Meditation for spiritual realization increases the qualities of the ether element in the body and mind. Thus, meditation for healing the asthi dhatu must be modified. Meditaiton while sitting on the floor creates a closer connection with the earth and is better than in a chair. Attention on the muladhara chakra and its connection to the earth also supports building the qualities of the earth element. Visualization of earth energy entering from the base of the spine during meditation and being circulated by the muldhara chakra creates a greater sense of feeling grounded and steady. This supports asthi dhatu. The mantra of the Muladhara chakra is lum. Quietly chanting lum with attention on muladhara chakra enhances the qualities of earth in the body and mind. Meditations that increase ether and air are beneficial when asthi dhatu is in excess and the earth element is too strong. Air fills the space created by ether and this purifies the asthi dhatu. Meditations on the anahata chakra and vishuddha chackras and chanting their respective bijas mantras; yum and hum increase the qualities of air and ether respectively.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 135

Herbs and the Asthi Dhatu: Several herbs are beneficial for treating bone weakness (osteoposis) and support healing due to fractures. These conditions are most commonly due to vata dosha vitiation. For these conditions comfrey, oatstraw and amalaki are all excellant. Comfrey has long been used for supporting the healing of bones following fracture. It is cooling and moist and blances vata and pitta doshas.. Oatstraw is a cool tonic that also also balances vata and pitta and has been shown to stimulate bone growth. Amalaki, an outstanding general tonic for the body is also traditionally used to support bone development. Bhringaraj is a important herb that can be used for both tonfiication of the bones and purification. It is most benefical for pitta dosha. Guggul and kutki are two herbs that are specific for purification of the bones and best for treating kapha dosha in the asthi dhatu. In summary, a healthy asthi dhatu leads to strong bones capable of carrying us though our lifetime. They allow for motion when movement is necessary and steadiness in the face of adversity. In order to keep the dhatu healthy, it is important to know ones prakruti and vikruti and then to take the appropriate actions to restore balance. Dr. Marc Halpern is the founder and President of the California College of Ayurvedai. An internationally respected expert in the field of Ayurvedic medicine, Dr. Halpern received the award for Best Ayurvedic Physician from the Indian Minister of Health and Family Welfare, Dr. A. Ramdas. He is a co-founder of the National Ayurvedic Medical Association and the California Association of Ayurvedic Medicine. He is on the advisory board of Light on Ayurveda Journal in the United States and the Journal of Research and Education in Indian Medicine in Varansi, India. He can be reached at www.ayurvedacollege.com or drh@ayurvedacollege.com. Or by phone at 1-866 -541- 6699

The Seven Dhatus Part VI: The Majja Dhatu: A Closer Look Advanced Ayurvedic Theory
Introduction Majja means marrow as in bone-marrow (asthi-majja). However, the term has become synonymous with nervous system which like bone marrow, is encased within bone. The skull is the casing of the brain. The vertebra are the casing of the spinal cord. While the brain and spinal cord make up the central nervous system, the Majja dhatu is associated with the entire nervous system. The nervous system and the bone marrow are treated as homologous structures in ayurvedai. In the physical body, Majja dhatu is formed as posaka (unstable) asthi dhatu flows through the majjavaha srota into the majja dhara kala and is digested by the majjagni. In addition to the formation of the marrow, the sclera and the sclerotic fluids of the eye are formed. These are the updhatus of the production of majja dhatu. The waste products (malas) of this metabolic process are eye secretions. The health of the majja dhatu is dependent upon the state of the majjagni residing within the majjadhara kala. When the kala is infiltrated by vata dosha, agni becomes variable. When it is infiltrated by pitta dosha, agni typically become increased. When kapha dosha infiltrates the kala, agni becomes low. The state of agni determines the quantity and quality of the tissues that are formed, Kapha dosha vitiation complex of the kala results in excessive tissue formation though it is of low quality. Majja dhatu (nervous system) becomes denser and thicker resulting in slowing down the movement of nerve impulses (prana). This is observable in the mind as slower processing of sensory information and in the body as slower response times. Should kapha dosha increase further, not only might it slow down the flow prana, it may block or obstruct its flow. This results in aberrant flow. Symptoms of aberrant pranic flow secondary to a blockage mimic those of vata dosha and are often misdiagnosed as a primary vata imbalances. Pitta dosha vitiation results in minimal to moderate tissue formation. The tissue formed is highly efficient. Prana moves effectively through the nervous system. Processing and response times quick. However when pitta dosha increases too much the tissue formed becomes overly heated and prone to inflammation and excessive metabolism. Inflammation results in neuritis. Excessive metabolism results in burning out the protective structures surrounding and within the nerves. Deterioration of the myelin sheath as occurs in multiple sclerosis and post viral syndromes are examples. Within the brain, neurological structures may burn out as well. This occurs in some cases of Parkinsons disease and dementia. Vitiation of vata dosha results in irregular tissue formation and the tissue that is formed is of low quality and fragile. Prana may move excessively or irregularly. When formation is minimal the stabilizing factors within the nerve are diminished and prana move quickly without restraint. Reactions are often sudden, too quick and not measured. Thus they may be dramatic. When formation is irregular, prana may also move in an irregular manner appearing at times to be excessive and other times deficient. This results hyper and hypo activity. In addition motion may be jerky as occurs in tics and some tremors . Long term vata imbalance ultimately results in drying and thinning of the tissues of the nervous system resulting in an inability of prana to move effectively. This appears like a kapha imbalance as flow of prana is deficient. Its inability to move however is not due to obstruction but to damaged structure. Discerning this condition from a primary kapha condition requires observing the broader effects of the dosha upon the body.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 136

In order to produce majja dhatu the primary elements that must be taken in the proper balance are air and water. The balance of air regulates the flow of nerve impulses. Water provides a counter balance to air, protecting the nerve against excessive motion and agitation. The brain as well the myelin that surrounds the structure of the nerve consists largely of fat. It is composed primarily of the element water and has kapha-like characteristics. Pathology and the Majja Dhatu Following accumulation and aggravation in the mahavaha srota (digestive system), the doshas overflow into the rasa and raktavaha srotas before relocating into the majjavaha srota and majja dhatu. While any dosha can relocate into the majja dhatu, pathologies of the nervous system are termed Vata Vyadhi meaning a disease of vata nature. Thus, nerve pathologies cause symptoms commonly associated with vata including pain and alterations of motion. Even still, vata dosha is not always the cause of the problem. Vitiation of pitta dosha leads to inflammation and over a long period of time can burn out the myelin and nerve tissue. Vitiation of kapha dosha may slow down nerve conduction, decrease the rate of processing information or cause blockages resulting in the aberrant flow of nerve impulses. Ama when present further complicates the condition. Psychology and the Majja Dhatu On a psychological level majja provides our sense of fulfillment, filling the void that we experience within. When majja dhatu is healthy, there is a sense of fullness and completion. When deficient, there exists a hollow feeling of emptiness. In excess, there is the feeling of stagnation that comes with being too full. Neither the body nor mind wants to move or work. There is a loss of motivation. In the subtle body, the majja dhatu is dependent upon the flow of prana primarily through svadhistana and anahata chakras. Through these chakras the qualities of water and air circulate respectively. Evaluating the Majja Dhatu The state of the majja dhatu may be assessed in many ways. While the nerves themselves can not ordinarily be seen, their function can be easily tested using standard Western neurological tests. Without western medical training, the health of the majja dhatu can also be inferred by observing the quantity of exudate produced from the eyes in the morning, the color of the sclera and the general luminosity of the eyes. This latter criterion is based on the subtle perception of the practitioner. Exudate that is dry and crusty is indicated of vata dosha imbalance. A large quantity of oily or mucousy exudate is indicative of a kapha imbalance. Yellow exudate which may be a little oily is indicative of the involvement of pitta dosha. Evaluation of the color of sclera is important as well. A dark, dull, gray indicates that vata has become vitiated. A yellow sclera indicates that pitta is vitiated. A white sclera that is dull indicates that kapha is vitiated. In observing the general luminosity of the eyes, a decrease in luminosity indicates the kapha has become vitiated. The eyes appear cloudy and dull. Interest is present but processing occurs slowly. An increase in luminosity is indicative of pitta vitation. The eyes appear to intensely interested, deeply engaged and too highly focused. Vitiation of vata dosha causes the eyes to appear vacant, lacking in attention and real interest. Proper Treatment of the Majja Dhatu Healing the majja dhatu means restoring the proper balance of the qualities of water and air within the dhatu. This process begins with taking the qualities of the elements in through the senses and then properly digesting them. While dietary intake is always the most important factor in healing the physical body, the nervous system is particularly sensative to input from all of the other senses as well. Diet and the Majja Dhatu When vata dosha has entered the majja dhatu the best treatment is to increase the quantity of water element in the diet. Water is found in the largest amounts in moist, oily foods and in those that are the most nourishing. Milk and ghee are the two most important substances. Milk and ghee restore deficient majja dhatu. Milk should always be taken warm with spices added to assure proper digestion. Ghee may be added to the milk or to other foods. In order to maximize the oily quality, the four fats are often recommended. The four fats are: ghee, bone marrow, sesame oil and muscle fat. Either ghee by itself or the four fats may be utilized as an anupana for the intake of herbs that nourish the majja dhatu. When pitta dosha has entered the majja dhatu, the best treatment is to cool the dhatu utilizing the sweet taste. The sweet taste is not only cool but also nourishing. Once again, increasing milk and ghee consumption are outstanding choices for dietary treatment. Sesame oil should not be taken however as it is too warming for regular use. Although the bitter taste is also cooling and pacifies pitta dosha, it should be used with caution as it can reduce the dhatu and aggravate vata dosha. When kapha dosha has entered the majja dhatu, the best treatment is to increase the flow of prana and decrease the qualities of water utilizing the bitter and pungent tastes. Raw vegetables, particularly leafy greens are best. In general the diet should be very light and dry and foods should be well spiced. Fasting is often appropriate and patients with a kapha imbalance may fast on light vegetables juices taken with spices for several days to a week. Exercise Yoga and the Majja Dhatu The flow of prana is directly related to the motion of the body and the mind. As motion increases, so does the flow of prana. Thus, when vata is vitiated in the majja vata, patients should not engage in activities that involve significant movement such as running, tennis, racquet ball and so on. Slower activities such as swimming and yoga better support the healing process. As there are many forms of asana, slower and gentler approaches are best. However, if the imbalance is severe, patients should avoid all activity. Slower approaches to activities are also best for pitta dosha when it settles in the majja dosha. Slower, gentler approaches are cooling as well as stabilizing. When kapha dosha is vitiated in the majja dhatu activity should be increased. Mindful movements are always preferred in ayurveda. As such, yoga is the favored approach. Of course, benefit can also be http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 137

gained from other mindful activities such as running. However, mindfulness is difficult to achieve during competitive games such as tennis and racquetball. Asana practices that are more active and flowing are preferred over gentle, slower practices. Meditation, Chanting and the majja Dhatu The goal of yoga, according to the Yoga Sutras of Patanjali is union with the divine through bringing stillness to the flow of prana in the mind and body. For this purpose, meditation is the most important and effective tool. As the movement of the mind becomes more focused the flow of prana becomes slower and more directed toward the object of meditation. Traditionally, the object is divine consciousness. One side effect of this process is stress reduction. Stress reduction and a calmer mind support the healing of vata imbalances within the majja dhatu. Thus patients with vata type neurological disorders should meditate. However, those patients who are too depleted should use caution as excessive meditation increases the light quality and brings about greater purification. Meditation is strongly recommended when pitta or kapha doshas are the causative factor in the condition. Note however that when kapha is the causative factor meditation must be balanced with activity. Meditation without the proper balance of activity will cause those with a kapha imbalance to become more lethargic decreasing the flow of prana and compromising the quality of the meditative experience. Singing kirtan and chanting generally increases vata dosha and decrease kapha dosha through specific mantras may alter this effect. When vata is strongly vitiated it is best to minimize vocal expression. When kapha is vitiated, it is best to increase vocal expression. The bija mantra yum increases the flow of the qualities of air through the anahata chakra. The bija mantra vum increases the flow of the water qualities through svadhistana chakra. Herbs and the Majja Dhatu: When vata has entered the majja dhatu, the patient should be given herbs with a tonifying and sedating action. Among the best of these herbs are ashwaganda and shank pushpi. Other beneficial herbs when combined properly include jatamamsi and bala. When pitta has vitiated the majja dhatu, the best herbs are cooling and sedating. Among the best herbs are brahmi, shank pushpi and kappikachu. Brahmi is best when ama is present as its light and bitter nature will not increase ama. Shank pushpi and kappikachu are best when no ama is present as they are heavier and moist. Other beneficial herbs include: Skull cap, vidari kand and chrysanthemum flower. St. Johns Wort and oatstraw. When kapha enters the majja dhatu, the patient should be given herbs with light, mobile qualities that purify the tissue. One of the most renowned herbs for this is calamus. Other beneficial herbs include bayberry, tulsi and sage. . Lifestyle and the Healing of the Majja Dhatu Lifestyle is the primary cause of disease and its correction is the most important component of its cure. No where is this more obvious than when the majja dhatu has become vitiated. When vata is vitiated, the patient should get more rest and avoid stressful situations. Travel should be minimized. Daily routines should be established that are practiced with consistency. It is best if a friend is near by to provide added support and ease the burdens of daily life. When pitta is vitiated, the patient should get more rest. It is particularly important to avoid conflict and competition. The patient should be educated to understand that excessive focus will over heat the nervous system. Thus, activities that are light hearted or fun should be encouraged. When kapha is vitiated an active lifestyle is called for that includes less sleep and greater engagement in the world. Spontaneity should be supported. Regular routines should be adopted so long as those activities are active and engaging. Dr. Marc Halpern is the founder and President of the California College of Ayurveda. An internationally respected expert in the field of Ayurvedic medicine and Yoga Therapy, Dr. Halpern received the award for Best Ayurvedic Physician from the Indian Minister of Health and Family Welfare, Dr. A. Ramdas. He is a co-founder of the National Ayurvedic Medical Association and the California Association of Ayurvedic Medicine. He is on the advisory board of Light on Ayurveda Journal in the United States and the Journal of Research and Education in Indian Medicine in Varansi, India. He can be reached at www.ayurvedacollege.com or drh@ayurvedacollege.com. Or by phone at 1-866 -541- 6699

The Way of Success? Vata Style!


There are many roads to success. One of those is the path of inspiration. The inspired individual is one who draws inspiration from above and brings it down through their crown chakra into their heart where it gestates till ready to emerge through the organs of action and take form in the world. Left unobstructed, success is guaranteed and the creation is one of divine beauty. Through the unencumbered mind, the divine river flows effortlessly. Action is guided by a higher power and the actor is its tool. Inspiration is a fragile moment for many. A glimpse of the divine is often fleeting, as allowing it to flow continuously can be too much for many. For most, the wind of mind causes ripples in the stillness that distorts the perception of divine intention. This creates doubts, fear and subsequent overwhelm. Do not doubt the moment. The moment of genuine inspiration will leave an imprint upon your consciousness. Within the ripples of confusion, the imprint remains like an echo. Move forward and jump in the water. Let go and allow the divine flow to carry you off. But how will you swim? That, you can figure out later. You may not have to. The river will carry you to where you need to be. All you need is to surrender and trust in the

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 138

divine. As its waters flow over and around you, comfort will replace fear as you are lifted up and over the rocks. And should you drown, you will do so with a smile radiating from your heart and you will be reborn anew for we never really were. With true inspiration, there is no real choice. We are drawn to the river. The next step is to jump in with joy!

Twelve General Guidelines For Healthy Eating


The way in which you eat your food is even more important than what you eat. Even foods that usually cause imbalance will be digested reasonably well, if the proper rules are followed. Likewise, if you eat the correct foods in the wrong way your digestion will be compromised, and gas, indigestion and the formation of ama will follow. If you follow these food habits and choose the correct foods then your digestion will be maximized, and you will experience optimal digestion. 1. Chew your food until it is an even consistency before swallowing. 2. Do not eat while being distracted by television, excessive conversation or reading. 3. Do not drink cold drinks just prior to eating. This weakens digestion. 4. Do not drink large quantities of liquid during meals, as this also weakens the digestive fire. A half-cup of room temperature water is about right, on the average. Dry meals may require more, and moist meals, like soup, require none at all. It is okay to sip a little wine during a meal. 5. Eat only food prepared by loving hands, in a loving way. The energy of the cook is always in the food. Avoid eating food prepared with resentment. We take in not only the food, but also the emotions of the chef. 6. Make eating a sacred ritual. Pause for a moment, relax, and say grace before you start. 7. Following your meal, relax for a short while to let your food digest before going on to the next activity. 8. Eat at a moderate pace until you are three-quarters full. 9. Allow three hours between meals to allow your food to digest. 10. Digestion is strongest around noon, when the sun is at its peak. The body's rhythms mirror those of the universe. Therefore, it is best to eat your largest meal at noon. The morning and evening meals should be lighter. 11. Take all water and drinks at room temperature or warmer. Cold drinks destroy the digestive fire and decrease digestion. This is true not only at mealtime, but all day long. 12. Allow three hours between meals for food to digest. This allows most people three to five meals per day. Those with a vata nature or imbalance should eat four to five times per day.

Yoga and Ayurveda: Children of the Vedic Teachings


Have you ever wondered why some asanas seem to leave you feeling calm, still, centered and balanced while others seem to leave you agitated, sore and off center? Take the case of a thirty-one year old woman who came for treatment with repeated neck pain and nervousness. She had been practicing yoga for six years and could not understand why she was having such difficulty. Our work with Ayurvedai, the 5,000 year old "knowlege of life," helped this woman to understand how the Yoga asanas she had been practicing affected the movement of energy in her body. She found out that some of the asanas she had been practicing aggravated the subtle energies of her body. She also learned new asanas, which were more in harmony with her unique energetic balance. With this new knowledge she was able to modify her practice and eliminate her neck pain and nervousness while bringing greater well being to her body and mind. In addition to the profound dietary and lifestyle advice that Ayurveda is most well known for, Ayurveda also sheds profound new light on the practice of Yoga. Yoga and Ayurveda are in fact, two paths intertwined in such a close relationship that it is hard to imagine traveling down one of these paths without knowledge of the other. Yoga is the ancient art and path of preparing the body and mind for the eventual liberation and enlightenment of the soul. Ayurveda is the ancient art and science of keeping the body and mind healthy so that individuals can pursue the goals in life that they have set for themselves. The popularity of Yoga in this country has been growing steadily since Swami Vivekananda first brought the ideas of Yoga to the West in 1893. While Yoga found a welcome home in the West, its sister, Ayurveda, was left behind in India, a distant counterpart to these important Vedic teachings. Today, just over 100 years later, Ayurveda has landed on this distant western continent in search of its sister, in search of its other half. Ayurveda does not come to this country empty handed but brings with it many gifts. It brings with it the knowledge of how to keep the physical body healthy and how this relates to ones spiritual journey. It brings a gift specific to the yogi: the knowledge of how the asanas affect each one of us. Ayurveda sheds light on which specific asanas are best for each individual. The Vedas, the oldest known writings and teachings, are the origins of both of these ancient arts. The Vedas are comprised of five books. One of them, the Yajur Veda, is considered by scholars as the origins of the knowledge of Yoga. Ayurveda has its roots within the Rig and Artharva Veda. According to Dr. David Frawley, Vedic scholar, "Yoga is the practical side of the Vedic teachings while Ayurveda is the healing side." In practice, both of these paths overlap a great deal. Classical yoga has, as a part of its traditions, an aspect which addresses health and health practices. It is not simply asanas for differing conditions, but purification practices as well. In the same vein, Ayurveda is much more than dietary principals. Ayurveda can be seen as the science of understanding how we interact with our environment and how to alter our environment in such a way that it is harmonious with our deepest nature. http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 139

Ayurveda is the science of how energies interact. As such, Ayurveda addresses our entire lifestyle including exercise and Yoga. Ayurveda sees each individual's path toward perfect health as a unique path, hence Ayurveda can help us to understand which Yoga asanas are best for each individual as well as understand how the different forms of Pranayama affect us. Ayurveda and Yoga are so closely related that it is argued as to whether Patanjali, considered by many to be the father of Yoga, and Caraka, often considered as the father of Ayurveda, may have in fact been one and the same person. The name "Caraka" translated means "the wanderer" or "the traveler." It is surmised that in his travels around India he may have been known by different names. While the Yoga Sutras of Patanjali are the definitive work on Yoga, the Caraka Samhita is considered the definitive work on Ayurveda. Whether Patanjali and Caraka were indeed one person will never likely be known. Philosophically, both Yoga and Ayurveda are rooted in the same basic philosophy of Sankya, one of six schools of classical Indian philosophy. The foundation of this philosophy can be described as follows: 1. There exists a fundamental state of pure being that is beyond intellectual understanding and which all life consciously strives for. This is the state of enlightenment or self liberation (Moksha) 2. Suffering is a part of our lives because of our attachment to our ego or self-identity (Ahankara). 3. The path toward ending suffering is the path of dissolving or transcending our ego (Ahankara). In doing so all fear, anger and attachment are eradicated. 4. To achieve this goal, we must live a purely ethical life. These practices are described as the Yamas and Niyamas of the Yoga Sutras of Patanjali. 5. Any disturbance within the mind or body interferes with this path. Ayurveda is the science of keeping the biological forces in balance so that the mind and body may be healthy. Ayurveda is based on the idea that there exists three forms of the life force called Doshas. They are Vata, Pitta and Kapha. We are all made up of a unique combination of these three forces. This unique combination, determined at the moment of conception, is our constitutioni or Prakruti. These forces constantly fluctuate according to our environment which includes our diet, the seasons, the climate, our age and many more factors. The current state of these three doshas most commonly defines our imbalance or our Vikruti. Since we all have a unique constitution, and unique imbalances, it makes sense that each person's path toward health will likewise be unique. This is a major principal of Ayurveda. In addition, what will keep each of us healthy is also unique. Understanding our prakruti and our vikruti offers each of us the potential to make correct choices for ourselves along our paths. To understand these forces and how they interact with our environment it is necessary to understand the five elements. The ancient Vedic people defined the world by what they saw around them. Without the benefit of fancy instrumentation, it was easiest to define the world by what they knew. Hence, the five elements became a way to describe all things. The five elements of the Ayurvedic system are: earth, air, fire, water and ether. These elements are not meant to be taken literally but are to be seen as metaphors or ideas. When something is hard or dense, they said that it had a lot of earth in it. Something, which is moist, was said to be composed of water. When something was light and had great movement they said it was made up of a lot of air. If something was hot they said it had a lot of fire in it. The last element is harder to describe. Ether is the idea of connectedness. It is that which connects all things together and is the space that the other elements fill. Whether we are talking about diet, the weather or yoga, all things can be described in terms of these five elements and this includes the three doshas. Vata is said to be made up of air and ether. It is compared to the wind and is said to be light, drying, cooling and capable of movement. Pitta is said to be made up of fire and water. Considered to be mostly fire, it is said to be hot, light and neither too dry or moist and is immobile, though it can be easily moved by the wind (Vata). Kapha is said to be made up of water and earth, which combine like mud. Kapha is heavy, moist, cool and stable. The importance in understanding the Doshas is that like increases and like opposites balance each other. Hence, that which has similar characteristics as the Dosha will increase it and that which has opposite characteristics will decrease it. Knowing this we can adjust our Yoga practice, diets and other factors from our environment to affect these forces in ways that help us to create greater balance and harmony. The three Doshas fluctuate constantly. As they move out of balance they affect certain areas of our bodies in certain ways. When Vata is out of balance, typically in excess, we are prone to diseases of the large intestine like constipation and gas along with disease of the nervous system, immune system and joints. When Pitta is in excess we are prone to diseases of the small intestine like diarrhea along with diseases of the liver, spleen, thyroid, blood, skin and eyes. When Kapha is in excess we are prone to diseases of the stomach and lungs, most notably mucous conditions along with diseases of water metabolism such as swelling. Another pillar in the construct of Ayurveda is the understanding of the three Gunas, or qualities of nature. This is the science of Ayurveda applied to the emotional and spiritual aspects of an individual. Understanding the qualities of nature leads to greater understanding of ourselves and our spiritual journey along with how our lifestyle choices and actions affect that journey. The three Gunas are Sattva, Rajas and Tamas and again all things can be described as a combination of them. That which is sattvic is said to be light, clear and stable. Sattva is the state of being which comes from an awareness of our connectedness to God or Purusha and in which we manifest our highest expression and most virtuous qualities. The pure state of sattva can be said to be that of enlightenment. That which is rajasic is said to be active, agitated, turbulent or motivated. Rajas is the state of being which comes from a distraction from our truest essence. In this state we are unaware of our connectedness to our spirit and as such manifest the emotions we've come to label as "challenging". These emotions include fear, worry, anger, jealousy, attachment and depression. Rajasic action is the cause of pain and suffering.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 140

That which is tamasic is said to be heavy, dull, dark and inert. In this state we are expressing our darker nature and become harmful to others or ourselves. The actions include violent or vindictive behavior toward others along with self-destructive behaviors such as addiction, depression and suicide. The importance in understanding the gunas is that, like the doshas, like increases like. When we live a lifestyle that is tamasic, we increase the influence of tamas within ourselves and bring about destruction. When we live a lifestyle, which is sattvic, we increase the influence of sattva within us and enhance our spiritual growth and evolution. Cultivating sattva brings freedom from disease while the manifestation of rajasic and tamasic behaviors causes disease. Understanding these principals allows us to structure our environment, diet and yoga practice in ways that support our spiritual growth as well as our well being. Understanding the principles of Ayurveda allows us to apply these principles to many aspects of our lives. Lets take a look at the implications of Ayurveda on the practice of Yoga. In order to understand how the principles of Ayurveda affect our practice of Hatha Yoga we must first understand the energetics of movement. All movement/activity is by nature rajasic and heating to the body. Yet, some movements are more heating and others are less so. Likewise, some movements are more rajasic and others are less so. Those, which are less so can also be said to encourage greater sattva. Generally speaking the slower the movement the less rajasic and the less warming to the body and mind. The faster the movement the more rajasic and the more heating. In this context Hatha Yoga along with other disciplines like tai-chi are inherently less rajasic than say, jogging or aerobics. It can also be said that any form of movement practiced with great awareness is more sattvic. Those that are practiced with distraction or less attentiveness are more rajasic. Thus one way to enhance our experience of Yoga is to practice slowly and with greater awareness of how we are feeling and what our breath is like. To practice yoga without awareness is to invite injury; to practice with awareness is to invite learning about us. Can any movement be purely sattvic? This is questionable. The inherent nature of movement is rajasic, as rajas is the principal of energy and movement requires energy. Hence, the sattvic qualities of one's nature is most advanced in meditation where one can find silence and stillness and become pure awareness. It is important to note at this time that while movement is by nature rajasic, this does not make it bad for us. That which is rajasic serves the useful purpose of stimulating our bodies and minds allowing for activity to take place. We could not function in our world without a part of us being rajasic. When we transcend our rajasic nature and become enlightened, we no longer function in this physical world in the same way. Taking the principles of movement into account we can begin to see that people of vata constitution or imbalance are most supported by a yoga practice which is calming, quieting and yet warming. People of pitta nature or imbalance are most supported by a yoga practice, which is calming, quieting and less heating. And, people of kapha nature are most supported by a yoga practice, which is stimulating and warming. Each individual has different needs. To practice in a way that does not support you is to invite greater imbalance and the related consequences. In developing a healthy yoga practice students must not only take into consideration their constitution and imbalance but also their age, the season of the year and the times of day they practice. These influences affect the balance of energies in our bodies and hence this must be reflected in a healthy yoga practice. When designing a yoga practice for yourself the influence of the season, your age and the time of day are not as important as your overall vikruti or imbalance. These should be seen as the factors that modify your practice but not the factors that create it. Your vikruti is, in fact, the single most important determinant of your entire lifestyle regime. It is even more important than your constitution! When you are in near perfect balance you can create a program based almost entirely on your constitution, the seasons and time of day as the most important determinants. This program will help you to stay in balance. In Ayurveda it is understood that at different times of our lives different doshas play a greater role. This is a part of the natural fluctuation of these forces. It is said that when we are born our bodies and minds are more affected by kapha and that this is true until puberty. During this time our bodies are growing at a rapid rate requiring a greater influence of the earth element. Hence during this time in our lives, regardless of our constitution, kapha is likely to be increased unless we take measures to balance it. From puberty until around our retirement years the influence of pitta increases. This is because these are our years of greatest productivity requiring a greater influence of fire. The later years, post - retirement are the time of our lives most dominated by Vata. This is a time of reflection and the influence of ether increases. During each of these periods we must pay attention to the effect our age has on us and modify our practice appropriately. In this sense, when we are young, our bodies can better tolerate the more aggressive styles of yoga. As we age we need to practice more calming asanas. The seasons also affect a healthy practice. Remember that like increases like. Hence the season of cold dampness increases kapha. The season of warm weather increases pitta and the season of cool dryness increases vata, as does the windy season. In different parts of the country these take place at different times and hence placing the names of traditional seasons upon them can be confusing. During the kapha season it is best to alter your Yoga practice to help balance its influence. Hence, a practice, which is more stimulating and warming, is better at this time. In the pitta season a practice which is not as warming is best. In the vata season a calming practice supports greater health. Finally, the time of day we practice will affect the balance of the doshas. Kapha naturally increases within us during the hours of 6:00 until 10:00 in the morning and evening. This is the time when we are moving slowly in the morning and slowing down toward the end of the day. Pitta naturally increases between the hours of 10:00 and 2:00 a.m. and p.m. This is the time the digestive fire is at its height, and in the day times

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 141

parallels the movement of the sun to its peak. Vata naturally increases within us between 2:00 and 6:00 a.m. and p.m. This is a time of transition from night to day and back again. Most people practice yoga in the early morning. This is the most sattvic time of day when there is greater stillness and quiet and the energy of our environment is most sedate. The time of vata is closely related to sunrise and sunset. Before 6:00, during the time of vata a quieter and gentler practice is recommended. During the sunrise and sunset, vata is most stimulated and so calming asanas at these times are best. After 6:00 in the morning, the time of kapha, a more stimulating practice is appropriate. Putting this into examples: Let's say you are of a vata nature or imbalance (vata is the most common imbalance), it is the cool dry or windy season, and you are 67 years old practicing Yoga at 5:00 a.m. Your health would be best served practicing a routine to balance vata (vata routine described later). Suppose you are of pitta nature and of vata imbalance. Practice a regimen that will balance vata first. Then modify it later so that it does not aggravate Pitta. As you are balancing Vata you may modify your program so that is it warm but not extremely heating. With this in mind let's take a look at some yoga asanas. Asanas for Vata The asanas which are most suitable for vata are those which are calming and grounding by nature. This will balance the tendency for those with a vata imbalance to be "spacey" and agitated or nervous. These asanas will help allay fear, worry and anxiety on the emotional level and also improve vata physical imbalances such as constipation, lower back pain and joint pains. These asanas compress the lower abdomen or cause the lower abdomen to become taut. The lower abdomen, pelvis and large intestine are the main residence of vata in the body. In addition, asanas that strengthen the lower back help alleviate vata. In general most yoga asanas are good for bringing greater balance to Vata since most asanas are calming to the mind. There are, however, some which are more exceptional and some which should most certainly be avoided. The following will focus on these since it would be tedious to list every asana. One exceptional asana is Uttanasana (forward flexion from a standing position.) To perform this asana, stand erect with your feet about a shoulder width apart. The arms may be raised over the head as you reach to the sky or you may wish to bend the elbows clasping the opposing arms just above the elbow as you let your forearms rest on or just above the crown of your head. Keeping your back straight slowly bend forward from the hips as you exhale. Bend as far forward as you comfortably can. Your hands may touch the floor in front of your feet, remain crossed as you hold the opposing arm or if you are very flexible, be placed just behind your heels. For the less flexible the hands may be placed upon blocks which rest on the floor. Let gravity assist the lengthening of your spine. All standing asanas tend to be grounding if awareness is placed on the feet honoring the connection between your body and the earth. It is important to note that this asana can put quite a strain on an injured lower back, so care should be used and there are many modifications that may be made by an alert Yoga instructor. If the lower back is simply tight, a condition related to imbalanced vata, this is an excellent asana. The seated version of this asana, Paschimotanasana (seated forward bend) will have similar value and may be easier if your back is sore. Vajrasana with forward bending, (child's pose) is another excellent asana for bringing compression to the pelvis and Vata region. To perform this asana, sit upright with your knees flexed and placed underneath your buttocks. Keeping your arms to your side, bend forward from the hips until your head is resting on the floor in front of you. If you do not have the flexibility to place your head on the ground, place a folded blanket or a pillow on the floor in front of you for your head to rest upon. Compression asanas are excellent for constipation and for chronic gas. Another very good compression asana aiding the lower back and constipation but is more advanced is BaddhaYoga Mudra. (The bound Yogic Seal.) Supta Virasana (supine backward bend) is another exceptional asana for vata. To perform this asana, sit in Virasana. Move the legs out to the side of the pelvis so that the buttocks slide down in-between both legs. Place the hands on the soles of the feet and lean back onto the elbows. This may be enough extension for many people. If you are flexible enough gradually lower your back down to the floor. Your hands may lie by your side or be stretched above the head to achieve greater lengthening of the spine. While this stretch does not compress the pelvis, it creates a mild extension of the lower abdominal muscles and lower back. This action increases the pressure in the pelvis again alleviating vata. According to Dr. Vasant Lad, this asana is particularly useful as a part of treatment for Vata type asthma conditions. Another asana, which extends the lower back and places pressure on the pelvis, is Dhanurasana (bow pose). To perform this asana, lay on your stomach with your arms to your side. Lift the head, shoulders and chest off of the mat and bend both knees. Reach back and take hold of the ankles. Let your legs draw your chest further into the air so that your body weight rests on the pelvic region. This is essential for the maximum relief of Vata. Sitting asanas like Virasana, Siddhasana and Padmasana are very calming poses which sedate vata's agitated nature. These meditative poses are excellent for calming the nervous system, a common site for vata imbalance. Calming the nervous system aids in the healing of anxiety, nervousness, sciatica and muscle spasm. Padmasana (lotus pose), while calming and sedating, also moves energy upward toward the head. This is not very grounding but can be helpful in alleviating vata type depression. Placing attention on the tailbone during this pose helps make this a more grounding asana for vata. The most calming pose of all is, of course, the supine Savasana (corpse pose). People of vata nature should avoid certain asanas. They should particularly avoid those which are overly stimulating to the nervous system such as repetitive Sun Salutations (Surya Namaskar) and those which place excessive pressure on sensitive joints in the body. The cervicothoracic junction is one of these areas. This is the bony region where the neck meets the shoulders. Here, large vertebrae stick out like "sore thumbs". People of vata nature and imbalance tend to have weaker bones, less fatty padding, looser ligaments and are more susceptible to pain. For these reasons Salamba Sarvangasana (shoulder stand) and Halasana (plow) should be avoided or modified by placing a blanket under the shoulders for extra padding. This also decreases the extreme flexion the neck is placed in. Even still, people of vata nature or imbalance should not hold these poses for very long or they will risk injury. Asanas For Pitta

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 142

The best asanas for pitta are those, which are calming, and not overly heating. People of pitta nature or imbalance tend to be more assertive and intense individuals. Calming poses help sedate their intensity and their sattvic nature helps these people to transcend the emotions of anger and resentment that they are more prone to. By alleviating pitta, these asanas are good as part of the treatment for such conditions as ulcers and hyperacidity, liver disease and acne. Asanas which help balance pitta are those which place pressure on the naval and solar plexus region. This region is the residence of Pitta, which resides in the small intestine and directly affects the liver and spleen and helps regulate the strength of the digestive fire. An exceptional asana for bringing balance to pitta is Ustrasana (camel pose). To perform this asana sit in Virasana and then extend the knees to a right angle as though you are standing on your knees. Place your palms on your buttocks. Move your thighs and pelvis forward as you extend the lower back. Allow your hands to fall onto to the heels of your feet. Gently extend you neck. Remember to breathe while in any posture. This asana opens up the abdomen, solar plexus and chest allowing for freer movement of energy through these regions. Other excellent solar plexus extension poses for pitta is Bhujangasana (the cobra) and Dhanurasana (bow pose described above.) These asanas can play a role in the treatment of ulcers and hepatitis. To perform the Cobra lie face down with your feet together and ankles extended. Bend the elbows and place your hands flat on the floor by your lower ribs. (Less flexible individuals may choose to place the palms on the floor at shoulder level.) Upon inhalation extend the elbows and raise the head, chest and abdomen off the floor while keeping the pelvic bones on the floor. The head may be held in a neutral position or in extension. Compression of the abdomen helps to alleviate pitta as well. [Authors note: It is my hypothesis that compression decreases the flow of energy through the solar plexus (site of the third chakra) sedating Pitta while extension increases circulation through the solar plexus breaking up stagnation and freeing up the circulation. There is no reference for this.] Both compression and extension are important to keeping the pitta in balance. Exceptional abdominal compression asanas for balancing Pitta are Janu Sirsasana and Paschimottanasana (previously described). To perform Janu Sirsasana sit on the floor with both legs extended out in front of you. Bend one leg forward and place the sole of the foot against the inside of the opposite thigh. Bend forward over the extended leg from the hips keeping the back straight. Along with compressing the solar plexus and pelvic regions, both Janu Sirsasana and Paschimottanasana stretch the lower back and hamstring muscles. Yoga asanas, which should be avoided for people of pitta imbalance or constitution, are headstands. Headstands are heating to the body and much of this heat accumulates in the head and the eyes. The eyes are organs controlled mainly by pitta as they are involved in metabolism of light and visual impressions. For this reason, headstands can contribute to the onset or make worse diseases of the eyes. Individuals with diabetes should avoid all inversions as a complication of this condition causes hardening of the small blood vessels in the eyes. This makes them more susceptible to damage from the increase in blood pressure in the head. People with glaucoma should avoid inversions as well, due to the increase in intraocular pressure. If a person of pitta constitution chooses to do headstands, perhaps because they have no serious imbalance, then the headstand should be held for a very short period of time. Asanas for Kapha Asanas which are most suitable for kapha are those which are more stimulating and heating to the body. These help to balance the heavy, slow cold and sedated nature of kapha. Asanas best suited to individuals of kapha nature or imbalance are those which open up the chest. The stomach and chest are the areas where kapha accumulates. In the chest, kapha takes on the form of mucous. These asanas are excellent for the prevention and treatment of congestive conditions like bronchitis and pneumonia as well as constrictive conditions such as asthma and emphysema. Exceptional asanas for kapha are Ustrasana (camel pose, already described above) and Setu Bandhasana (bridge pose). To perform this asana, lie flat on your back with your arms to your sides. Allow the palms to face down toward the floor. Using your elbows and forearms raise your trunk off of the mat as you keep your head and feet on the ground. Next extend the head and increase the arch of the spine so that there is a smooth arc from your heels to your head. If you have the strength, you may place your hands on your thighs and support your body weight with your head and feet. As a gentle alternative to this posture, a person may lie on their back in extension over a bolster and a pillow. (For a demonstration of this see page 80 in Yoga, the Iyengar Way.) Both of these do an excellent job opening the chest allowing for greater circulation of energy through this region. These asanas also affect the flow of energy through the heart chakra aiding the development of compassion and unconditional love. The calming and sedating effect of most asanas needs to be balanced by other asanas that are more stimulating and heating for those of Kapha nature and imbalance. Surya Namaskar (Sun Salutation) is a very good aerobic exercise for kapha when done repetitively and helps in the treatment of obesity and depression, two common kapha conditions. This group of movements can perhaps be said to be the ideal asana for Kapha as it is very active, creates heat, and opens the chest. The strength enhancing asanas like Vasisthasana (sage pose) also increase the heat of the body and are excellent as well. People of kapha nature can best handle strength poses as their joints and muscles tend to be strong and stable. Increasing flexibility is extremely important for those of kapha nature, as it is the tendency of kapha to become overly stiff or rigid. The sun salutation is the ideal asana for Kapha as it is very active, creates heat, and opens the chest. There are twelve parts to this asana. To perform the sun salutation, begin by standing erect with the feet touching each other. Bend the elbows and bring the palms together in the middle of the chest. This is position one. Raise the arms above the head and extend the neck and torso backward. This is position two. Bend forward and bring the hands to the floor. Keep the knees straight. This is Uttanasana and is position three. From this position lunge backward with the left leg as you bend the right knee. The knee of the left leg may lie on the floor. The foot of the right leg should be between both hands. This is position four. Bring the right leg backward and place it by the left leg as you bring your buttocks high into the air. (This is the "downward facing dog" position.) This is position five. Allow the elbows to come to the floor then glide your body forward into Bhujangasana (cobra pose). A variation includes keeping the knees and pelvis off the ground in this pose with less extension placed upon the lower back. (This is called "upward facing dog".) This is position six. Position seven returns us to downward facing dog. Next lunge the left leg forward as we bring our pelvis low to

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 143

the ground. The left foot is placed between the hands and the knee is bent, held close to the chest. This is position nine. Bring the right foot forward as you return to Uttanasana (standing forward bend). Extend upward to a standing position and raise the arms once again over the head extending the back and head as in position two. This is position eleven. To complete the cycle, return the hands to the chest, palms together. This is position twelve. Sun salutations are excellent for anyone during the Kapha hours of the day. People of Kapha nature should do the most repetitions and they should be performed with greater speed. While in general, people of Vata nature should avoid this asana, it may occasionally be performed very slowly and with great awareness. This will decrease its Vata aggravating tendencies. People of Pitta nature should avoid this series, as it is very heating or should do limited repetitions, preferably during Kapha hours. Few asanas are harmful to kapha as their nature allows them to benefit from all forms of stretching and movement. However, two weak areas of the body for kapha individuals are the lungs and the kidneys. Asanas, which place excessive pressure on the lower abdomen, if held for too long, may aggravate the kidneys. Asanas like Dhanurasana (bow pose) is one such pose. Awareness of breath while practicing yoga is very important as it is an aid to the awareness of the body. If a pose is creating pain or if a person is stretching too far, most often, the body will react with an alteration of breathing prior to an injury taking place. This alteration may be a shortening of the breath or an increased rate of breathing. In this way, awareness of breath leads to awareness of the body. Practicing with awareness increases the sattvic nature of one's practice of yoga and as such enhances ones spiritual development. People of all constitutional types should perform the asanas with slow, quiet, yet full breaths. This type of breathing calms vata and pitta. People of kapha nature should breathe in the same manner when performing gentle stretching asanas but should balance the calming, sedating effect of these asanas and the accompanying slow breathing pattern with active and strengthening asanas which allow the breath to become quicker and shorter. This form of breathing warms and stimulates the body and mind and hence brings greater balance to kapha. Pranayama and Ayurveda Pranayama, the art of yogic breathing, is an art shared within the tradition of Ayurveda. It has been associated in the West as a part of the yogic practices for affecting the flow of energy through the body and for creating an experience of both blissfulness and one-ness with the cosmic life force. Ayurveda compliments this knowledge by describing how the different forms of pranayama affect the three doshas and how pranayama can be used in practical ways as a part of the healing process. Like all things of nature, the different forms of pranayama can be understood as heating or cooling and sedating or stimulating. Lunar pranayama, the act of inhaling through the left nostril and exhaling through the right nostril, has a cooling and calming affect upon the mind and hence the body. Thus this form of yogic breathing helps bring balance to pitta and its subtler mental counterpart, tejas. Solar pranayama, the act of inhaling through the right nostril and exhaling through the left nostril, has a heating and stimulating affect on the body and mind. Thus this form of yogic breathing brings greater balance to kapha and its subtler mental counterpart, Ojas. Vata, and its subtle mental counterpart Prana, are balanced by alternating the two breathing techniques or by inhaling and exhaling through both nostrils simultaneously with attention and awareness. This action is calming and is neither too warming or too cooling. These forms of pranayama mentioned are a good general practice along with one's Hatha Yoga practice. It is generally recomended, however, that a person practicing pranyama be of strong body and mind. This is a person who has prepared themselves with years of Hatha Yoga practice and has been trained by an experienced pranyama teacher. These basic forms of pranyama can be practiced by anyone with minimal instruction who understands their Ayurvedic constitution and Vikruti, and is willing to begin slowly and practice on a regular basis. The first time they are practiced, however, should be with a trained practitioner who can teach the finer points. While recommended as a general practice, pranyama is especially important for those suffering form respiratory ailments. These breathing techniques can be very useful as part of an overall program for allergies, asthma, sinus conditions and chronic colds. Bhastrika, the breath of fire, by its very name tells us of its energetic properties. This form of yogic breathing involves forced exhalation through the nose with natural inhalation. This action is very heating and stimulating. It is best performed by those of kapha constitution and avoided by those of vata and pitta. According to Dr. Versant Lad, "This exercise is the equivalent of running two miles." It is a good part of a complete program for the treatment of obesity as it stimulates metabolism and increases the breakdown of fat. Sheetali, a form of pranyama where one inhales and exhales through a rolled up tongue, is a form of pranyama which is cooling and hence a natural part of the process of bringing pitta into balance. Both Bhastrika and Sheetali circulate the pranic energies more aggressively and as such require greater instruction. They should not be practiced without the guidance of a trained practitioner of pranyama. Ayurveda and the branches of the Yoga Tree Yoga is defined as the "union" with god or Purusha (That which is without form and not of the material world.) There are many paths to this state of enlightenment. The major branches of the yoga tree defined by Georg Feurstein describe these different paths. There are of course, as many paths as there are people. Ayurveda, by viewing each person as an individual with unique gifts as well as unique challenges, helps us to understand how each of us may be naturally more attracted to one path and more repulsed by another.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 144

Bhakti Yoga, or devotional yoga, is the path of learning about us through learning about our heart and our ability to love unconditionally. This unconditional love is for all people, including us and for the Divine. This path is most attractive to those of kapha constitution as in their more sattvic expression, devotion is a natural state. The gift of love, compassion and devotion are kapha's natural gifts and the path of Bhakti yoga can help them to discover it. While this path is for all that choose it, those of strong vata or pitta natures may find it more difficult as it does not stress their natural gifts. Jnana Yoga, the path of discernment, often referred to as the "path of the sage", is the path of becoming clearly perceptive to truth. In this way one becomes capable of distinguishing false imagination from absolute reality. This path requires a person to directly dissolve the ego, which acts as a filter and distorts the truth. Understanding Ayurveda, we may postulate that this very difficult path is most suited for those of pitta nature, who in their more sattvic way of being, allow the fire which burns in the mind to burn away false imaginings from reality. The path of Jnana yoga emphasizes the natural gifts of pitta. This path may be more difficult for those of greater vata and kapha nature. Tantric yoga, the path of transcending the self through sacred ritual and the worship of deities, emphasizes the realization that all that is around us is divine and that nothing separates the unholy from the holy. Through ritual, all things are honored as sacred. The path to the embodiment of these principals appears to be most suited for those of vata constitution who by their nature tend to be more open to experimentation, ritual and the abstract. This path to the esoteric suits the nature of vata well, as they are often more sensitive to subtle energies of their bodies and surroundings. In their more sattvic expression, people of vata nature are divinely inspired and their creativity is just one of their gifts to the world. Tantric yoga may be a more difficult path for those of strong pitta and kapha natures. Karma Yoga, the path of selfless action, is the path of surrendering the self or ego through service. This path of learning about ourselves and finally transcending ourselves is a path suited for all constitutional types. All individuals are bound to the physical world by their karma. In this context karma refers to any action which springs from the ego and sets in motion a cascading series of effects. This is a particularly useful though challenging path for those of pitta nature who by the nature of their intensity are often most focused on achieving through their work. Selfless action creates balance to their otherwise rajasic nature. In Ayurveda, balancing the effects of the doshas is only one half of the formula to creating health and well being. The other half is developing a more sattvic lifestyle and learning to express our more sattvic nature. Our sattvic nature is that aspect of ourselves, which through an awareness of our connectedness to Spirit, allows us to express our highest or most virtuous qualities. In this state we realize three fundamental truths: 1. All things material are illusions. This includes not only our expensive toys, but also our emotions and our thoughts. 2. The universe is unfolding perfectly and we fit into that perfection, even with our challenges. 3. We are all spirits growing and evolving. Until we become enlightened we will continue to have challenges. When we realize these three truths three results become apparent: 1. We need not be attached to anything material since all is transient. With this realization we can let go of our idea of ourselves and in the process let go of depression and over sentimentality. 2. If the universe is unfolding perfectly we can have faith and trust in this process. Hence, we can let go of fear and worry. 3. We all have challenges and hence it becomes unnecessary to judge others or ourselves since each of us is perfect for where we are in our continued evolution. With this realization we can let go of all judgment and the anger, resentment, and hatred associated with it. Yoga, along with meditation and proper lifestyle, in harmony with one's nature, is the Ayurvedic path toward balancing the doshas and enhancing Sattva. Through this path each of us can reach our full potential and achieve the goals in our life we have set. In this light we can begin to see Yoga and Ayurveda as separated children of the Vedic teachings being reunited in modern times. Both bring gifts to help guide us along our paths. Blessings upon your journey. References 1. Caraka Samhita: Translated by R.K. Sharma and Bhagwan Dash. Chowkhamba 1972 2. Ayurvedic Healing: By Dr. David Frawley. Passage Press 1989 3. Ayurveda; The Science of Self Healing: By Dr. Vasant Lad Lotus press 1984 4. Living Yoga; A comprehensive Guide for Daily Living: Edited by Georg Feuerstein, Stephan Bodian with the staff of the Yoga Journal. Yoga Journal, 1993 5. Yoga; The Iyengar Way; By Silva, Mira and Shyam Metha. Knopf 1992 6. Ayurveda Home Study Coarse: By Dr. David Frawley. 1992 7. Yoga and Ayurveda Workshop Notes: Margo Gal. 8. Integral Yoga Hatha: Yogiraj Sri Swami Satchidananda. 1970 Table 1: Summary of the three doshas.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 145

Dosha

Vata

Pitta

Kapha

Qualities

Cool, light, dry, mobile, agitated

Hot, light, neither too dry or too moist, movable, intense Cool, heavy, moist and stable, sluggish

Age

Above 60 years

15 to 60 years

0 to 15 years

Season

Dry, cool and windy

Hot and moist

Cool and damp

Time of Day

2:00 to 6:00

10:00 to 2:00

6:00 to 10:00

Balancing Principles Warm, moist, heavy, stable, calming

Cool, heavy, stable, calming

Warm, light, dry, active, stimulating

Yoga Asanas (partial list)

Uttanasana Paschimotanasana Vajrasana Balasana (Vajrasana with foward bending) Supta Virasana Siddhasana Padmasana

Ustrasana Bhujangasana Dhanurasana Janu Sirsasana Paschimottanasana

Ustrasana Setu Bandhasana Vasisthasana Surya Namaskar

Yoga and Ayurveda: Two Sides of One Coin


In our Western culture, many people use Yoga asana as a stretching tool to keep the body limber and agile. To this extent there is no better practice. Traditionally, however, Yoga postures are a part of a much greater spiritual journey. Yoga is a complete science of helping the mind to become clear or pure. A clear mind is not affected by stress and a clear mind produces a healthy body. While the health benefits of a mind at peace are irrefutable, what is even more exciting is that a person with a clear mind is also aware of their deeper spiritual nature or connection. We say in Ayurvedai that all disease is the end result of forgetting our spiritual nature. Hence, Ayurveda and Yoga strive to help a person re-connect to their true nature through direct experience. Yoga and Ayurveda are so closely related they are often looked at as two sides of one coin. In fact, Ayurveda is the healing side of Yoga, and Yoga is the spiritual side of Ayurveda. Together they encompass a complete approach to the well being of the body, the mind, and the spirit. With even a little knowledge of Ayurveda, the practitioner of Hatha Yoga can refine their practice so that it is in harmony with their internal balance of energy. As with diet, herbs, aromas, etc., some Yoga postures are best for one person while others can cause greater imbalance. Knowledge of one's constitutional balance (a balance between, what is known in Ayurveda, as the Vata, Pitta, and Kapha doshas) can allow the Yoga practitioner to use asanas to improve their health and well being. Those people with an imbalance in Vata dosha tend to experience greater lightness, coldness, and mobility. They may suffer from weight loss, immune weakness, constipation, cold hands and feet, and anxiety or nervousness. For these people, calming and grounding yoga poses are best. Standing postures such the tree pose (Vrksasana) and mountain pose (Tadasana) root the feet into the ground and reduce anxiety and nervousness. Poses which compress the pelvis such as seated forward bends (Pascimottanasana) aid in reducing constipation while strength poses such as the crane (Bakasana) aid circulation. Fast-paced poses such as repetitive sun salutations (Surya Nanaskar) performed rapidly, for example, may increase nervousness over time and poses performed without attention to detail in position may injure the joints. While the proper poses bring about balance, improper poses can cause greater imbalance. Those people with an imbalance in the Pitta dosha tend to suffer from excess heat in their bodies. They feel warm and may have a multitude of skin conditions such as acne or psoriasis. They may also suffer from diarrhea, burning eyes, and liver weakness. Calming and cooling poses which compress the solar plexus help balance them, while poses which extend the solar plexus help dissipate heat in the body. Poses such as the cobra (Bhujangasana) and the bow (Dhanurasana) are examples of poses which dissipate excess heat. Those people of pitta imbalance need to avoid

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles overheating themselves with their Yoga practice. Aerobic forms of Yoga causing profuse sweating should be avoided as should inverted poses which increase the heat in the head.

Page 146

Those with a Kapha imbalance tend to experience excess heaviness, sluggishness, coldness, and dampness in their body. They suffer from congestion, weight gain, and lethargy. Stimulating, heating forms of Yoga suit their needs well. Aerobic forms are recommended though they should begin slowly and work their way up in aggressiveness. The sun salutation, as the name suggests is quite heating and performed with repetition, is perhaps the best Yoga sequence for Kapha imbalance. Its aerobic nature alleviates lethargy and assists with weight loss. Poses which extend or open the chest reduce congestion and aid breathing. These include the upward bow pose (Urdhva Dhanura) and the bridge pose (Setu Bandha Sarvangasana). While meditative poses can be performed by those of Kapha nature or imbalance, they must always be balanced with active postures to avoid an increase in lethargy. Yoga poses themselves are not a complete healing program. They are a part of a complete regimen for balancing the body and mind utilizing all of the components of Ayurveda. This includes proper diet, herbs, aromatherapy, color therapy, sound therapy, meditation, detoxification, rejuvenation and creating a harmonious lifestyle. The individual who follows an Ayurvedic program is assured of creating an optimal environment in their body for healing to take place. In an optimal environment, the body can reach its greatest potential. We say in Ayurveda that where there is harmony there is health, where there is disharmony there is disease. Ayurveda and Yoga combine to lead a person on the path to perfect harmony and optimal health. Patanjali, author of the Yoga Sutras , laid out the path for using Yoga as a guide to enlightenment. He said: "We must proceed gradually through all of the steps of yoga practice." Yoga postures are just one step of the process of preparing the body to be able to manage both the increase and the heightening of energy that occurs with spiritual practice. Asanas, along with proper lifestyle (including proper diet, disciplines, and restraints), are the foundations upon which spiritual growth can occur. Once the proper foundation has been achieved, the deeper practices can begin. Both Yoga and Ayurveda incorporate meditation and breathing techniques in their practices. Meditation as a tool can be used both for healing as well as for spiritual awareness. While Ayurvedic techniques focus on the healing component of meditation, Yoga focuses on its spiritual components. Regardless of one's focus, meditation clears the mind and relaxes the body resulting in both healing and spiritual awareness. There are many forms of meditation which act like tools helping the practitioner to achieve their desired end result. While some individuals resonate with one particular type more than others, for the most part meditative techniques are tools and all of them have value for the right person. Healing ourselves with Yoga and Ayurveda is indeed a journey. It is not a quick fix or a magic pill. It heals us at the core of our nature, in essence, through the transformation of consciousness. It is a discipline in harmony with all of nature. As we practice, we grow and evolve as people. Stress is reduced, harmful emotions dissipate, sorrow is no longer, joy and peace return to our lives. Our internal energy builds and our eyes shine radiating the light that is life itself. Namast "Who burns with the bliss and suffers the sorrow of every creature within his own heart, making his own each bliss and each sorrow. Him I hold highest of the yogis." Bhagavad Gita translated by Swami Pravhavanada.

Introductory Articles Aging and Health: An Ayurvedic Perspective


Physicians often quip that no matter how good we are, our patients will eventually die. It is true that regardless of human invention and new technologies each and everyone of us will eventually take that journey into the unknown we call death. The goal of modern medicine is to delay that journey and to improve the quality of life while we are here. It is to this end, that Ayurvedai offers humanity the greatest hope of achieving both of these goals. Ayurveda means the science or knowledge of life. It is a complete system of understanding the human being and his relationship with the world around him. If an individual is living in harmony with their environment, optimum health is possible. However, the further out of harmony an individual is living, the less likely it is that they will reach their full life potential in either length or quality. In order to maximize life potential, it is taught in Ayurveda that each person must learn to live harmoniously with the world through their five senses. Our senses are like portals or gateways into our body, mind and consciousness. If we take in sensory impressions that are healthy, we will in turn be healthier. If we take in that which is unhealthy, the body suffers. It is often said that we are what we eat. In fact, we are what we eat, smell, see, hear and touch. Through our senses, we absorb the world around us. While the human body and mind can survive on low quality sensory impressions it can not thrive. Ayurveda is not simply a science of how to care for the body but also the mind. The Mind-Body connection is well established, both in the East and the West. Stress is recognized as an important contributor to disease. The damaging effects of stress on our immune and endocrine systems are well documented. Stress plays an important role in the both the onset and the prognosis of most diseases. Ayurveda is a science of stress reduction. One facet of living a harmonious life of low stress is using the senses properly. Low quality food is a stress on the physical system. Likewise, inappropriate smells, sights, sounds and touch can be just as or more stressful. While the proper use of the senses is important to reducing stress, complete stress reduction requires control of the mind as well. Toward this end, Ayurveda employs the

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 147

techniques of Yoga to bring about greater peace of mind and stillness. When the mind can focus on the present moment and resist wandering off into past or future dramas, stress is reduced and time appears to slow down. As the mind slows down and relaxes so to do internal bodily process. Heart rate slows down and contractions become stronger and more regular, there is decreased activity in the sympathetic nervous system and the secretion of stress chemicals such as epinephrine is reduced. When the mind is calm, both the mind and body are healthier. As we age, we begin to realize the accumulated effects of decades of stress and poor lifestyle. We experience the results of this in the form of cardiovascular disease and the deterioration of all of the tissues of the body. The bones become osteoporotic, neurons in the brain degenerate, muscles atrophy and tissues become drier. The list of age related diseases is long. Each is the end result of decades of wear and tear. Healing is the process of restoring optimal function. Health is the experience optimal function. Ayurveda offers people the opportunity to maximize their healing potential and restore optimum health. Through proper lifestyle and medicines provide to us by nature in the form of herbs, both the cause and the symptoms of many age-related diseases can be eradicated. The role of Ayurveda is to remove the cause of disease and gently support the healing processes of the body with natural remedies. Each of us is a unique individual and each disease is also unique. Two patients who suffer heart attacks do not necessary have the same cause of their condition and therefore, the cure may be different as well. It is the goal of Ayurveda to understand the unique nature of the patient and the unique nature of the disease. With this understanding, the Ayurvedic physician is able to prescribe the best individualized program of care and then support the patient as they progress on their journey back to optimal health. Ayurveda maximizes the potential of the patient heal, regardless of the disease. Patients under Ayurvedic care can expect both an increase in the quality of life and the length of life.

Ayurveda for the 21st Century


Ayurvedai, which literally means "The Science of Life," is the healing science from India. It has been practiced for over 5,000 years by millions of individuals to assist the body in journeying back to optimal health. More and more people are discovering that these ancient principles are easily applicable to modern life and that they have the power to create health and contentment. Health comes when we live in harmony with our true nature as spirit. Ayurveda allows us to get a glimpse of our individual true nature and to find the best ways to live a life of balance. It provides holistic understanding and healing to people on all levels: physically, emotionally, and spiritually. Ayurveda uses a multitude of healing modalities including herbs, diet, colors, aromas, sound, lifestyle recommendations, pancha karmai, meditation, and yoga.

The Clinical Ayurvedic Specialist and the Ayurvedic Health Practitioner


Clinical Ayurvedic Specialists (C.A.S.) and Ayurvedic Health Practitioners (A.H.P.) are the most thoroughly trained practitioners in the field of Ayurveda in the United States. With nearly 400 graduates, CCA provides both academic and clinical training in preparation for students to go into private practice. It is the dharma (purpose) of a C.A.S. and an A.H.P. to share their knowledge and principles of Ayurveda to uplift the health and well-being of the community. Our graduates are trained to understand a client physically, emotionally, and spiritually. From this understanding, they identify the client's constitutioni and the nature of any imbalances, and then design and implement an appropriate treatment program. One part healer, one part counselor, one part coach, and one part guide, our graduates help people create optimal conditions for healing, balance and harmony in their lives. Ayurvedic health practitioners and Clinical Ayurvedic Specialists transform the lives of their clients. Clinical Ayurvedic Specialists are the doctors of the future, using principles from the past to help people achieve balance, harmony, and health in the present.

Professional Opportunities
Clinical Ayurvedic Specialists and Ayurvedic Health Practitioners have many options for using their training in the field of holistic health and education. An A.H.P. or C.A.S. may choose to enter into private practice, join other health care practitioners at a wellness center, teach public education classes on Ayurvedic principles, supervise a pancha karma center, teach at an Ayurvedic college, or conduct workshops and seminars. Ayurvedic Health Practitioners and Clinical Ayurvedic Specialists who are already licensed health care providers may use their Ayurvedic training to enhance their current healthcare practices. All graduates have the unique opportunity to decide in what way they will use their education to serve their community and the planet. Ayurveda is based upon a deep communion with the spirit of life itself and a profound understanding of the movement of the life-force and its different manifestations within our entire psycho-physical system. As such, it presents a helpful alternative to the technical and mechanical model of modern medicine, the limitations of which are gradually becoming evident through time. It is a truly holistic medicine whose wealth we have just begun to explore in the Western world. Dr. David Frawley Author, CCA Advisory Board

Ayurveda: Maximizing the Potential For Healing


http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 148

Ayurvedai is the ancient and traditional medicine of India. A holistic form of medicine, Ayurveda focuses on creating an optimal environment within the body for healing to take place. The goal of Ayurveda is to support the bodys internal healing capability. The science of Ayurveda views the human being as a dynamic, life affirming organism that in its natural state is healthy, free from disease and at peace with life. Optimum health occurs when the natural process of the body are not interfered with. This happens without effort when the human being is living a harmonious life. Disharmony of any kind, physical, mental, emotional or spiritual is the cause of disease from an Ayurvedic perspective. Disharmony occurs when a person is out of tune with the environment or other people. In order to maximize the healing capability of the body, the Clinical Ayurvedic Specialist (C.A.S.) helps their clients reestablish harmony through learning to follow a healthy lifestyle. The five senses are portals or gateways into the body, mind and consciousness. Through them, impressions from the environment are absorbed. When healthy impressions (healthy foods, visual impressions, sounds, smells and touch) are taken in, the body responds by reaching its full potential. When low quality impressions are taken in, the body responds with less than optimum function and becomes susceptible to disease. Western Medicine acknowledges two principles in the onset of disease. One is the role of virulence or the strength of a pathogen such as a bacteria or virus. The second is resistance or the ability of the host (the person) to ward off the disease. This second component is called immunity. It is the function of Ayurveda to maximize immunity and defend against disease. These principles are also true on the mental level. Mentally and emotionally, stress is the pathogen. A persons ability to resist stress is the immune system of the mind. Ayurveda not only attempts to maximize physical immunity but also mental immunity. While Ayurveda is excellent preventative medicine, it also supports the capacity of the body to heal. Hence, Clinical Ayurvedic Specialists routinely work with sick clients. However, the focus of their healthcare is not on the eradication of the disease but rather on the underlying causes of the disease. By eliminating the underlying causes, the body heals itself. This self healing model is paramount to understanding the benefits to Ayurveda. While mechanistic models of well being view the patient as a machine with parts to be replaced and chemicals to be added or subtracted to get the right balance, Ayurveda is a vitalistic system of well being respecting the life affirming energy of the body. Ayurveda views the body as intelligent down to the cellular level and even the subatomic level. The role of Ayurveda is simply to support the work of the innate intelligence. The Clinical Ayurvedic Specialist counsels clients to create a lifestyle of harmony through the five senses. Using dietary, herbal, color, aroma and massage therapies along with yoga and deep relaxation, Ayurvedic practitioners help their clients understand how their current lifestyle may be creating disease and offers suggestions and support to create a newer, healthier lifestyle. Each change made reduces stress and increases the healing capacity of the body. Is what is right for one person, right for everyone? Not according to Ayurveda. Ayurveda views each person as unique with individual needs. We may all be human but we have slightly different physiologies and emotional tendencies. Ayurveda teaches that for this reason, each persons path toward optimal health is also unique. Nothing is right for everyone and everything is right for someone. Ayurveda resists the temptation to sell one program to every person. Rather, Ayurveda emphasizes an individualized approach to lifestyle. Some people thrive as vegetarians and others as meat eaters. Some thrive on spicy food and others on bland food. Some do well with raw foods and other better with cooked foods. Ayurveda is a path of understand what is right for the individual, not the masses. Ayurveda is neither a statistical form of medicine or a health fad, it is a science, based upon understanding individualized needs and meeting those needs to bring about the best a person can be.

Ayurveda: Medicine Of The Past, Medicine Of The Future


Once upon a time, some 5,000-10,000 years ago, there lived an ancient people who inquired into the world in which they lived. They looked to the skies and saw the celestial lights, and wondered in awe about their origin and meaning. They looked around at the world and wondered, "why am I here and what is the meaning of my life"? They knew the world around them was fraught with challenges and potential dangers, and they asked, how can I stay safe and healthy? These people were among the earth's oldest human inhabitants, and they lived in the land known today as India. To answer their questions, the wisest and most learned of the clan went forth to seek explanations from the Gods. These wise men and women were known as rishis, the ones who had the gift to attune themselves to the ways of the Gods. As they meditated deeply, the Gods came to them, and answers were given. They learned about astrology and astronomy, about health, about air, fire and water, and they learned about ritual. This knowledge was passed down through generations with songs and chants, and then it was written down in the oldest of books now existing on the planet: the Vedas. The wisdom of the Vedas is vast. The knowledge pertaining to health is known as Ayurvedai, or the science of life. The knowledge of Ayurveda was given to the rishis so that they might know how to stay physically and emotionally healthy, in order to pursue their deeper spiritual goals. The Vedic teachings thrived in India, and Ayurveda thrived as well, for several millennia. Scholars, philosophers, and doctors journeyed from afar to India to study, and each took pieces of this knowledge home with them. It was a golden age of increasing understanding and deepening spirituality. Then, between 700 and 1000AD, India was invaded by the Middle East. The Muslims went on anti-Hindu crusades and destroyed many of the ancient books. The knowledge of Ayurveda began to slip away. In the 1800s the British invaded India, destroying what was left. Schools were

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 149

closed and books were destroyed, until Ayurveda vanished into the corners of society. In place of the Ayurvedic schools, western medical schools were established. It wasn't until 1947, when India gained her independence, that strong interest in Ayurveda was renewed. At this point, scholars and spiritual teachers tried to pick up the pieces of this profound science. Schools re-opened and began to train Ayurvedic physicians. By the early 1990s there were several hundred small Ayurvedic schools in India. Even so, India is a vast country, and the number of Ayurvedic practitioners relative to the population is very small. As of today, Ayurveda remains subordinated to the western-influenced health care system. In the West, a great interest in the science of Ayurveda began to emerge as westerners started to question the tenets of their own health care system. In the mid-1980s, profound writers like Dr. Deepak Chopra and Dr. Vasant Lad, along with Dr. David Frawley and the Maharishi Mahesh Yogi, began to enlighten readers and listeners about this ancient wisdom. Interest mushroomed, and now we see the very first Ayurvedic Colleges opening in the United States, offering formal study of this ancient knowledge. Ayurveda is a science that is, first and foremost, about creating harmony with one's environment. Ayurveda teaches us that when we live in harmony we shall be healthy, and that disease is the normal expression of living out of harmony. Hence, Ayurveda is a health care discipline that begins by asking us to look inside of ourselves so that we may discover how we are living out of harmony. Only then can we make the life changes necessary for healing to take place. In this way, Ayurveda gives us back both responsibility for our well being as well as the power to create our state of health. Ayurveda teaches us that we are all unique individuals and that each individual's path toward perfect health is equally unique. Ayurveda is not a dogma of "how to"; rather it is a system that illuminates our unique journey and helps to guide us to our destination. Ayurveda utilizes diet, herbs, aromas, colors, meditation and yoga, along with special cleansing techniques known as Pancha Karmai, to assist each person in his or her process. Most importantly, however, Ayurveda helps each person to look at their lifestyle and discover areas that are disharmonious, while at the same time empowering greater harmony. Ayurveda says that where there is harmony, there is health.

Ayurveda: The Art of Stress Management


Ayurvedai, literally translated means the knowledge of life. It is the traditional healthcare system of India. Ayurveda is based on the idea that a life and lifestyle of harmony is the basis for optimum health. It can be said that where there is harmony there is health and where there is disharmony there is disease. Ayurveda is the science of creating harmony between a person and their environment. It is well accepted that stress is the greatest threat to the well being of people. Stress weakens the immune system making the host (you and I) more attractive to the multitude of pathogens present in the world. As the strength of the host diminishes, the ability of the microorganism to penetrate its defenses increases. Stress plays a role in the onset of just about every disease people face from the common cold to heart disease. Not only is stress invisible, it is created by the person who is affected by it. This realization helps people understand that just as they have the ability to create the experience of stress, they also have the ability to create the experience of peace of mind. Ayurveda, and its sister science Yoga are a path to personal power helping people learn how to gain control over the mind. Once in control, a person is no longer the slave of their thought process but rather its master. A lifestyle based in harmony is a stress free lifestyle. Ayurveda applies its principles to both the mind and the body. Though the practices of meditation and yoga, Ayurveda helps a person expand their perception of themselves and how they relate to the world around them. While so many people are plagued with fear, anger, anxiety and / or depression, Ayurveda helps people to come to the realization that life can be and is beautiful! Ayurvedic lifestyle begins with an understanding who ones constitutioni. This is the inherent balance of the three doshas (biological energies) determined at the moment of conception. Each persons constitution defines their uniqueness. Ayurveda understands that nothing is right for everyone and everything is right for someone. Ayurveda is non-dogmatic. Each persons path toward health and harmony are is unique. Ayurveda is the path of finding out what is right for the individual. This path includes learning to live harmoniously through each of the five senses. Hence, through diet, aromatherapy, color therapy, sound therapy and touch (massage) therapy along with yoga and meditation, Ayurvedic practitioners slowly guide their patients back to living in harmony with their true nature. Success on this path takes time and patience but pays great rewards. Along the way, Ayurvedic practitioners utilize their vast knowledge of herbalism to support the process and allieviate suffering. Stress reducing herbs are called nervine sedatives and include herbs such as valerian root, jatamamsi, shankha pushpi and thousands of others found throughout the world. More importantly, the Ayurvedic pharmacopia includes an understanding of rasayanas or rejuvenatives. These special herbs build up the bodies resistance to stress and increases its endurance. These herbs are especially beneficial to those who are highly sensitive to stress. These herbs include ashwaganda, bala and amalaki and many others. According to Ayurveda, the greatest factor in a persons sensitivity to stress is a substance found within all cellular tissues and the mind. Ayurveda calls this substance ojas. Ojas is the essence of the immune system and provides the mind with both stability and contentment. Ojas is produced by the body as the body digests nourishing foods. Hence, a nourishing diet combined with excellent digestion is the key to building ojas. Ayurveda places great emphasis on proper digestion. This includes selecting the proper foods for a persons constitution as well as eating them properly.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 150

Long term problems with digestion and elimination deplete the body of ojas. Ojas is protected by a lifestyle that avoids overindulgence, includes significant rest and reinforces self love. In summary, Ayurveda helps a person come to a better understanding of themselves and their relationship to the world around them. By adopting a healthy lifestyle, Ayurveda helps people reduce stress. By reducing stress, each person can attain optimum health and peace of mind.

Ayurveda: What is Your Constitution?


More and more, people come up to me on the street and ask me "what is my constitutioni?" Other times, they ask "what is my dosha?" They mean the same thing. According to Ayurvedai, the traditional medicine from India, a person's constitution is the balance of the three doshas (biological forces that govern the body) inherent within an individual. A person's constitution determines what a person is naturally attracted to and what causes a person to become out of balance, sick and diseased. Depending upon a person's constitution, they may thrive as a vegetarian or need meat; they may thrive on spicy foods or get burning indigestion. Our constitution determines how we relate to the environment. The wise individual, with this knowledge, creates an environment that is supportive to who they are as a unique individual. Ayurveda teaches that where there is harmony with our environment there is health, where there is disharmony there is disease. The environment consists of anything we experience through our five senses. So, while many people agree that we are what we eat, Ayurveda takes this a step further and teaches that we are what we eat, smell, touch, hear and see. Thus, a Clinical Ayurvedic Specialist (C.A.S.), trained at the California College of Ayurveda, helps people to understand their constitution and how to create a harmonious environment. There are three basic constitutional types. However, everyone is a unique mix of them. For each type, a different diet is recommended as well as different forms of aroma, color, sound and massage therapies. The three types are called Vata, Pitta and Kapha. People of vata nature have a predominance of the qualities cold, light, dry and mobile. They tend to become cold easily and often prefer to wear a sweater or shawl even when others are not cold. They are usually the last to turn on the air conditioning and first to complain when a room is too cold. They like to sleep with extra blankets. They are often of lower body weight and this is reflected in their long narrow bones. Many fashion models have a vata type of body with long legs, long necks and long tapered fingers. People of vata nature often experience dry skin, dry eyes and a dry colon which causes a tendency toward constipation and gas. Their mobile nature is seen in their fast speech patterns and chatty nature. It can also be seen in their tendency to become scattered and more easily overwhelmed. People of vata nature often have a fragile, nervous disposition. Their challenges often revolve around staying focused. People of pitta nature are most often hot. They are likely to be the first people to want to put on the air conditioner and they are likely to kick off the covers on a warm night. Because they have a greater amount of internal heat, it is not unusual to see them wearing shorts in the cool fall or spring weather while others are wearing a light sweater. Heat often builds up in the intestines and leads to softer and looser stools or diarrhea. Pitta people usually have moderate body builds, not very heavy or very thin with good muscular development. Their skin may be prone to red rashes or acne and is often oily. People of pitta nature often have a clear but sharp way of communicating. Their focused and direct language and actions may irritate other people but they can be counted on to get the job done. They most often have a passionate and intense disposition. Their challenge revolves around a lack of patience for those who are not as focused and directed as they are. People of kapha nature are most often heavy, cool, slow and moist. Because of their heavy nature, they have a stocky body build. This is not to say that people of kapha nature are overweight. No, their natural body type is denser than others. Their bones are shorter and thicker. Often their neck appears to be sitting close to their shoulders and their fingers are short and thick. What really identifies a person of kapha nature is their slower, easy going nature. These people speak and move slowly and are not likely to get upset. They often have a sweet and gentle disposition. Their challenge however revolves around getting motivated and lacking spontaneity. Hence, once a person of kapha nature has made up their mind they are not likely to change it. So, what if a vata person lives with a pitta person? Basically, the pitta person kicks the covers off while the vata person is pulling them on and they may argue over the temperature to set the thermostat. The pitta usually wins as a person of pitta nature has a stronger more dominating personality. There may also be challenges about being on time. People of pitta nature really like to be on time and get irritable when they are late. People of vata nature may want to be on time but because they get distracted just can't seem to make it. If a person of vata nature lives with a person of kapha nature, the person with a kapha nature will usually watch the person of vata nature move around fast in a nervous sort of way and wonder what all the fuss is about. Meanwhile the person of vata nature, who is easily excited, will wonder why their partner is not as excited about life as they are. Neither one of them is likely to fuss about time very much as vata may be late because they get distracted and kapha tends to be late because they move slowly. Both really annoy pitta. If a person of pitta nature lives with an either a person of vata or kapha nature, they are likely to be somewhat critical of their partner for not being more like them. They may try to convince their partner that something is wrong with them and that they know what it is. People of pitta nature are sure they are right. If it seems like no matter what constitution you are you have some physical and personality challenges, it's true. We all do. I've yet to meet the perfectly, enlightened being of perfect health and peace of mind. Ayurveda teaches that we are all growing, learning and evolving, and that by

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 151

understanding our nature, we can evolve faster and learn to appreciate ourselves and others - for each of us is unique. Self love, non-judgment, compassion and unconditional love are the foundation of all spiritual growth. It's nice to know that each constitutional type has its unique gifts. People of vata nature have the capacity for divine enthusiasm and inspiration. They are often creative and in touch with the subtle world in ways pitta and kapha can only imagine. People of pitta nature have the capacity for clarity of mind that allows them to become great leaders and teachers of humanity. People of kapha nature can be a deep well of love, gentle kindness and nurturance. Indeed, we are all unique, and while there are three basic energies, we are all a unique combination, and no two people have ever been created alike. By understanding our constitution we can choose proper foods to support us and colors, aromas and sounds to surround ourselves with. Ayurveda teaches that each person has the capacity for perfect health and peace of mind. The journey to accomplish this is one that begins with self understanding. With this knowledge and the support of a teacher or practitioner, each person can begin to create a lifestyle that creates harmony within. Health is our natural state and is the end result of living in harmony. Disease is the natural end result of living out of harmony. Ayurveda is the path of re-establishing harmony so that health can re-emerge. While people with all kinds of conditions seek and are benefited by ayurvedic health care, it must always be remembered, that it is nature that heals and not the practitioner. It is the Clinical Ayurvedic Specialists job to simply support nature as it works from within the patient. Before deciding what your constitution is and changing your diet or lifestyle, it is always best to consult with an Ayurvedic health professional. A Clinical Ayurvedic Specialist will help you determine what your constitution is, help you understand the nature of any imbalances, and establish a plan to help you get back into balance. Most importantly, a good practitioner will coach you toward success in establishing your new, stress -free lifestyle.

Ayurvedic Questionaire
While it is always most accurate to be fully evaluated by a trained Ayurvedic practitioner filling out the following questionnaire can give you insight into the balances of energies unique to your body. As you fill out the following questionnaire, give yourself two points if a statement is clearly true for you. Give yourself one point is it is somewhat true. Give yourself no points if it is clearly not true. Add up the total number of points for Vata, Pitta, and Kapha. This will give you the relative dominance of each of the forces in your constitutioni. You may not necessarily be dominant in one type but may be a unique blend of the three. Vata Questions 1. I am thin and my body build is "slight." 2. I have a difficult time gaining weight or I am like a yo-yo going up and down. 3. My skin tends to be dry. 4. I feel cold often compared to others and I do not sweat very easily. 5. My complexion is dull gray or dusty. 6. When my digestion is not normal I tend toward constipation. 7. The shape of my face and jaw line is long and narrow. 8. When I am healthy I have a lot of energy and enthusiasm but focusing can be difficult. 9. I am prone to feeling nervous or anxious. 10. I tend to be a light sleeper and often suffer from insomnia. Pitta Questions 1. I am of moderate weight and my build is moderate with good muscle tone. 2. My weight is steady and fluctuations are small. 3. My skin tends to be oily. 4. I often feel warm and sweat easily. 5. My complexion is rosy. 6. My digestion is not normal I tend toward diarrhea or burning digestion. 7. The shape of my face and jaw like is angular. 8. When I am healthy I have a lot of energy and I am very focused. 9. I am prone to feeling irritated, angry and resentful. 10. I sleep well and wake up easily. I may be awoken by dreams. Kapha Questions 1. I am of "stocky" body build and I often carry some extra weight. 2. It is difficult to lose weight. http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles 3. My skin tends to be oily. 4. I often feel cold and sweat easily. 5. My complexion is pale. 6. My digestion is generally good though I may occasionally have some constipation. 7. The shape of my face is round. 8. When healthy I move slowly and have a lot of endurance. 9. I am prone to feeling lethargic and depressed. 10. I sleep deeply and sometimes have a difficult time waking up.

Page 152

Getting Results Through Ayurveda


Ayurvedai, the traditional healing system of India is more than a path toward optimal health and healing. It is a path toward harmony, peace of mind and enlightenment. Ayurveda merges the physical art of healing with the spirituality inherent in Yoga. In this union, Ayurveda offers healing for the body, mind and spirit. Ayurveda is a theoretical path which, when properly applied, promises perfect health and enlightenment. In order to be valuable to the general population, it must also be practical. Healing through Ayurveda involves more than simply taking herbs and watching ones diet. It involves transforming ones lifestyle so that it is in harmony with their environment. This equates to how one uses their 5 senses to take in the environment. Through the proper use of aromas, colors, sounds, taste and touch. Ayurvedic practice creates an optimum environment within the body for healing to take place and for optimal health to emerge. Transformation of our habits is rarely an easy task. Motivated by desperation, changes can sometimes come easily. However, lacking a crisis, the motivation for personal change wanes. Often times, a person chooses to put up the chronic, mild-to-moderate discomfort rather than make the changes they know would be beneficial. At the California College of Ayurveda we teach our practitioners how to help their clients get the results they desire. A person must make communication to successfully implement program of care their practitioner recommends. Our graduates take the following to maximize client success: Step One: Be Focused: The practitioner and the client choose one task to focus on such as implementing the proper diet for the clients constitutioni. Step Two: Spiritual Counseling: An Ayurvedic practitioner helps the client succeed. Each week or two the practitioner and the client have a follow up visit to see how the client is doing, implementing the assigned program of care. Step Three: Adding more tasks: Only when the client is successful should the practitioner assign more tasks to accomplish. Step Four: Accountability: In the case that the client has not implemented change or task, the practitioner and the client must explore what got in the way of success. This process takes a client closer to the core of what is obstructing their well being. During this stage, the practitioner uses their creativity, counseling and coaching to address core concerns. With a refreshed approach, the assignments might be reduced or different assignments recommended. Through focus, accountability, and coaching, clients gradually become successful transforming their lives into a lifestyle based in harmony. The belief of Ayurveda is that where there is harmony there is health and where there is disharmony is disease. A disharmonious life always leads to physical or mental disturbance. Symptoms are simply the bodys voice communicating disharmony. Hence, without the creation of harmony, there can be no complete and total healing.

Healing Practices to Help Kids Grow Up Easier


Read Dr. Halperns contribution to this outstanding book for parents at www.growingupeasier.com/

Health at Every Age


All of life flows like the seasons, a perpetual cycle where what is normal (healthy) today flows into what is normal (healthy) for tomorrow. Health is not a static way of being but a dynamic flowing expression of optimal well being. Early in our life, from birth to puberty, our bodies are growing rapidly. Our physiology is designed for helping us to achieve a full grown, strong body. During this first phase of life, Ayurvedai defines health as the formation of healthy tissues in the body. During this period the body needs foods that are deeply nourishing. These foods are heavy and contain an abundance of the earth element. Foods such as milk, nuts and grains are very important. These foods support the building of bodily tissue. Too much of these foods however leads to building too much tissue. These children become overweight. Hence, it is important that children learn not to overindulge. Rarely however, do high quality heavy foods cause children to become overweight. Rather, it is the heavy junk foods that are primarily responsible. Ice cream, candy other sweets, while rich in earth http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles element are the culprits of weight gain. The earth element builds tissue. During childhood, it is important to choose healthy forms of the earth element to bring into body.

Page 153

Ayurveda describes the second phase of life as the time of action and service. It is during this phase of life we begin to contribute to society. Having been properly nourished as a child, the body and mind are now capable of optimally performing. During this phase of life when the body stops growing until retirement (physiologically between age 50 70) health is defined as the capacity to perform service without obstruction. Hence, a healthy individual is not impaired. These people are able to fully express themselves without the limitations of a physical or psychological challenge. In order to be healthy at this age, a strong desire to be of service is important. In this way, a person is flowing with the rhythms of nature. In order to sustain the body, it is important to recognize that the body needs less food. As the body's tissues are no longer growing, less nourishment is required. During this phase of life, it is very important to take smaller portions during meals. A failure to do so will result in middle age weight gain. Since most people do find themselves over-eating during this stage, it is important to take in a greater amount of lighter but healthy foods. During this phase of life, the proportion of vegetables and fruits in the diet should increase. The third and final phase of life is the time of reflection. During this phase of life, we have the opportunity to reflect on the life we have lived and what we have learned. If we are so fortunate, we will have the opportunity to share what we have learned with others playing the role of the elder teacher. Absent that opportunity, a person may spend time in meditation, contemplation and perform volunteer work assisting those who are still in their second phase of life. Grandparents may also help with the grandchildren freeing up the parents to perform other duties. Health in this phase of life is defined as having the capacity to reflect. During this phase of life, the body tissues are beginning to break down. This is natural. This is also a time of preparation for the final transition. To extend life, it is important to take in nourishing tissue supporting foods rich in the earth element. This is not for the purpose of growing new tissue but rather for sustaining what is already there and slowing down the aging process. It is natural for the appetite to dwindle during this phase. Hence, it is important to eat small amounts three to five times per day. Eating too much will result in weight gain and its associated health challenges. Eating too little will result in weight loss and quicken the deterioration and ultimate demise of the body. According to Ayurveda, during the first phase of life we are most prone to mucousy conditions caused by taking in too many rich and junk foods. During the second phase of life we are most prone to the diseases of stress as we work hard to accomplish our goals. During the third phase of life, we are most prone to diseases of deterioration. These are hastened by living out of harmony during one's life. The first phase of life is a time of learning. This is the ideal activity for children and society is generally in rhythm with this aspect of nature. This is not however the ideal time to push children too hard or too fast into service. Simply put, children should not work for money but rather for experience. It is best if the motivation to work comes from a desire to serve rather than to be rewarded. The child who is raised in harmony with nature's rhythm is best prepared to enter life's second phase. The second phase of life is a time of service. This is the time when the young adult chooses a career. The well prepared child grows up healthy and energetic with a desire to be of service. Healthy young adults are motivated to express themselves in the world and in doing so contribute to the lives of others. The healthy young adult is ready and willing to work hard. Some young adults are not yet ready. Some still require further preparation. By delaying entering into the workforce (service force), the young adult is attempting to stay in the first phase a life, a comfortable phase where they are taken care of. From an Ayurvedic perspective, this is symptomatic of an imbalance and is neither ideal nor healthy. However, the child who has not been properly prepared during the first phase benefits more from continued preparation than from entering into the work force when they are not ready. The third phase of life is a time of reflection. If an elder is forced to work into their later years the consequence will be additional suffering. Working hard after the age of 65 is out of rhythm of nature. The time of reflection is delayed and there may be little time to teach and share what one has learned. A body that works hard into the later years will deteriorate faster. It is time for society to support our elders and provide for them at least the basic necessities to allow for reflection and sharing. In return, our elders become our teachers. Ayurveda is a science of understanding nature's laws. They are not negotiable. If we live in harmony with nature, we reap the benefits of good health. If we do not, we suffer. The season of our life is just one of nature's laws. Those who live a life in rhythm with nature age gracefully, remain well, and have great peace of mind. Knowledge of nature's rhythms can help guide each of us to find satisfaction and health at every age.

Health, Harmony and Peace of Mind Through Ayurveda


The journey toward perfect health and the journey toward enlightenment are in many ways parallel paths. As we grow and evolve as spirits, we learn to live in ever-greater harmony with our environment. Harmony brings peace of mind and, according to Ayurvedai, perfect health. The term for perfect health in Ayurveda is Svastha. Literally translated Svastha means "to be fully established in the Self". Hence, when we are fully established in knowing our true nature as God, we express our full potential. This represents optimal health for that person. Ayurveda is a journey to perfect health, peace of mind and, ultimately, to enlightenment. By the very laws of Sankhya philosophy, human incarnation is disharmonious. Once incarnated, humanity forgets its true nature as spirit and lives as a physical being guided by the senses. This journey is one of the pursuit of pleasure and the avoidance of pain and suffering. This simplistic and, as some writers have stated, animalistic existence brings about both physical and emotional pain and suffering. The process of healing is the process of remembering. When a person

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 154

remembers their true nature as spirit, they become empowered to master the senses and make choices that bring harmony, not pleasure. The fruit of this action is peace of mind and well-being. When we live out of harmony we suffer. In the physical body suffering takes the form of pain and symptoms of disease. Ayurveda understands that these symptoms are simply the bodys voice communicating that we are living out of harmony. When we change our life and re-create a life of greater harmony, our bodies reflect this change. There is less suffering. The greater the change toward harmony, the more radiant the body becomes. The mind is no different. It is subtler, but the same laws apply. Symptoms of a diseased mind include unhappiness, depression, sadness, anxiety, anger and any other emotion other than peace of mind. These symptoms are also communicating that we are living out of harmony, that some aspect of our life is disharmonious. Healing is the process of returning to harmony. Once back in harmony the body and the mind have no reason to communicate symptoms. The body becomes at ease; the mind becomes at peace. In this state, awareness reawakens to its true nature as spirit. Self-realization has occurred and the individual soul continues its advance toward enlightenment. When Self-realization occurs twenty four hours a day, seven days a week, the door opens to becoming a Jivan Mukta; a liberated soul, and enlightenment ensues. Ayurveda teaches us that we are all unique individuals. We were conceived with a unique constitutioni or fundamental balance of energies that define who we are on the physical level. It defines what we are naturally attracted to and what causes us to move out of balance and experience disease. Depending on our constitution, we thrive in a particular environment. We take our environment in through the senses, which are the portals to our body and consciousness. The energies we take in either blend with us or disrupt our harmony. Proper diet (taste), aromas (smell), sounds (hearing), colors (vision), and touch are essential to maintaining internal equilibrium. When harmonious impressions are taken in, the body is healthy and the mind peaceful. When disharmonious impressions are taken in, the body and mind suffer. Hence, Ayurveda focuses on helping individuals understand themselves as unique beings. With that understanding, a person can become empowered to make choices that are in harmony with who they are. Ayurveda teaches us that nothing is right for everyone but everything is right for someone. Ayurveda is the path of understanding what is right for you. Ayurveda also teaches us that it is not only the intake of sensory impressions that determines our well-being it is our lifestyle as a whole. Proper daily regimens are essential: A regular schedule that includes meditation, yoga practices, abhyangai (morning application of body oil), proper eating habits and proper hygiene brings about good health and peace of mind. When combined with proper intake of sensory impressions, the depth of the peace and well-being we experience is infinite. The Three Constitutional Types and Their Path Toward Health, Harmony and Peace of Mind Vata Individuals The constitution of vata individuals contains a great deal of air and ether, which means they tend toward the qualities of coldness, lightness, dryness and instability. These qualities may be experienced as feeling cold easily, having a thin body structure, dry skin, a tendency to move quickly, difficulty staying focused and frequent changes of interests. These individuals have a lot of interests and often drift from teacher to teacher, job to job, and relationship to relationship. It is important for people with this constitution to follow a lifestyle that emphasizes opposite qualities. Warm or cooked heavy foods provide nurturing and grounding. Oil in the food and applied to the body alleviates dryness. Regular routines and disciplines create stability and improve focus. Pitta Individuals The constitution of pitta individuals contains a great deal of fire and a small amount of water. These people tend to feel hot, have oily skin and a moderate body build. They tend to be focused, goal oriented individuals with a competitive and intense nature. Pitta individuals tend to complete what they begin before moving on to the next goal. They enjoy the satisfaction of completion but experience emotional and physical turmoil when failing or losing. People of pitta nature are balanced by a lifestyle that emphasizes cool and dry impressions through the senses as well as greater spontaneity and playfulness. For example, raw salads and foods that are not too spicy are best. These individuals find it easy to adopt routines, but more playfulness and less seriousness is needed to bring balance Kapha Individuals The constitution of kapha individuals contains great amounts of earth and water. These people tend toward the qualities of heaviness, coldness, oiliness and stability. They tend to move slowly, act slowly and stick with the routines they develop. Their challenge can be in adopting new routines, as change is difficult. These individuals also have a tendency toward becoming overweight and lethargic. People of kapha nature require the qualities of lightness, dryness and warmth to bring them balance. Light, spicy cooked foods are best. Oils are to be avoided. A routine emphasizing spontaneity and movement is essential.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 155

Creating a lifestyle in harmony with our constitution is not easy but it is the most important thing in life. The difficulty associated with the task causes many seekers of good health and peace of mind to give up. But why? Do we expect peace of mind, perfect health and enlightenment to be easy? If it were easy we would all have it and then why would we be here? Sankhya philosophy teaches us that we are only here to experience creation and re-learn about ourselves as spirit. The journey of our learning is the journey of the soul finding its way back to God. If we knew everything, what would there be to experience and learn? Each of us must simply do our best and realize that growing toward perfect health and enlightenment takes time. With this attitude, wherever we are on the journey is perfect. We can love ourselves in spite of our perceived imperfections. With self-love comes patience. Patience is a peaceful tool to carry on the journey toward both perfect health and enlightenment. Hari Om Tat Sat

Pancha Karma: The Ayurvedic Science of Detoxification and Rejuvenation


Ayurvedai, which literally means the knowledge of life is the traditional healing science of India. Viewing disease as the natural end result of living out of harmony with our environment, Ayurveda emphasizes reestablishing harmony and balance as the means of recreating a state of optimal health in our bodies and minds. While Ayurvedic methods utilize many therapies including herbs, diet, aromatherapy, color therapy, mantras, yoga, meditation and general lifestyle counseling, the most profound of all treatments is that of Pancha Karmai. Pancha Karma is the traditional form of detoxification of the body and mind that facilitates rejuvenation. It has been utilized for thousands of years as a method of staying healthy, young and vital. According to Dr. Deepak Chopra M.D. ,"The value of Pancha Karma is that it offers systematic treatment for dislodging and flushing toxins from every cell, using the same organs of elimination that the body naturally employs -- sweat glands, blood vessels, the urinary tract and the intestines." Pancha Karma is unlike any other detoxification program because it is fundamentally designed to remove a different form of toxin. While many toxins exist in our environment which accumulate and harm our bodies, Ayurvedic Pancha Karma addresses a special toxin called ama which is formed within our own bodies. Ama is the by-product of inadequate digestion. It has the qualities of stickiness and heaviness. In our bodies it clogs our systems and damages our tissues. It is among the most damaging of forces in our bodies and contributes to disease. Here is an analogy to help you understand how ama is formed. Imagine that there is a fire inside your stomach. Think of a campfire. If the fire is weak, it cannot burn up the wood put on it. Instead, the wood smolders and begins to smoke. In the end, charred bits are left and the wood is not efficiently turned into ash. Poor digestive fire, or digestive strength, leads to food being improperly digested. This results in gas, bloating, burning indigestion, or constipation. In addition, a residue of this poorly digested food accumulates in your digestive tract and overflows into your bodily systems. This residue is called ama. Ayurveda links the occurrence of ama in the body and a weak digestive system to the cause of such chronic conditions such as candida, chronic fatigue syndrome, migraine headaches, chronic respiratory disease and many other conditions. The process of Pancha Karma removes ama and clears the way for the body to re-establish an internal state of balance and harmony. Ama may be present in the body if there is a coating on the tongue. A normal tongue appears pink throughout, but as ama accumulates in the digestive system, the tongue may appear with a white, yellow, green or gray film over it. In addition, in some cases the body and breath develop a strong odor and the stool becomes dense and sinks to the bottom of the toilet. (According to Ayurveda, the normal stool should float). If you have any of these signs, Pancha Karma treatment may be indicated. The Process of Pancha Karma Pancha Karma therapy begins with proper preparation. This includes several days or weeks of a special diet and herbs which begin the process of loosening up the ama and bringing it back to the digestive system for elimination. While the person is eating special foods and taking special herbs, oil and heat therapies are applied. These include the deeply relaxing therapies of Shirodhara, Ayurvedic massage, and Swedana. Shirodhara is a unique therapy where the client lies down upon a massage table with their eyes covered. Then, a specially prepared warm herbal oil is poured in a thin steady stream through a spicket directly onto the forehead and sixth chakra. This blissful therapy purifies the mind, alleviates anxiety, reduces headaches and expands awareness. Shirodhara can be administered by itself or as part of a Pancha Karma regime. During Ayurvedic massage two practitioners perform a choreographed hand dance upon the body. Using oils blended with special herbs, this form of massage specifically loosens up the ama stored in the tissues so that it can move back to the digestive system. Not only is it cleansing, but it is deeply relaxing. Ayurvedic massage can be administered by itself or as a part of Pancha Karma.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 156

Swedana is a full-body steam therapy. Special herbs are fused into the steam and together the heat and herbs dilate the channel systems of the body allowing the stored ama to move back into the digestive system. Once all of the ama is back in the digestive system, the next phase is to eliminate it from the body. This is achieved by the administration of a purgative to cleanse the small intestine and herbal enemas to cleanse the colon. A special form of cleansing is applied to the sinuses called nasya. Following the application of oil and heat over the sinuses, the herbal oils are administered directly into the nasal passages. This procedure not only eliminates ama but is helpful in the treatment of chronic allergic sinusitis and sinus headaches. Rejuvenation With the body clear of toxins and ama, it is much like a clean slate. Now the internal energy of the body can be rebuilt. The rebuilding process strengthens the digestive system and the immune system and entails taking additional special foods and herbs. These herbs are designed to enhance the strength of immune system and are revered for extending life. The end result of Pancha Karma is an optimally functioning digestive system and renewed internal energy. After receiving Pancha Karma the mind is light and clear, the body is pure and the energy is high. For many it is a life-changing experience. Dr. David Frawley, renowned Vedic scholar says in his book, Ayurveda and the Mind, "Pancha Karma is the main Ayurvedic method for physical purification. It is useful for physical problems caused by excesses of the three doshas. Yet it can also be helpful for psychological problems caused by internal factors, emotions and karma. Pancha Karma is traditionally used in the healing of many diseases. It is an intensive therapy best performed at a time when the patient has adequate time to rest. Brief Pancha Karma programs last 7 days. This is followed by a period of rejuvenation which can be done at home. Extensive programs can be designed for up to one month.

Preventive Medicine, Stress and Ayurveda


In this age of modern medicine, preventive medicine has become a well-respected concept. Over the last 20 years, the general public and the allopathic establishment have evolved to a place of recognizing the importance of prevention. Prior to the mid 1970's, the term, "preventive medicine" was rarely heard in traditional circles. The concept was relegated to a small subculture of free-thinking individuals who were into "organic living. Eventually the wisdom of this simple philosophy could not be denied. Quickly interest grew and preventive medicine entered the mainstream. More and more articles appeared in magazines such as Time , Prevention, and Newsweek, and numerous best-selling books appeared on the market, each claiming to keep an individual eternally healthy through proper health practices, including diet, vitamins, and other substances like apple cider vinegar. One of the pioneers in preventive medicine was a medical researcher named Hans Selye, who rocked the traditional medical establishment with his book, The Stress of Life. Published in the 1950's, this book by Selye charted the bodys reactions to stress and was able to produce a model for stress as an important, overlooked cause of disease. His research was well documented and established that stress fatigues the bodys physiological homeostatic mechanisms causing the body to malfunction and create disease. He implicated arthritis, cancer and connective tissue disorders (i.e. fibromyalgia, Lupus, etc.) as stress responses by the body. This naturally challenged the medical approach of looking for pathogenic organisms as the cause and drug treatment as the cure. Mr. Selye did not suggest treatment--he simply addressed the effect of stress. Since then, many ideas have emerged on how to keep the damaging effects of stress from affecting our lives. Preventive medicine implies doing something to prevent disease and has taken four different and distinct directions. First, early detection has been well promoted by the mainstream medical community. Women are recommended to have routine mammograms, and both men and women are recommended to have periodic colonoscopies as a means of detecting early cancers. While this does not really prevent disease, it does lead to early detection, and thus to better treatment results. The second concept involves preventing the effects of stress from harming us. This has led to the use of a wide assortment of nutritional products, including stress vitamins (mostly B-vitamins), antioxidants (which decrease cellular destruction and aging), micro nutrient support (kelp, Blue Green Algae) and other nutrient support. This approach has created a new multibillion-dollar industry intent upon selling the public the idea that the only way to stay healthy is to take these products. There is merit to this approach and certainly, to some degree, these products do work; but their effectiveness is limited. The third method involves purifying our bodies as a way of keeping environmental poisons (pesticides, heavy metals, industrial chemicals, hormones, etc.) from harming us. This has led to the expansion of the organic health food and water purification industries. In addition, many new products are on the market to help us remove toxins from our bodies. Most of these are herbal alteratives (blood and liver purifiers) and purgatives or laxatives to cleanse the colon. Pancha Karmai, the Ayurvedic science of purification also addresses these toxins, as well as toxins created internally through the poor digestion of food. The fourth method, although probably the least favorite of society as a whole, is perhaps the most important of all. It involves looking at our lifestyle and recognizing how our choices about how we live and act are producing stress, which is slowly killing us. This subject takes the discussion away from how to manage stress and enters into the subject of how to prevent it. Of course, some stress is a part of being alive. As Hans Selye points out, without it our bodies could not grow stronger. Stress challenges our bodies. If we rise to the challenge, we usually become http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 157

stronger as a result. So, while it may not be practical to remove all stress from our lives, much of it is self-generated and therefore unnecessary. It is on this subject that Ayurvedai speaks most directly. Ayurveda is the science of producing harmony in our lives. In Ayurveda we say that where there is harmony, there is health; where there is disharmony, there is disease. The term harmony in this context means creating a harmonious relationship with our environment through our five senses. Exposing ourselves to harmonious tastes (foods and herbs), sights (colors and beauty), smells (aromatherapy), sounds (music and mantra), and touch (massage and oils) creates a state of harmony within our bodies. This state of harmony prevents disease. Ayurveda looks at the growth of disease as one would look at the growth of a tree. With no disrespect to our tree friends, this is just an analogy. There is a seed which sprouts and develops roots. The stalk grows and the trunk thickens. Branches spread and leaves grow. Most of what we call disease or symptoms are the leaves. They are distant from their origin or roots. Most treatments for disease, allopathic or herbal, are like trimming back the leaves. Some go deeper to the branches, and some cut down the tree all together. But what about the roots? With its roots intact, a hearty, persistent tree grows back, and the weary gardener has to keep pruning and pruning. The seed, or root of all disease, from an Ayurvedic perspective, is the disharmony of our actions. Eating improper foods, listening to disharmonious music, etc. can produce direct physical stress. A weakened body cannot tolerate continued stress and crumbles into the darkness of disease. Not only does Ayurveda discuss physical stressors, but also those of the more subtle emotions. Mental disease can also be looked at as the same tree. The leaves far distant from the roots are serious diseases such as psychosis and schizophrenia. The closer branches are the milder conditions like panic anxiety, and the still closer conditions of the trunk, mild diseases like anger, worry, grief and attachment. At the root, Ayurveda sees a person as having forgotten their own true nature as spirit or as the part of themselves connected to God. Ayurveda sees God as that which connects us all together. When we forget, as we so often do, we act as if we are separate from one another. This sense of separation is at the root of emotional challenges. Understanding this, Ayurveda utilizes meditation and yoga as a path to quiet our inner chatter and dialogue. In the stillness created, a person perceives the truth of their existence and all emotions are transcended. In comparison to the truth, we could say our emotions seem insignificant and our attachment to them rather humorous. In the area of disease prevention, Ayurveda teaches us that through a healthy lifestyle that is individually designed to be harmonious with our own unique nature (our constitutioni), and the practices of meditation and yoga, a person can reach their potential physically, emotionally and spiritually. In this state, disease does not exist. It serves no purpose. For what is disease, really? It is our body communicating disharmony. Remove the disharmony and you remove the disease. Preventive medicine is an exciting step forward on our journey to live without disease. As the journey continues to unfold, we will find that it parallels our journey to enlightenment or the perfecting of our nature. Early detection of disease, reducing the effects of stress, and purifying our bodies are important steps on our journey toward keeping ourselves healthy. Our lifestyle choices reflect our deepest natures, and as we change, so does our health. Namaste.

Principles & Practices of Ayurveda


Introduction Ayurvedai, which literally translated means "the science or knowledge of life" is the traditional medical system of India. Its origin dates back an estimated 5-10,000 years, and it is widely considered to be the oldest form of health care in the world. It is understood by most scholars that, as knowledge of Ayurveda spread out from India, it influenced the ancient Chinese system of medicine, Unani medicine, and the humoral medicine practiced by Hippocrates in Greece. For this reason, Ayurveda is often referred to as the "Mother of all healing." The knowledge of Ayurveda has its written origins in the Vedas, the sacred texts of India, believed to be the oldest writings in the world. Written in Sanskrit, the Vedas cover a vast number of subjects from grammar to health care. The Vedas were written approximately 2500BC or earlier. Current knowledge about Ayurveda is mostly drawn from relatively later writings, primarily the Caraka Samhita (approximately 1500BC), the Ashtang Hrdyam (approximately 500 AD), and the Sushrut Samhita (300 - 400AD). These three classics describe the basic principles and theories from which Ayurveda has evolved. They also contain vast clinical information on the management of a multitude of diseases. Later writings and research expand on this early clinical information. Ayurveda is based on the premise that disease is the natural end result of living out of harmony with our environment. Natural is an important word because Ayurveda understands that symptoms of disease are the body's normal way of communicating disharmony. With this understanding of disease, Ayurveda's approach to healing becomes obvious: to reestablish harmony between self and environment. Once reestablished, the need for the body to communicate disharmony diminishes, symptoms dissipate, and healing is said to have occurred. Ayurveda understands each person and the disease the person is manifesting as a unique entity. It could be said that no two people are alike, and no two diseases are alike. Therefore, Ayurveda does not approach the cure of a disease as much as it approaches the cure of a person. This approach vastly differs from allopathic medicine. Where allopathic medicine looks for a drug that will cure a statistically significant number of people for a specific condition, such as rheumatoid arthritis, Ayurvedic medicine looks for a treatment that will cure an individual person of their unique presentation of the disease. Since no disease affects two people in exactly the same way, no two cures are exactly the same.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Principles

Page 158

For the Ayurvedic practitioner, it is necessary to understand the nature of the patient, the nature of the disease, and the nature of the remedy. Only then will a physician be able to provide the greatest care. The qualities of Nature are said to be either heavy or light, cold or hot, stable or mobile, sharp or dull, moist or dry, subtle or gross, dense or flowing, soft or hard, smooth or rough and cloudy or clear. A person, a disease or a remedy is understood to have a unique combination of these qualities. It is the goal of the Ayurvedic practitioner to understand as many of the qualities as they can about their patient and their patient's condition. A person may be heavy or light, move quickly or slowly, feel more warm or cool, have a sharp or dull mind, have moist or dry skin. These are examples of understanding the nature of a person.Similarly, a disease like arthritis may be defined as producing sharp or dull pain, migrating (mobile) or localized to one or more joints (stable), producing vasodilatation around the joint (warm), or vascular constriction (cool). By understanding the presentation of a disease through its qualities, the uniqueness of a disease is understood. Herbal remedies are also understood in terms of their qualities. Substances that are nourishing are described as being heavy, such as licorice. Substances that are depleting are light, such as red clover. Some herbs create warmth in the body, such as ginger, and others cool the body, such as goldenseal. The fundamental principle of treatment in Ayurveda is to treat the disease with the qualities opposite to its nature. Cold diseases are treated with warm remedies, heavy diseases are treated with light remedies, and so on. Ayurveda describes the human being as being composed of five elements, three doshas (biological energies), seven dhatus (tissues), and numerous srotas (channels). The five elements are ether, air, fire, water, and earth. These five elements, which also make up all of Nature, are not meant to be taken literally. They are ideas described as elements. They are the ideas of space, motion, heat, flow, and solidity respectively. They have the qualities as noted above. The three doshas, the biological forces that govern the functions of the body, are composed of these elements. Vata dosha is a biological force which governs all motion in the body. Composed of ether and air, it is light, dry, mobile, and cool. People with a predominance of this energy in their bodies tend to exhibit these characteristics. They tend to be thin, have dry skin, feel cold easily, and move and speak quickly. They also tend to have a greater amount of cold emotion, such as anxiety and fear. Vata dosha imbalance can affect any system of the body and cause an increase in those qualities. For instance, the respiratory system becomes dry as seen in dry asthma and non-productive coughs. The digestive system becomes dry and constipated, an abnormality of motion. Dryness may precipitate stone formation in the kidneys or gall bladder, and an increase in the motile quality of vata in the nervous system is understood to cause hyper-excitability. The cold nature of vata can become severely disturbed and cause Raynaud's syndrome. Wasting conditions are viewed as an increase in the light quality of vata. Therefore, anywhere in the body where there is an increase in the qualities of vata, there will be physiological disturbance. Pitta dosha is a force which govern all digestion in the body. Composed primarily of fire, it is hot, light, exhibits flow, and is sharp. It contains a little water, and thus it is neither very moist or dry. People with a predominance of pitta in their bodies exhibit these qualities. They feel warm and are less affected by cold weather. They have a rosy complexion, are moderate and reasonably steady in their weight, have a mesomorphic body build, and can have a sharp and intense personality. This personality tends to be challenged by a greater amount of heated emotion such as anger, resentment, and jealousy. As pitta governs digestion, the digestive system tends to be strong. There is little trouble digesting food. Bowel movements occur frequently, 2-3X per day. Pitta dosha imbalance can affect any system in the body but is predisposed to affect systems that are said to contain a lot of fire. When pitta affects a system, usually greater heat builds at that location. The liver, small intestine, blood, skin, and eyes are systems in which pitta exerts a great influence. Hepatitis, hyperacidity, acne and conjunctivitis are examples of heated pitta conditions in these regions of the body. Pitta disturbance can affect any system. Infections anywhere in the body producing heat and fever are understood as pitta disturbances. Kapha dosha is a biological force which governs growth in the body. Composed of water and earth, it is heavy, moist, stable, soft, and dull. People with a predominance of kapha in their bodies tend to carry more weight, have thicker, denser bones and skin, and have a more traditional endomorphic body build. They also tend to have moist supple skin and full, thick hair. This person's personality tends toward being relaxed and not easily disturbed. They talk and move slowly. They can be challenged by heavy feelings, such as lethargy and rigidity. When kapha increases in the body, there is a greater production of mucous which, like kapha, is heavy, thick, and moist. There may also be swelling and weight gain. While kapha can affect any system of the body, the stomach and lungs are the most susceptible. It is here that we see several common signs of kapha disturbance--nausea, limited appetite and mucous formation. Conditions such as obesity, some cancers, chronic bronchitis, lung congestion, and fluid retention syndromes have a kapha disturbance as a component of the pathophysiology. While the doshas are seen as the causative agents of disease, dhatus, upadhatus, and srotas are understood to be the site of the disease. Dhatus are tissues, upadhatus are additional tissues, and srotas are channel systems. There are seven tissues; plasma, blood, muscle, fat, bone, marrow, and reproductive tissue. Unlike Western medicine, which understands each tissue to be separate, Ayurveda understands each to be dependent upon the tissues preceding it for its nourishment and health. Hence, a problem which develops in one tissue, if not corrected, will eventually have systemic consequences. Pathology in Ayurveda can be partially understood in terms of what dosha is affecting what dhatu. When vata enters a dhatu, that dhatu becomes lighter, drier, and hyper-mobile. When pitta enters, it becomes heated, and when kapha enters, it becomes heavier, moister, and more stable. In a muscle, vata disturbance causes wasting and atrophy, pitta disturbance causes infection and inflammation, and kapha disturbance causes excessive growth. Srotas are channel systems similar to the organ systems of the human body. The major srotas are somewhat equivalent to the respiratory system, digestive system, reproductive system, cardiovascular system, urinary system, and water metabolism system. These are additional sites of disease where doshas may become aggravated.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 159

During the metabolic processes of the body, Ayurveda recognizes that metabolic waste is produced and must be properly eliminated to maintain optimal health. Waste materials are called malas. Obstruction to their removal is another causative factor in disease. According to Ayurveda, each person has a constitutioni that was determined at conception. This constitution is the inherent balance of these three doshas. The constitution determines a person's basic body type and personality. While other factors influence the formation of both the body and personality, the constitution provides the predisposition in much the same way as a person's genetics. It is a common misconception that Ayurveda groups people according to three types. In actuality, there are infinite combinations and permutations of these three basic energies in each person. Therefore, we see that each person is understood to be unique. The Ayurvedic practitioner's first objective is to understand the nature or constitution of the patient. This tells the practitioner who they are treating. Next the practitioner attempts to understand the disease or the nature of the imbalance. Ayurvedic pathology is understood according to the doshic imbalance and the imbalance of qualities within the body. The practitioner assesses the state of the doshas, dhatus, upadhatus, srotas, and malas of the body. The overall strength of the body is an important factor in future treatment and is assessed as well. The term ojas is applied to the strength of the body, although more accurately it is that which gives the body the ability to endure stress. While pathology is important to understanding the nature of the disease, equally important is etiology. Etiology is understood according to how the patient's lifestyle, habits, and environment caused the doshas to become disturbed. A lifestyle which emphasizes a fast pace, changes of job or relationship, travel, fast foods, and dry, light foods, such as a vegetarian diet, is likely to cause an aggravation to vata dosha. A lifestyle which is intense, competitive, highly focused, and which emphasizes spicy hot foods is likely to aggravate pitta. Kapha is aggravated by a sedentary lifestyle and a diet of heavy, moist foods, such as milk, yogurt, and meat. Forms Of Therapy Understanding the nature of the person and the nature of the disease, the practitioner can now design a treatment program to guide the patient back into balance. This program utilizes what is commonly called five sense therapies as its foundation, along with specialized treatments for the mind and bodily purification and rejuvenation. Using the sense of taste, the practitioner is able to prescribe a diet consisting of the opposite qualities of the disease or imbalance. This diet is very specific and describes the exact foods in each category a patient may consume. This includes specific meats, dairy, nuts, vegetables, etc. In addition, the practitioner recommends herbs that work along similar principles. In addition to the effects that herbs have on the energetics and qualities of the body, Ayurveda recognizes that some herbs also possess the capability to have strong effects on specific organs and symptoms. This fact is taken into consideration in the design of the formulations. Using the sense of vision, color therapies are utilized. Colors are understood to possess the same qualities as all of Nature and, again, colors are prescribed that have the opposite qualities of the disease. Colors can have strong special effects on specific diseases, and this is recognized and considered in designing a treatment. The ears provide a vehicle for treatment using sound therapies. Ayurveda has traditionally utilized sound energies called mantras for healing. Different sounds affect the doshas in different ways. These sound energies are understood to stimulate specific organs and endocrine glands, possibly affecting hormonal production. Aroma therapy provides treatment through the sense of smell. The qualities of a smell have different effects upon the doshas. For example, sweetsmelling fragrances increase kapha but bring balance to vata and pitta. Through the skin, the application of specific oils and massage are utilized. Different strokes and pressures affect the doshas in different ways. The patient may be told to apply massage to him/her self or massage may be applied by the practitioner. For the treatment of the mind, Ayurveda merges with its sister science from India, yoga. By using yoga and meditation, the patient is encouraged to adopt a lifestyle emphasizing peace of mind and connection to God. The resultant stress reduction is an understood component of the healing process. Ayurveda also emphases the importance of keeping the body clean and pure. Toxins, both external and intrinsic to the body, interfere with the flow of waste material out of the cells resulting in impaired function. To remove these toxins, Ayurveda employs a technique known as Pancha Karmai, meaning "the five actions." This is a program performed for 7-28 days at a specialized center that utilizes a restricted diet, massage therapies, additional medicated oil therapies, medicated steam therapies, and elimination therapies such as enemas, purgation, and nasal/sinus cleansing with special oils snorted into the nasal passages. This last treatment is called nasya. Historically, and in some parts of the world currently, two additional therapies are utilized. They are therapeutic vomiting and blood letting with leeches. In addition to these physical modalities, the patient retreats from the world and enjoys time for meditation and reflection. While each therapy is understood to be important, Ayurveda emphasizes lifestyle analysis and change as the most significant aspect of the healing process. The practitioner helps a patient understand how lifestyle has contributed to the origin of the present condition and offers support as the patient attempts to create a new lifestyle in greater harmony with their constitution. After evaluating the patient, the Ayurvedic practitioner designs a program utilizing the therapies noted above. These therapies may be instituted over a period of time and are generally not prescribed all at once, as they may prove to be overwhelming for a patient to implement successfully.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles Demographics

Page 160

There are no formal studies on how many patients utilize Ayurvedic medicine and principles in their lives. Since Ayurveda is a relatively new science in the West, the percentage is probably low. Worldwide, the traditional medicine of Ayurveda is still used primarily by the poor in India who are unable to afford Western medicine. Indications and Reasons For Referral Ayurveda is a complete medical science which should be considered whenever allopathic medicine is unable to produce the desired results. As Ayurveda includes protocols for the care of every system of the body, it can play a role in the management of any case. It is being used most effectively in the United States on patients with chronic and sub- acute disease. It is not generally recommended for acute diseases. Ayurvedic lifestyle therapies may also be utilized effectively to enhance wellness and prevent disease. Research Base Research in Ayurveda has centered around the pharmocological use of Indian herbs. In the botanical and Ayurvedic medicine journals, literature detailing herb constituents, actions, indications, and contraindications is abundant. Successful treatment of a multitude of diseases using herbs from India are well documented. Clinical evidence suggests that there are few harmful side effects from Ayurvedic treatment, and this is supported by 5000 years of anecdotal evidence. Drug-like Information /Safety The actions of most herbs and the cross-reactions of herbs and drugs have not been studied in great detail. History suggests few harmful interactions, and most herbs are safe in the hands of a qualified practitioner. Practitioners are educated regarding which herbs and procedures are to be avoided by pregnant and lactating woman. Botanical research journals contain the latest information on the actions, effects, and side effects of many herbs. The Indian Materia Medica by Nadkarni, is the principle book summarizing research on herbs used in Ayurveda. Visiting a Professional A patient who visits an Ayurvedic practitioner should expect to receive an evaluation consisting of a minimum of a history of the chief complaint, past medical history, a review of systems, and a review of any medications, herbs and vitamins the patient may be taking. Observations are made of the shape of the face, size of the neck, size and depth of the eyes, color, quantity and quality of hair, thickness of the skin and width of the bones. Detailed examination procedures include the pulse and the tongue. Examination of the abdomen and the taking of vital signs completes the evaluation. After the examination, which usually lasts about one hour or longer, the practitioner spends time educating the patient about their findings. During this report of findings, the practitioner educates the patient about Ayurveda and their imbalances. In Ayurveda it is said that it is more important what the patient knows than what the doctor knows. A patient should leave with a clear understanding of their path back to health. Follow-up visits are scheduled to support patients as they make progress and confront challenges. Follow-up visits include ongoing counseling and education. Additional therapies are integrated into the program slowly, over time, as the patient strives to create a lifestyle of harmony through the five senses. Credentialing /Training Currently, there are only a few places in the United States where practitioners receive thorough training. Programs vary from one to two years in duration and often include part-time classroom education and independent study. In California graduates of the California College of Ayurveda receive certification as a "Clinical Ayurvedic Specialist" and use the initials C.A.S. This is the only institution in the United States offering complete clinical training for the practitioner. Other training programs vary in duration and focus. At most schools, the focus is on the philosophical and fundamental principles of Ayurveda. There are also home-study programs offered through the American Institute of Vedic Studies and by specific teachers. These programs focus on the philosophical and fundamental principles as well. What to Look for in a Provider When looking for a practitioner of Ayurveda, evaluate the extent of their education. Check to see if anyone or any organization has certified their competency. If possible, research the organization that certified them. Always try to meet with the practitioner and discuss the cases they have managed and their results. Ask how they manage cases and what criteria they use to assess progress. The California College of Ayurveda maintains a list of graduate practitioners throughout the United States.

Rejuvenation and Pancha Karma


The California College of Ayurvedais Healing Experience utilizes some of the most powerful tools used in Ayurveda to restore balance to the body and mind. Receiving the specialized body therapies are one of the most powerful experiences our patients have while under our care and sometimes even in their lives. There are two kinds of Healing Experience Programs. Our patients are either prescribed a Rejuvenation therapy Program or Pancha Karmai. Your practitioner will make the determination as to which therapy is best suited for your needs.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 161

Rejuvenation Therapy
Rejuvenation is the process of building up your internal strength and your ability to withstand stress. This is the ideal program for those who feel weak, are experiencing chronic disease or are exhausted or debilitated. This Healing Experience lasts between 3-10 days and includes therapies that are both deeply relaxing and deeply nourishing. During this program, you will be receiving blissful oil massages (abhyangai) provided by one or two practitioners at a time. You will also be receiving a beautiful therapy in which as stream of warm herbal oil is poured in a continuous stream over your forehead (shirodhara). This is often followed by a relaxing herbal steam bath (svedana i). We call the combination of these therapies Bliss Therapyi. There are other relaxing and nourishing therapies that are sometimes prescribed as well including special oil treatments for back pain (katti bastii) emotional hurt (hrd basti), chronic fatigue (adrenal baths) and more. Relaxing facials to improve skin tone and complexion are often integrated into these therapies. These programs are individually designed to meet your specific needs.

Pancha Karma
Pancha Karma (Panchakarma) removes toxins that have accumulated in the body. These toxins are often buried deep inside the tissues of the body where Ayurveda teaches they interfere with normal body functioning. These toxins, called ama weaken the body, making the body more susceptible to disease and making it more difficult for the body to heal itself. Pancha Karma (Panchakarma) is a process which when applied properly, helps you to make a giant leap forward in your health and well-being. The first phase of your Pancha Karma program is called the Preparation Phase or Purva Karma. This phase begins about one week before you come to our clinic. During this phase of your care, you will follow a special food program and take special herbs. The next phase of your care is the Therapeutic Phase or Pradhan Karma. During this phase, you will typically spend between 5 and 14 days at our clinic receiving a variety of therapies including the Bliss Therapies. This program is designed to quiet and purify your mind as well as your body. Special therapies for purifying your small and large intestine as well as you sinuses will be applied. The final phase of your care is the Reintegration Phase or Praschat Karma. This is the process of re-establishing a long term food program and a healthy lifestyle. This phase typically lasts 30 days. During this time, you will be receiving regular follow up consultations at which time you will be receiving on-going lifestyle, herbal and dietary advice.

Status & Development of Ayurveda in the United States


The Early History of Ayurvedai in the United States Interest in Ayurveda in the United States began in the 1970's, largely as the result of efforts by the Maharishi Mahesh Yogi organization of Transcendental Meditation. Interest continued to grow as Indian physicians came to the United States in the 1980's. Among these physicians were Dr. Vasant Lad, Dr. Sunil Joshi and Dr. B.D. Triguna. In the late 1980's Dr. Deepak Chopra wrote "Perfect Health", his famous introductory book on Ayurveda for the general public. This opened the door to Indias ancient healing science for many Westerners. Furthermore, several American pioneers helped attract attention to Ayurveda and influence its growth. They include Dr. David Frawley, of the American Institute of Vedic Studies, and Dr. Robert Svoboda, a Westerner who completed Indias BAMS program. As interest and awareness grew, training programs of various degrees emerged with the intent to train practitioners. In 1995 two students of Dr. David Frawley founded the first two schools of Ayurveda: The California College of Ayurveda and the New England Institute of Ayurvedic Medicine. The California College of Ayurveda, founded By Dr. Marc Halpern, was formed on the West Coast of the United States and became the first professional training program to seek and attain State Approval to operate making it the first formal professional training program to operate outside of India. The California College of Ayurveda has established itself as a leader in Ayurvedic education and continues to operate today. Aside from Dr. Halperns efforts to develop the profession of Ayurveda in the United States, several graduates of the College have made important contributions. Mamta Landerman, a 1997 graduate of the program assisted Dr. Halpern with the founding of the California Association of Ayurvedic Medicine and became its president. Devi Mueller, a graduate of the Colleges southern Californias branch went on to become President of the National Ayurvedic Medicine Association. The New England Institute of Ayurveda, founded by Dr. Abbas Quatab, was formed on the East Coast of the United States. The New England Institute of Ayurvedic Medicine did not seek State Approval or a license to operate and closed several years later. The New England Institute of Ayurvedic Medicine, though short-lived, played a significant role shaping Ayurveda on the East Coast. Notable graduates include Hilary Garivaltis who went on to become the dean of the Kripalu School of Ayurveda and president of the National Ayurvedic Medical Association. Another graduate, Genevieve Ryder, founded the most popular journal of Ayurveda in the United States called Light on Ayurveda Journal. The State of Ayurvedic Education in America As of this writing, the quality and curricula of educational programs in the United States continues to vary widely. In 2004, the National Ayurvedic Medical Association established the first educational standards in the United States consisting of a minimum of 500 hours of education. Graduates of schools that meet these minimum standards are able to receive practitioner status in the national association. These standards, while not legal precedents, have motivated schools to uplift the quality of their practitioner training programs. The focus or vision of schools varies in the United States. The California College of Ayurveda is the leader in clinical practitioner training with the intention of educating its students to be fully qualified practitioners capable of disease management as well as preventative medicine lifestyle training. Most other schools focus on training students in lifestyle management and do not address clinical disease management. Ayurveda training programs in the United States fall into four major categories: (1) correspondence programs; (2) full-time training programs; (3) weekend training programs; (4) short-term seminar courses. There is also a division within practitioner training programs, with some of these programs offering internship and others not. (1) Correspondence Programs: Correspondence programs enable the student to study exclusively at home and correspond with questions to the http://www.ayurvedacollege.com/book/export/html/2 05/12/2011 9:55:28 AM

Ayurveda Articles

Page 162

school. Some correspondence courses include internet-based study; others include reading the textbook prepared by the instructor. Many require assignments in addition to reading. Testing varies with each program. Today, there are at least half dozen different correspondence courses available in the United States. Credit hours are arbitrarily assigned by the course developer. The National Ayurvedic Medical Association does not recognize correspondence course hours toward national certification. (2) Full-Time Training Programs: The two main institutions conducting full-time study in the United States are the California College of Ayurveda, directed by Dr. Marc Halpern, and the Ayurvedic Institute, directed by Dr. Vasant Lad. In recent years, additional training programs have emerged and include programs offered at the American University of Complementary Medicine. Each institutions program varies in length and in curriculum. Still, all three programs are highly regarded. (3) Weekend Training Programs: There are approximately ten weekend training programs in the United States. Students attend school, most often one weekend per month, over a pre-determined period of time. Program lengths vary and are often broken up into levels. To become a practitioner, programs vary from 12 weekends on the shorter end to 35 weekends at the California College of Ayurveda. (4) Short-Term Seminar Courses: Short-term seminar courses are very popular in the United States. These courses vary considerably in quality and content. Many are simple introductory courses, while others focus on a specific modality. These courses are popular for self-healing as well as for training massage and spa therapists in various aspects of Ayurvedic massage and beauty care. (5) Internship Programs: The California College of Ayurveda was the first school to offer an internship training program in the United States whereby students can directly treat patients under supervision in a college clinic or in their own community. Internship training at the college today includes six months of internship in preventative medicine and six months of internship in clinical medicine. Today, most schools offer some form of internship training. The nature of the internship varies considerably with some schools allowing interns only to observe patient care while others allowing students to practice on other students. State Approval and the Certification of Schools In most States, schools require State approval to operate. State approval is based primarily upon financial stability and professional operation. Several institutions in the country have successfully by-passed State regulations by declaring themselves religious institutions or churches or by structuring their program in ways to avoid State regulation. While State approval is required for non-religious institutions, there are several programs operating in the United States without proper approval by their State governing body. These schools, operating illegally, are generally much less professionally run. Because of limited oversight, these schools continue to operate. The National Association has not taken any action against these schools. Development of Ayurvedic Associations The National Ayurvedic Medical Association is the major body in the United States representing the Ayurvedic profession. A non-profit association, it was founded in 1998 by four individuals: Dr. Marc Halpern, president of the California College of Ayurveda, Wynn Werner, administrator of the Ayurvedic Institute, Kumar Batra, and Cynthia Copple. The by-laws of the organization were not filed until 2000. The National Association represents the interests of Ayurvedic practitioners while trying to advance the Ayurvedic profession. The Association has held annual conferences attracting approximately 200-300 practitioners each year since its inception. The Association's most important accomplishment to date has been the establishment of minimum practitioner standards. More recently, another Ayurvedic Association formed in the United States. This association, called the Association of Ayurvedic Professionals of North America has focused on a close relationship with India and the recognition of India-trained Ayurvedic physicians. The California Association of Ayurvedic Medicine was the first established Ayurvedic State Association in the United States. A non-profit association, it was founded by Dr. Marc Halpern along with his graduate students in 1997. The organization has held several State conferences attracting 75-300 practitioners during its early years but has since discontinued running conferences. The State Association has been minimally active in recent years. The Association has adopted the National Association's guidelines for practitioner training. Regulation of Ayurveda in the United States of America There is no significant regulation of Ayurvedic practice or education in America. Schools in most states must apply for a State license or State approval to provide education. Several states do not have this requirement. The practice of Ayurveda is not formally regulated either. None of the fifty states require a license to practice Ayurvedic health care. Ayurvedic massage is regulated through the massage laws of most states. In five states, California, Idaho, Minnesota, New Mexico and Rhode Island, specific laws, often referred to as Health Freedom Acts, were passed protecting the practice of alternative medicine and the practitioners who provide those services. The practice of Ayurveda is protected within these laws so long as the practice falls within the limitations of the law and does not impinge on the scope of practice of other licensed health care professions. Additional states are actively pursuing similar laws. Scope of Practice and Other Issues of Practice Having no formal scope of practice defined through legislation, the practice of Ayurveda is defined more by what cannot be done than by what can be legally practiced. While the laws in each state vary, there are many commonalities to these laws that restrict the practice of Ayurveda, the medical practice acts established in each state being the most significant. The following is a list of actions that, in this author's opinion, are generally considered illegal in the United States. Practitioners cannot call themselves a Doctor, even if possessing a doctorate degree from India or a PhD. degree in the United States. The use of the title Doctor is restricted to licensed physicians of Medicine, Osteopathy, Chiropractic or Naturopathy. While this is true in a clinical setting, those possessing a doctorate degree of any kind may be referred to as Doctors in an academic setting and may also place the title doctor in front

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 163

of their name on books and published papers. Practitioners may not diagnose medical disease. A practitioner cannot act in the capacity of a licensed health care physician and provide a diagnosis of a disease using common Western medical terminology. This does not mean, however, that a practitioner cannot use their Classical Ayurvedic understanding of disease to come to an understanding of a patient's condition. Hence, a practitioner of Ayurveda may declare that a patient is suffering from a vitiation of pachaka pitta in the rasa dhatu of the annavaha srota but may not declare that the patient is suffering from hyperacidity or an ulcer, or the Sanskrit equivalents: Urdvarga Amlapitta and Grahani. Practitioners cannot interfere with the prescriptions or recommendations made by a licensed physician. A practitioner who tells a patient not to take their medications is considered practicing medicine without a license. Practitioners cannot invade the body or perform any other procedure that penetrates the skin or any orifice of the body. This places the practice of nasya and bastii in jeopardy. Even simple surgical procedures may not be performed nor may acupuncture. The Ability of Indian Trained Ayurvedic Practitioners to Practice in the United States India-trained Ayurvedic physicians who come to the United States on a work visa or through immigration may practice Ayurveda within the allowable scope as defined above. However, they may not use the title Doctor and the title may not be implied in any clinical setting. Should a physician trained in a foreign country practice as such, they place themselves in jeopardy of legal actions including deportation (if a non-citizen) or imprisonment (if a citizen). Cultivating an Ayurvedic Profession Within the United States There are several diverging viewpoints on this subject. One states that Ayurveda should be a subspecialty of allopathic medicine. In this scenario, education and the ability to practice would only be available to medical doctors and other licensed health care physicians. The other view is that the Ayurvedic profession should remain independent and grow on its own, training its own practitioners. Separate schools would train Ayurvedic practitioners who would practice either independently or in a complementary/integrated manner with allopathy. As the director of the California College of Ayurveda, I have supported the independent profession viewpoint. This view is consistent with the models established by the Acupuncture, Chiropractic and Naturopathy professions in the U.S.A. Divergent points of view also exist as to the long-term scope of practice to be pursued in the United States. There are some with the viewpoint that Ayurveda should be practiced as it is in India and that education should follow a similar model. There are others who believe that, due to certain entrenched restrictions on the practice of Medicine in the United States, it would be impossible to develop Ayurveda in the United States along such integrated lines. Hence, a new model of clinical education is required that better fits the Western environment. Still, there are others who feel that the practice of Ayurveda should be restricted to lifestyle management only and should not enter into the realm of disease management. It has been the position of the California College of Ayurveda to pursue a Clinical model of training and practice that develops practitioners who can work within the restrictions imposed by US laws but still practice most of the classically recommended natural practices and procedures for the purpose of serving humanity. The California College of Ayurveda has pioneered Western clinical Ayurvedic education since its inception in 1995 and has expanded this model as the school and profession has grown. Which model of Ayurvedic education becomes established in the United States will depend upon the actions of the National and State Associations, schools and activists within the country and abroad. While the infrastructure of the Ayurvedic profession in the United States has developed and improved over the past ten years, greater infrastructure is still needed. Absent is a serious body that regulates schools in the United States. The profession is in need of an accreditation agency that regulates and unifies the actions of schools so that graduates of all schools have similar education, training and competency. The Role of India and the Future of Ayurveda in the United States While Ayurveda in the United States grows according to its own course, the role of India is crucial in the development of Ayurveda abroad. Actions taken that support, nourish and strengthen the profession in America are needed. Nourishing actions include teacher and information exchanges and general support for the activities of the National Ayurvedic Medical Association. Unfortunately, the actions of some highly motivated physicians from India have been less than supportive. Rather than providing nourishing support, their actions have attempted to purify Ayurveda in the United States by attempting to undermine the actions of individuals who are working to build a profession that fits within the Western paradigm. These Indian physicians promote an indo-centric philosophy whereby they can only see or accept Ayurvedic practitioners who are trained and practice exactly as they are and do in India. While the Indian model of Ayurvedic education and practice is the recent historical standard, it has evolved in India based more on 20th century politics and culture than on classical scripture. With a different culture and political landscape in the United States, it is natural that Ayurveda will evolve differently in this country. What is important is that the practice of Ayurveda remains true to its classical body-mind-consciousness paradigm. It is the philosophical and spiritual (not religious) constructs that separate Ayurveda from any other system of medicine in the world and it is this that must be preserved above all else. Conclusion Although progress is slow, the Ayurvedic profession is growing steadily in the United States of America. Educational institutions are becoming more established and associations are working to give the profession a voice and address regulation issues. Ayurveda is likely to continue to grow in America and eventually take its place among the other licensed health care professions. Dr. Marc Halpern, D.C., C.A.S., P.K.S. (Ayurvedacharya), is the Founder and President of the California College of Ayurveda. He is one of the pioneers of Ayurveda in the West and is considered to be a pre-eminent practitioner and teacher of Ayurveda in the United States. He is one of the few Westerners ever recognized in both the United States and in India as an authority on the subject of Ayurveda and was awarded the All India Award for Best Ayurvedic Physician. A pillar in the development of the profession in the United States, he is the co-founder of the National

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 164

Ayurvedic Medical Association for which he served as Chairman of the National Committee on Ayurvedic Education from its inception in 2000 until 2005. He is also a co-founder of the California Association of Ayurvedic Medicine. A Doctor of Chiropractic with post-graduate certification in Holistic Medicine, Dr. Halpern has studied with many noted teachers from India and the United States. Last updated February, 2011

The Journey Into Ayurveda


Ayurvedai, which literally means the knowledge or wisdom of life, is the traditional medicine of India. Over the past decade, its popularity as an alternative or complement to Western Medicine has grown steadily. Brought into the mainstream public eye by Dr. Deepak Chopra M.D. in 1991, his book Perfect Health enlightened millions of readers about this ancient healing art. Since that time, interest in Ayurveda has grown steadily and Ayurveda is quickly establishing itself as a unique health care profession. Focusing on how we relate to our environment, Ayurveda views the cause of disease as the natural expression of the body and mind to living out of harmony with it's environment. From this perspective we can begin to understand that Ayurvedic treatments center around helping each individual move back into a harmonious relationship with their environment. In Ayurveda we understand that where there is harmony there is health and where there is disharmony, there is disease. Our environment consists of everything that we experience through our five senses. Thus what we eat, look upon, smell, touch or listen to, affects our well being. The goal of Ayurveda then is to help each person take in the impressions that are right for them. In Ayurveda, each person is seen as a unique individual with unique genetics and biochemistry. Hence, what is right for each individual is different. We call a persons uniqueness their "constitutioni." Your constitution describes who you are at the most fundamental level. The concept that we are all different is unique to Ayurveda. As a result of this understanding, Ayurveda prescribes a different program to each individual based upon their constitution and the nature of the imbalance within them. This avoids the "Everybody Must" syndrome that infiltrates many systems of healing. The "Everybody Must" syndrome says that everyone must follow one specific path in order for healing to take place or to establish optimal health. Ayurveda vehemently disagrees with this notion and subscribes to the philosophy that "nothing is right for everyone and everything is right for someone." I am reminded of the story of Lord Buddha who upon selecting his personal physician sent several physicians into the forest with the task of finding as many plants as they could with no medicinal value. Each physician brought back many samples of plants that they felt from their experience and meditations had no value. One physician by the name of Jivaka came back empty handed. He explained his frustration to Lord Buddha. "I am afraid I have failed you, he began, I have spent much time in the company of all of the plants in the forest but their is none that I can find with no value to someone. " Upon hearing this, Lord Buddha selected Jivaka as his personal physician. Indeed, Ayurveda recognizes that medicine exists everywhere and often in the most unlikely of places. Not only are plants and herbs sources of medicine but Ayurveda also uses aromas, colors, sound, special forms of massage and food as healing tools. It is through our senses that we experience the world around us. If we take in harmonious impressions through our senses, we can expect to experience greater calm, clarity and peacefulness and thus, via the mind/body relationship, greater physical health. If we take in disharmonious impressions, we create agitation in the mind and this leads to disease. We will now explore the fundamentals of each of the five senses. Through our eyes we take in thousands of impressions each day. These impressions are actual energies with different vibratory rates. Each color is a different energy or vibrates at a different rate. Some colors are harmonious for us and some agitate us in subtle ways. We interact with color all the time through the clothes we wear and our home environment. Conscious use of color can help create an environment for healing. While some color therapist attribute healing qualities to certain colors, Ayurveda once again teaches us that each person is an individual and hence, every color has a healing capacity if prescribed for the right person. Not only is color important but also how colors interrelate. Clashing colors in general create greater agitation while those that blend harmoniously create a greater sense of calm. In Ayurveda we also look at the quality of the impression received by the eye. Violent images as seen in real life or in the movies create agitation and disharmony.Viewing nature and flowers creates a feeling of calmness and clarity and thus benefits our journey toward health. Through the sense of taste, we interact with the foods we eat. Each of the five tastes affects the body and mind differently. Each taste has its benefits and each has its negative consequences if we overindulge in them. Sweet taste as an example is very nourishing and builds tissue and strength, but overindulgence, as we all know, leads to excessive weight gain, diabetes and other complications. In Ayurveda we do not count calories, grams of fat, or the cholesterol content of food. From an Ayurvedic perspective, if we learn what balance of tastes are right for us, then we will eat in harmony with our bodys constitution and the body will respond with greater health. Some benefit from hot, spicy food while others from milder or bland foods. Some people benefit from meat while others thrive as vegetarians. Some people need the nourishment of sweet-tasting grains and others the cleansing qualities of bitters. What tastes and types of foods are correct for each individual depends upon that persons constitution and the nature of any imbalances that may be present. Our ears take in the vibratory energy of sound. Some sounds are calming and others agitating. Of course, which sounds balance our energy depends again on our constitution. We may think that only quiet, calming sound is healing. Again we must remember the tenant of Ayurveda that teaches us that what heals each person is different. For instance, agitating music can also be motivating. If lethargy and depression is a challenge,

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 165

motivation is what you want. Meanwhile, for anxious individuals, the calming nature of new age music is beneficial. In Ayurveda, special sound energies called mantra are sometimes prescribed to induce specific reactions in the body. Through our nostrils we entertain the sense of smell. Aromatherapy is an important part of Ayurveda as smell has long been known to evoke emotion. From the perfumes and scents long used in mating rituals to the relaxing feelings evoked by a walk through a rose garden, aromas have always played a large role in our lives. While most people use aromas (perfumes and aftershaves) unconsciously, Ayurveda teaches us that some aromas create harmony while others contribute to disharmony and ultimately to diseases. From this understanding we can see that aromas are also medicine in the context that they can be intelligently used to balance the subtle energy of our bodies. In Ayurveda specific aromas are prescribed to aid the healing process. Touch is a very important aspect of Ayurveda. Through Ayurvedic massage the body and mind are nurtured. The skin is seen as a receptacle of a variety of energies. Some forms of massage are aggressive while others are soothing. What type aids an individuals healing process depends upon the constitution and the nature of the imbalance. Through the knowledge of Ayurveda, different oils are selected for each individual. These oils are chosen based upon their unique properties. Some are warming while others are cooling. Some nourish the body through the skin while others are less effective. In addition, specific hand motions are utilized to balance the subtle energies defined by Ayurveda. These subtle energies are known as doshas or humors in Ayurveda. There are three fundamental doshas known as Vata i, Pitta, and Kapha. How they combine and in what percentages make up a persons inborn constitution. No two people share the same constitution. This natural unique balance of energy is essentially an energetic blue print of the person on the physical and emotional level. Through understanding the constitution we can predict where in the body weaknesses are likely to occur and thus take measures to prevent disease. Likewise, a Clinical Ayurvedic Specialist can observe how the current balance of these energies is out of balance with their inborn ideal, and thus come to an understanding of how a disease took root in the body and began to grow. With this knowledge, regimes can be prescribed to re-establish balance and often reverse the effects. Our constitution can be described as an energetic template of our genetic blueprint. Our genetics have been shown to be the basis of our individuality. Our genetics control how we are likely to react to our environment and can also be used to predict predisposition's toward certain diseases. They also determine our biochemical individuality. This individuality affects everything from our unique nutritional needs to how we respond to different drugs, foods, colors, aromas, temperatures and everything else in our environment. Indeed, if we can understand our constitution, we can begin to take conscious control over our choices and choose those that will lead us toward optimal health.

The Path Back to Perfect Health


Have you ever wondered why we become ill? Do you lack the energy or vitality that you had years ago? Have you spent your time and money searching for a cure to what ails you only to walk away somewhat disappointed each time? Have you given up? Do you believe that perfect health is possible? Ayurvedai, the 5,000 year old healing science from India becoming increasingly popular in the United States, offers answers to the question: Can I become perfectly healthy again? The answer is yes but the path is not a simple one. Ayurveda is a journey into understanding ourselves and how we create disease. Ayurveda begins with helping a person to understand what their unique constitutioni or mind body type is. Once we begin to understand this we can then understand how we interact with our environment. This is the most important gift of Ayurveda because this allows us to control our environment in ways that create harmony instead of disease. Ayurveda is based on the idea that we are all unique individuals with unique constitutions. As a result, each of our paths to create health is different. For instance, some people thrive on a vegetarian diet while others become weak or ill. In the same way people are not bothered by spicy diet while others get indigestion. These types of unique needs are not only true for diet but for every aspect of our environment including colors, sound, aromas, and work. By helping a patient, an Ayurvedic practitioner starts by understanding the patients constitution and helps them control their environment in ways that can produce health for them. Treatment programs involve putting the patient on the appropriate food program, preparing herbs to assist healing, educating the patient about what colors and aromas support their well being and perhaps most importantly, analyzing the patients lifestyle to determine where there is harmony and where there is disharmony. It is in the details of our lives that we often see the root origins of disease. We may find ourselves caught up in addictive habitual patterns of overwork. We may find ourselves moving quickly rushing about like a speeding car perpetually late for an appointment weaving in and out of traffic. Our illnesses, to follow this metaphor, may be likened to a car accident. The ayurvedic doctor analyzes a patients life from a nonjudgmental point of view simply looking for harmony and disharmony. Sleep patterns and eating patterns along with work are all examined. Yoga and meditation are a part of the Ayurvedic prescription for perfect health. Both vigorously train the body and mind to manifest harmony. An Ayurvedic practitioner guide you in methods of yoga and meditation that are harmonious for your unique constitution.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 166

Ayurveda is based upon an understanding of the three doshas. These are the forces that govern the functions of the body and the mind. It is the balance of these three forces that defines your constitution. While all three exist inside of each of us, the balance of them is unique. The three forces are known as Vata, Pitta, and Kapha.

The Doshas
Vata is often likened to the wind. Its qualities are light, dry, cool and mobile. People with a strong Vata nature tend to be light of weight, have long narrow bones, dry skin, and often feel cold. Emotionally individuals of Vata nature or imbalance are prone to fear and worry. These individuals are most prone to diseases of the large intestine, immune system, nervous system and joints of the body. Constipation, nervousness, anxiety, colitis, arthritis and chronic fatigue syndrome to name only a few are diseases associated with Vata imbalance. In order to bring balance to Vata these individuals need heavier, more nourishing diets, greater calmness and stability and more oils in the diet. Pitta is often likened to fire. Its qualities are hot, light, and slightly moist. It is unstable. People of strong Pitta nature or imbalance tend to be of moderate weight with good muscle tone. They tend to feel warm and seem to sweat easily. Emotionally these individuals are prone to heated emotions such as anger, resentment and jealousy. These individuals are most prone to diseases of the small intestine, liver, spleen, thyroid, eyes and blood. Diarrhea, hepatitis, infections, hyperthyroidism, acne and other skin dieases are common during Pitta imbalance. In order to bring balance to Pitta an Ayurvedic Doctor prescribes a mildly spiced diet, which is heavy or nourishing and slightly dry. Relaxation and play are advised and inner work to develop compassion is recommended. Herbs are prescribed to facilitate the process. Kapha is often likened to mud, a mixture of earth and water. Its qualities are heavy and cool, damp and stable. People of strong Kapha i nature or imbalance tend to carry more weight naturally. They have thick bones and slower metabolisms. They have strong bodies. They are not necessarily overweight, however being stocky comes more naturally. If these individuals try to lose too much weight in order to look like societies idea of ideal, they will create imbalance, disharmony and disease. Emotionally people of Kapha nature are most prone to melancholy, lethargy, and depression. These individuals are most prone to diseases of the stomach, lungs, pancreas and sinuses. Diseases such as diabetes water retention, nausea, and congestive mucous conditions are common diseases of Kapha imbalance. To correct an imbalance in Kapha an Ayurvedic practitioner prescribes a diet, which is light, dry and very spicy. Vegetarian diets are beneficial and inner work to release attachments is advised. Herbs help facilitate the process. Which you may see yourself in these stereotyped descriptions, most of us are a combination of these three body/mind types. An Ayurvedic practitioner can help you understand your constitution and prescribe a program of care to help you reestablish balance and hence to reestablish health. The path of creating health is a personal one. It often leads into a deeper understanding of ourselves. While an Ayurvedic practitioner can be a guide on your journey, ultimately it is a path we walk alone. Good luck on your journey.

The Path of Self Healing


Most traditional and non-traditional forms of healing share some very basic and common similarities. While their methods may differ, they are alike in that each form of healing utilizes some external method to create a change in the function of the body. The Medical Doctor uses drugs and surgery. The Chiropractor uses the spinal adjustment. The Homeopath uses a specific remedy and the Herbalist uses herbs. The Acupuncturist uses needles and the Body Worker uses his hands. With each method, the patient is a passive participant hoping to be healed by a skilled practitioner. External healing techniques help to heal the symptom but ignore the underlying cause. Healing the symptom has value, it alleviates suffering and should not be ignored, but it is limited. Unless the underlying cause within the person is corrected, soon the person will unconsciously create a new illness to take its place. I recall a patient I treated early in my career for stress induced headaches. I succeeded in alleviating this symptom with chiropractic care. He continued on with no internal change having been made. Years later, he died of a heart attack. Was this man really healed when he came to see me? I think not. His headache had been a smoke alarm warning him of a deeper fire. I unplugged the smoke alarm but in ignorance, allowed the fire to destroy his house. The path of self-healing is not an easy one. In fact it is the most difficult path because it is a path into the self. It is a path of self-discovery on the physical, emotional, and spiritual levels. This path encompasses ones whole being and is the basis of holistic healing. This is a path that each person must walk for themselves; no one can walk it for them. Other people can serve as guides along the way: doctors, shamans, healers and teachers. However, choose your guides carefully. A helpful guide is one who is willing to teach you, but then is willing to let you walk your own path and does not demand that you walk theirs. The path of self-healing is an arduous one. It often requires many stops along the way for directions. To succeed requires commitment, patience, self-compassion, and self-understanding. The path of self-healing is also very rewarding. This journey brings along with it many gifts. These gifts are more valuable than precious gemstones and makes all the work and time spent worth while. These gifts bring about our healing on the physical and emotional level that our growth spiritually. Good luck on your journey. Namaste

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 167

Tridosha: The Science Of Ayurveda


The ancient science of Ayurvedai is the oldest known form of health care in the world. Often called the mother of all healing, it originated in India some 5000 or more years ago. Recently Ayurveda has been having a profound impact upon the world of health care. Popular books by Deepak Chopra, M.D. and Andrew Weil, M.D. have called attention to the potential of this ancient healing system to bring healing to those suffering with chronic disease. In addition, Ayurveda promises to improve the health and longevity of just about everyone. Ayurveda is a science of Self understanding. By understanding your own unique nature or constitutioni you can begin to understand how you interact with your environment and thus make choices that will lead you toward greater health. Ayurveda defines disease as the natural end result of living out of harmony with ones constitution. Our constitution is the inherent balance of energies within our bodies and our minds. It describes who you are on the most fundamental level. This unique balance of energy determines everything from our bone structure to our predisposition toward certain health challenges. In fact, our constitution defines what we are naturally attracted to as well as what repels us. It defines what is in harmony with our nature and what will cause us to move out of balance and experience sickness and disease. Because we all have a different balance of energy, Ayurveda shows that the path to optimal health is different for each person depending upon their constitution. The science of understanding our nature or our constitution is the science of Tridosha. Tridosha defines the three fundamental energies or principles which govern the function of our bodies on the physical and emotional level. The three energies are known a Vata, Pitta, and Kapha. Each individual has a unique balance of all three of these energies. Some people will be predominant in one while others are a mixture of two or more. Lets look at each of these now. Vata The Vata dosha is said to be made up of the air and ether elements. This means that it has qualities which are similar to these elements. Vata is very much like the wind - it is light, cool, dry and mobile. In the body, those people with a Vata nature experience more of these qualities. Their bodies tend to be light, their bones thin, and their skin and hair dry. They often move and speak quickly. When out of balance, they may lose weight, become constipated and have weakness in their immune and nervous systems These qualities also reflect in their personality. Those with a Vata nature tend to be talkative, enthusiastic, creative, flexible and energetic. Yet, when out of balance they may also become easily confused and overwhelmed, have difficulty focusing and making decisions and have trouble sleeping. This becomes more apparent when they are under stress. Emotionally they are challenged by cool emotions like worry, fear and anxiety. In order to bring balance to Vata, programs are designed which emphasize the opposing qualities of warmth, heaviness (nourishment), moistness and stability. In the diet, this is reflected in the consumption of cooked grains such as rice and cooked vegetables as well as the intake of warm milk with spices. Pungent herbs like ginger which increase internal heat and nourishing herbs like ashwagandha bring balance to Vata. Ayurvedic programs include not only herbs and diet but also color and aroma therapies, detoxification, yoga and meditation. Pitta The Pitta dosha is said to be made up of the fire and water elements. Fire is more predominant and those people with a predominant Pitta nature have many of the qualities of fire within them. Pitta tends to hot, sharp and penetrating. It is also somewhat volatile and oily. The oily nature of Pitta is related to the secondary component of water. People with a Pitta nature reflect these qualities. They tend to feel warm, have somewhat oily skin, penetrating eyes and sharp features. They tend to have moderate weights and good musculature. When out of balance they tend toward diarrhea, infections, skin rashes and weakness in the liver, spleen and blood. These qualities also reflect in their personalities. Pitta people tend to be highly focused, competitive, capable, courageous, energetic and clear communicators who get right to the point. They like to solve problems and when under stress they dig in their heels. They can however also become overly intense and speak with a sharp tongue. They make great friends but feared enemies. Emotionally they are challenged by the heated emotions of anger, resentment and jealousy. In order to bring balance to Pitta, programs are designed to emphasize the opposing qualities of coolness, heaviness (nourishing) and dryness. Cool spices like fennel are recommended in the diet along with foods such as raw vegetables, cooked rice and wheat as well as most beans. Sweet herbs like shatavari are used to nourish the body while bitters like dandelion root temper the fire. A Clinical Ayurvedic Specialist puts together programs that not only include foods and herbs but also aromas, colors, massage, detoxification, yoga and meditation. Kapha Within the Kapha dosha there is a predominance of the water and earth elements. Like these elements Kapha tends to be cool, moist, stable and heavy. In the body these qualities manifest as dense, heavy bones, lustrous, supple skin, low metabolism, and large, stocky frames. In addition, those with a Kapha nature tend to feel cool. When out of balance, Kapha individuals are prone to gaining weight and tend to have weaknesses in

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 168

their lungs and sinuses where there is an accumulation of mucous. Those of Kapha nature are also most prone to non-insulin dependent diabetes mellitus. The elements of water and earth also reflect in the personality. The heavy, stable nature of Kapha reflects in a stable personality which is not prone to quick fluctuations. Those with a Kapha nature handle stress very well, often not even noticing that it exists. They don't like change, are generally conservative and would prefer to keep things just the way they are. Those with a Kapha nature are also comfort seekers. This relates to the soft watery nature of Kapha. Too much comfort however can lead to a lack of motivation and feeling of becoming stuck. When Kapha is out of balance, the heavy emotions of depression and lethargy result. In order to bring balance to a Kapha nature the opposing qualities of lightness, dryness and warmth are recommended. These qualities are integrated in dietary and herbal programs as well as aroma and color therapies, detoxification, yoga and meditation. Grains such as quinoa and amaranth are recommended as well as hot spices like cayenne pepper. Lots of vegetables and very little nuts or dairy are prescribed. Cleansing herbs like guggul and pungents like clove bring balance to Kapha. We must remember that we are all a combination of the three doshic energies. On the most fundamental level, Pitta is our metabolism, Kapha our structure and Vata the mobility that brings action and life into creation. Without all three energies, we simply could not exist. To determine a persons constitution, a Clinical Ayurvedic Specialist conducts a two hour consultation taking a look at every aspect of a person. This physical, emotional, and spiritual evaluation identifies the balance of energies in a person's body as well as areas of imbalance. Once the nature of the person and the imbalance are identified, the Clinical Ayurvedic Specialist can then put together a treatment program utilizing the appropriate diet and herbs, aromas, colors, yoga and meditation aimed at restoring or maintaining balance. Optimal Health is achieved through Ayurvedic Medicine when we are living in complete harmony with our environment. In order to live in harmony we must first understand our own natures. Only then can we intelligently make choices which support us on our journey. Good luck on yours!

Understanding the Cause and the Cure of Disease: An Ayurvedic Perspective


Have you ever wondered why we become sick or what is the ultimate cause of disease? These topics have been a personal interest for more than fifteen years and have led me to the study of several alternative health care systems including Chiropractic, Homeopathy, Chinese Medicine and Allopathic Medicine, in addition to Ayurvedic Medicine. Understanding the cause of disease is profound and yet simple. If we can understand the cause of disease then we can begin the process of determining the cure. Each system of conservative and alternative medicine has its own unique perception of the cause of disease. Based upon this perception, each system sets about to develop a cure. For instance, Allopathic Medicine, also known as traditional Western Medicine, looks to pathogens (bacteria, viruses, fungus, etc.) as the cause of disease and based upon this model develops drugs to kill the pathogens. Chiropractors look at the cause of disease as mis-alignments or abnormal function of the bones of the spine. which creates an interference with nerve function. Thus, the cure is an adjustment or manipulation of the bones of the spine to correct the mis-alignment, opening the pathways for proper nerve function. Every system of health care has its own model, and I have studied most along my journey. Too often I was left with a remaining question. Why? For instance, why do we become susceptible to the pathogens when we have an immune system which is supposed to keep us healthy? Why do the bones of the spine become dysfunctional? There must be answers. There must be deeper levels of cause. If so, then the pathogen causing an infection or the vertebrae causing nerve interference is only a symptom of some deeper underlying cause! I searched long and hard for that underlying cause and it was in the science of Ayurvedai that I found it. Ayurveda teaches us that all disease begins when we are living out of harmony with our environment. When we take in inappropriate impressions from our environment through any of our five senses, we weaken the body and create an internal environment which supports the creation of disease. In this environment bacteria, viruses and other pathogens thrive, and muscles tense and alter the function of vertebra interfering with nerve function. We could ay that energy flow is disrupted in the body. The ramifications of understanding the cause of disease are numerous. Models can be created both to prevent and to treat disease. If disharmony is the cause of disease then the re-creation of harmony is the cure. This is what the science of Ayurveda is all about. One realization of this model is that both the creation and the healing of disease is under our control. It is a disturbing thought that we participate in the creation of disease -- but an empowering thought that we can also participate in the cure! Ayurveda takes health into the realm of personal responsibility, and once we enter that realm we are no longer random victims of the multitude of diseases that afflict humanity. In addition, we become empowered to participate in our own healing process! Healing through Ayurveda involves all five senses. Through taste, we utilize proper diet and herbs. Through sight we utilize proper color and beauty. Through smell we utilize aromatherapy. Through sound we utilize music and sound energies. Finally, through the skin we take in specially

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 169

prepared herbal oils and receive massage. In addition to five sense therapy, Ayurveda advocates the periodic removal of accumulated toxins and food residues through specialized purification procedures called Pancha Karmai. Ayurveda is not a system of healing in which everyone does the same practices. In fact, rarely are two programs exactly alike. Ayurveda sees each person as an individual with a different internal balance of energy called one's constitutioni. Understanding a persons constitution allows the Clinical Ayurvedic Specialist (a certified practitioner of the science of Ayurveda), to set up a program of care specific for that individual. This program helps them to re-establish harmony with their environment thus creating an optimal internal environment for healing to take place. For instance, some people thrive on hot spicy foods, while for others it gives diarrhea and indigestion. Understanding the internal energy of the body, the Clinical Ayurvedic Specialist can predict the reactions a person will have and thus can recommend a food program specific to that individual, not only with foods but also with herbs, colors, aromas, etc. An important part of a healthy lifestyle from an Ayurvedic perspective is relaxation and peace of mind. To this extent, Ayurveda utilizes meditation and yoga as healing tools. These two powerful tools have been well documented to reduce stress and aid the function of the immune system. We do not have to be sick. Through unhealthy life practices, our bodies become weak. Through healthy practices they can become strong once again and remain strong. Ayurveda is the science of reaching our full healing potential. With the tools of Ayurveda, a person can take back control over their health and well being. These tools lead to the formation of an ideal internal environment which supports the healing process. It does not negate the value of using allopathic medicines in acute disease but simply gives a person a deeper understanding of the process of becoming optimally healthy. Each person takes a journey when they become ill. The path back to health can be a difficult one. Ayurveda acts like a guide shedding light upon that journey; a teacher, sharing the tools and wisdom of the process; a counselor, supporting you as you travel; a healer awakening the healer within you.

Vata Doshas
The word vata means to blow or move like the wind. Consisting of the elements air and ether, it is the principle force of motion in the body and mind. When vata dosha is healthy, the movements of the body are graceful, unimpeded, and yet controlled. When out of balance, the movements become erratic, excessive, decreased, or blocked. To understand the vata dosha, it is important to understand its qualities.Vata dosha is light, dry, mobile, cold, hard, rough, sharp, subtle, flowing and clear. A body and mind in which the vata dosha predominates expresses or reflects these qualities. Vata dosha is best understood in terms of its component parts, its subdoshas, which are the five types of vata or five types of movement. Each subdosha defines a direction of movement and governs specific actions in the body. Prana Vayu: Prana vayu represents the force that draws sensory experience to us. It is the force of attraction and has a magnetic nature. The way it functions determines the types of impressions we expose ourselves to. Prana vayu resides in the head and heart (chest) where desire dwells, choices are made, and sensory experience is processed. When it is healthy, we are drawn toward that which is harmonious and which brings us health and well-being. When prana vayu is out of balance, we misuse our senses and bring inside of us that which will cause disease. Samana Vayu: Whereas prana vayu represents the force of attraction, samana vayu represents the force of absorption, pulling the impressions we are drawn to toward the center of our being. For example, samana vayu carries nutrients from the intestines into the circulatory system, and the sensations of things we touch are carried from the skin to the central nervous system. When samana vayu is functioning properly, impressions are properly absorbed. When it is in a state of dysfunction, absorption becomes difficult,and malnourishment and numbness may occur (respectively). Vyana Vayu: Once absorbed, animpression must be acted upon. This is the role of vyana vayu, which is the force that circulates the response, moving it from the center toward the periphery. Following our examples, in the digestive system blood carries the nutrients throughout the body so that each cell receives its proper supply. In the nervous system, a signal is sent from the central nervous system toward a muscle or organ. Udana Vayu: Udana vayu is responsible for action and expression, which means putting the energy received to work. . Cells take the energy received and perform their unique functions. Nutrients are used for cellular energy and for building proteins. The nerves instruct muscles and organs to act properly. Apana Vayu: Cellular activity produces both work and waste. While udana is responsible for the work, apana vayu is responsible for cleaning up the waste. Apana vayu eliminates waste primarily through the functions of urination, defecation and menstruation. However, it is responsible for all the downward flowing energy of the body and as such is also responsible for the energy needed for carrying the child out of the womb and into the world. The Qualities and Presentation of Vata Dosha

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

Ayurveda Articles

Page 170

The natural expression of vata dosha in the constitutioni of the body and mind reflects the qualities inherent in the dosha. Examples of the way these qualities manifest are as follows: Light: The bones of the body are narrow Cold: A person tends to become chilled easier than others Dry: The skin or eyes have a tendency to become dry Mobile: A person moves quickly, often with a lack of focus Subtle: The mind is open to new ideas, is expansive and interested in the esoteric Hard: If the tissues of the body become dry, they will then become hard;this is easiest to see as an imbalanceFlowing: The mind flows easily from one idea to the next Sharp: The bridge of the nose is thinner and sharper than in other constitutional types Rough: As the skin becomes drier, it becomes rougher; whichhis is easiest to see as an imbalance Clear: The eyes are clear When vata dosha is out of balance, there is an excess of the qualities that define the dosha. The specific symptoms produced as a result of the imbalance depend upon which srota (channel system) and which dhatu (tissue) inside that channel are affected. Generalized examples of excess vata qualities (imbalances) in the body are as follows: Light: The body loses weight Cold: A person feels chilled Dry: The lips become chapped Mobile: The voice becomes too quick and rambles Subtle: A person is too easily affected by the feelings of others Hard: The stools become hard and difficult to eliminate Flowing: There is an inability of the mind to focus Sharp: Pain in the body is sharp like the prick of a needleRough: The skin becomes rough Clear: The eyes and the mind become vacant Managing Vata Dosha Ayurvedai offers many approaches to bringing vata dosha into balance. Whether the tools used are dietary, herbal, colors, aromas, mantras, massage oils or lifestyle, the principles used to return to balance are the same. It is necessary to increase the qualities opposed to the imbalance. Where there is an excess of lightness, we increase heaviness. Where there is an excess of coldness, we increase heat. Where there is an excess of hardness, we increase softness and so on. While each of the treatment tools noted above are valuable, by far the most important tool is lifestyle. Only through adopting an appropriate lifestyle can the vata dosha remain in balance and the cause of disease be removed. One of the most important lifestyle tools for maintaining health and for supporting healing in the vata individual is the adoption of regular healthy routines that are in harmony with the rhythms of nature. Stability is greatly improved through eating and sleeping at the same times every day. It is best to arise within a half hour of the sun rising. The morning routine should include time for self abhyangai (oil massage), meditation and yoga asana practice in addition to proper daily hygiene. Meals should be taken regularly throughout the day; as many as five small meals per day taken every three hours would be appropriate. These meals should be taken at the same time each day. This increases both the heavy and stable qualities. The foods should be somewhat oily (moist), cooked when possible (warm) and moderately spiced (warm). Bed time should occur at about 9:00 or 10:00 , though this depends somewhat on the rhythm of the sunset and varies season to season and by latitude. Waking and sleeping times should be consistent from day to day (stability). Specific treatments are available for almost every known condition in the body as such symptoms can be understood in terms of the ten pairs of opposite qualities. Once the qualities of the patient's constitution and condition are known, the experienced practitioner, knowing the qualities of the remedies, is able to design a treatment program that brings these opposite qualities into harmony. These qualities provide the body with the fundamental energies and raw material needed to support the healing process.

http://www.ayurvedacollege.com/book/export/html/2

05/12/2011 9:55:28 AM

You might also like