Ayurveda Medicine of the Gods

Ayurveda means literally the 'science (Veda) of longevity', but because of its divine origins I have entitled this article 'Medicine of the Gods. It was originally a Hindu medical system and had its beginnings more than two and half thousand years ago in the sixth century before the present era (or if you prefer BC.). Ayurveda soon developed outside of the strictly Hindu community and was taken up and adapted by Buddhists and other religious groups. It has survived until the present day and is in fact undergoing a renaissance both in India and throughout the western world, which sees it as a necessary compliment to the Clinical model. Ayurveda developed at about the same time as Buddhism and Hinduism and replaced earlier ideas on disease and Healing that were written down in religious texts such as the Atharva Veda. Until Ayurveda came on the scene, disease was usually explained in terms of possession by various demonic disease entities. This earlier 'system' was perhaps successful because disease was less frequent. But with the growth of cities and a more settled way of life, new diseases arose and as a response a new medical system was needed. Ayurveda is basically a humoural medical system that maintains that there are three essential humours which cause disease if they become imbalanced. These three humours are usually translated in English as Wind, Bile and Phlegm. Occasionally in the surgical tradition a fourth humour - blood - was added. Surgery and physical Ayurveda became two separate traditions, surgery being more important amongst the Buddhists, who for one reason or another are less hung up about ritual purity and contact with taboo bodily products such as blood. According to Ayurvedic medicine most people are born in a state of equipoise but quickly loose it, either through bad diet, bad treatment or moving away from the physical location most conducive to their natural constitution and temperament. Everyone is recommended to discover for themselves what the optimum conditions for them might be and to try to keep themselves on an even keel. The primary method for returning and maintaining the humours to a state of equipoise is diet. There are general recommendations of diet such as always eating hot food in the cold season etc. etc. However, more serious illness must be treated by a qualified Ayurvedic physicians, who has undergone at least seven years of training. He or she will recommended a more finely tuned diet as well as special therapeutic techniques to attempt to redress serious imbalances of the humours.

There is an ancient story, recorded also in the medical texts that explains the advent of these new diseases in mythological terms. It is called the Myth of Daksha's sacrifice. In this story, the god Shiva in revenge for not being invited to Daksha's wedding sacrifice, sacrifices Daksha! Sometimes it is said that Shiva was angry because Daksha's feast was an incestuous wedding sacrifice. In the ensuing chaos the following diseases were engendered: gulma (tumours), prameha (diabetes), kushtha (leprosy), unmada (insanity), apasmara (epilepsy), raktapitta (haemorrhage) and rajayakshma (consumption). [CS II.8,11] Medicine has a long association with the way of the warrior. Shiva, the god blamed for spreading so many new diseases is often associated with war. Another warrior god called Indra, is said to be have given 'the science of longevity' - yurveda to humanity in order to rid them of these same diseases. So one god gives another takes away. In fact Shiva and Indra are very closely related, like two sides of the same coin. Perhaps it shouldn't surprise us that those who are most skilled at inflicting pain are also the very ones to remove it again. (Plato says a similar thing in the Republic) The warrior god Indra has an earthly son called Arjuna. Arjuna is the archetypal martial artist and participated in the long and bloody war that according to Indian tradition marks the beginning of human history. His story is told in the epic poem the Mahabharata. In one very suggestive episode, Arjuna is forced to hide his identity and is able through his physical skill to hide his masculinity and assume the form of a eunuch. This episode has always reminded me of the supposed ability of some male martial artists to raise their testicles into their abdomen and thus protect them from injury. But be warned, although Arjuna eventually recovered his masculinity his was permanently barred from assuming the role of King. [As a Eunuch Arjuna taught dancing - another important link with Martial Arts] Another more obvious, connection between yurveda and the martial arts comes through its doctrine of vital points. It is perhaps more well known that Indian sexology describes a system of erogenous zones (candrakalas in Sanskrit) or points of arousal. These points are enumerated in texts such as the Kama Sutra and Ananga Ranga, erotic texts which take many of their source ideas from the medical tradition. However perhaps less well known is the counterpoint to the erogenous zones ; these are the points of vulnerability or marmas. Sushruta, who was an ancient surgeon who lived about 2000 years ago, identified about 140 marmas and some of these have been matched with corresponding pressure points in jujitsu and other martial arts. The following diagram, taken from a recent translation of Sushruta's medical textbook, shows some of the important marmas in the arms and legs. Martial arts tradition has it that Buddhist missionaries travelling from Indian in the first few centuries of our era took with them some early forms of martial arts, ideas that became the precursors of the Chinese and Far Eastern variations. There is therefore a direct link between the surgeon Sushruta, whose work was widely studied by Buddhists and the highly developed system of pressure points and meridians. The terms may have changed but the underlying concepts of Ayurveda and the fighting arts of Asia are surprisingly similar.

Simple Definition Ayurveda is a wholistic system of medicine from India that uses a constitutional model. Its aim is to provide guidance regarding food and lifestyle so that healthy people can stay healthy and folks with health challenges can improve their health. There are several aspects to Ayurveda that are quite unique: 1. 2. Its recommendations will often be different for each person regarding which foods and which lifestyle they should follow in order to be completely healthy. This is due to it's use of a constitutional model. Everything in Ayurveda is validated by observation, inquiry, direct examination and knowledge derived from the ancient texts.

3. 4.

It understands that there are energetic forces that influence nature and human beings. These forces are called the Tridoshas. Because Ayurveda sees a strong connection between the mind and the body, a huge amount of information is available regarding this relationship.

Origin Ayurveda is an intricate system of healing that originated in India thousands of years ago. We can find historical evidence of Ayurveda in the ancient books of wisdom known as the Vedas. In the Rig Veda, over 60 preparatison were mentioned that could be used to assist an individual in overcoming various ailments. The Rig Veda was written over 6,000 years ago, but really Ayurveda has been around even longer than that. What we see is that A yurveda is more than just a medical system. It is a Science of Life. We are all part and parcel of nature. Just as the animals and plants live in harmony with nature and utilize the Laws of Nature to create health and balance within their beings, we, too, adhere to these very same principles. Therefore, it is fair to say that Ayurveda is a system that helps maintain health in a person by using the inherent principles of nature to bring the individual back i nto equilibrium with their true self. In essence Ayurveda has been in existence since the beginning of time because we have always been governed by nature's laws. Meaning Ayurveda is made up of two Sanskrit words: Ayu which means life and Veda which means the knowledge of. To know about life is Ayurveda. However, to fully comprehend the vast s cope of Ayurveda let us first define "Ayu" or life. According to the ancient Ayurvedic scholar Charaka, "ayu" is comprised of four essential parts. The combination of mind, body, senses and the soul. Mind, Body, and Sences We tend to identify most with our physical bodies; yet, in actuality, there is more to us then what meets the eye. We can see that underlying our physical structure is the mind, which not only controls our thought processes but helps assist us in carrying out day-to-day activities such as respiration, circulation, digestion and elimination. The mind and the body work in conjunction with one another to regulate our physiology. In order for the mind to act appropriately to assist the physical body, we must use our senses as information gatherers. We can think of the mind as a computer and the senses as the data which gets entered into the computer. Smell and taste are two important senses th at aid in the digestive process. When the mind registers that a particular food is entering the gastrointestinal tract, it directs the body to act accordingly by releasing various digestive enzymes. However, if we overindulge the taste buds with too much of a certain taste, such as sweet, we may find that the ability of the mind to perceive the sweet taste is impaired; and thereby the body becomes challenged in its ability to process sweet foods. Maintaining the clarity of our senses is an essential part in allowing the mind and body to integrate their functions and help in keeping us healthy and happy individuals. SOUL Ayurveda also sees that before we exist in physical form with the help of the mind and senses that we exist in a more subtle form known as the soul. The ancient seers of India believed tha t we were comprised of a certain energetic essence that precluded the inhabitance of our physical entity. In fact, they hypothesized that we may indeed occupy many physical bodies throughout the course of time but that our underlying self or soul remains unchanged. What we see to help illustrate this concept is what transpires at the time of death. When the individual nears the time to leave the physical body, many of his/her desires will cease to be present. As the soul no longer identifies with the bod y, the desire to eat food or indulge in a particular activity that used to be a great source of satisfaction for that person drops by the wayside. In fact, many individuals have been documented to experience the sensation of being "out of their bodies." These are just a few examples of how we are made up of these four components that we call life.

Principles Now that we have a better understanding of what comprises life, let's look at some of the principles of Ayurveda and how they might affect us. In Ayurveda we view a person as a unique individual made up of five primary elements. The elements are ether (space), air, fire, water, and earth. Just as in nature, we too have these five elements in us. When any of these elements are present in the environment, they will in turn have an influence on us. The foods we eat and the weather are just two examples of the presence of these elements. While we are a composite of these five primar y elements, certain elements are seen to have an ability to combine to create various physiological functions. Ether and air combine to form what is known in Ayurveda as the Vata dosha. Vata governs the principle of movement and therefore can be seen as the force which directs nerve impulses, circulation, respiration, and elimination. Fire and water are the elements that combine to form the Pitta dosha. The Pitta dosha is the process of transf ormation or metabolism. The transformation of foods into nutrients that our bodies can assimilate is an example of a pitta function. Pitta is also responsible for metabolism in the organ and tissue systems as well as cellular metabolism. Finally, it is pr edominantly the water and earth elements which combine to form the Kapha dosha. Kapha is what is responsible for growth, adding structure unit by unit. Another function of the Kapha dosha is to offer protection. Cerebral-sp inal fluid protects the brain and spinal column and is a type of Kapha found in the body. Also, the mucousal lining of the stomach is another example of the Kapha dosha protecting the tissues. We are all made up of unique proportions of Vata, Pitta and Ka pha. These ratios of the doshas vary in each individual; and because of this, Ayurveda sees each person as a special mixture that accounts for our diversity. Ayurveda gives us a model to look at each individual as a unique makeup of the three doshas and to thereby design treatment protocols that specifically address a persons health challenges. When any of the doshas ( Vata, Pitta or Kapha ) become accumulated, Ayurveda will suggest specific lifestyle and nutritional guidelines to assist the individual in reducing the dosha that has become excessive. We may also suggest certain herbal supplemen ts to hasten the healing process. If toxins in the body are abundant, then a cleansing process known as Pancha Karma is recommended to eliminate these unwanted toxins. Conclusion This understanding that we are all unique individuals enables Ayurveda to address not only specific health concerns but also offers explanation as to why one person responds differently th an another. We hope that you will continue to explore Ayurveda to enhance your health and to gain further insights into this miracle we call life.

Ayurveda , the science of life, prevention and longevity is the oldest and most holistic medical system available on the planet today. It was placed in written form over 5,000 years ago in India, it was said to be a world medicine dealing with both body and the spirit. Before the advent of writing, the ancient wisdom of this healing system was a part of the spiritual tradition of the Sanatana Dharma (Universal Religion), or Vedic Religion. VedaVyasa, the famous sage, shaktavesha avatar of Vishnu, put into writing the complete knowledge of Ayurveda, along with the more directly spiritual insights of self realization into a body of scriptural literature called the Vedas and the Vedic literatures. There were originally four main books of spirituality, which included among other topics, health, astrology, spiritual business, government, army, poetry and spiritual living and behavior. These books are known as the four Vedas; Rik, Sama, Yajur and Atharva. The Rik Veda, a compilation of verse on the nature of existence, is the oldest surviving book of any Indo-European language (3000 B.C.). The Rik Veda (also

known as Rig Veda) refers to the cosmology known as Sankhya which lies at the base of both Ayurveda and Yoga, contains verses on the nature of health and disease, pathogenesis and principles of treatment. Among the Rik Veda are found discussions of the three dosas, Vayu. Pitta and Kapha, and the use of herbs to heal the diseases of the mind and body and to foster longevity. The Atharva Veda lists the eight divisions of Ayurveda: Internal Medicine, Surgery of Head and Neck, Opthamology and Otorinolaryngology, Surgery, Toxicology, Psychiatry, Pediatrics, Gerontology or Science of Rejuvenation, and the Science of Fertility. The Vedic Sages took the passages from the Vedic Scriptures relating to Ayurveda and compiled separate books dealing only with Ayurveda. One of these books, called the Atreya Samhita is the oldest medical book in the world! The Vedic Brahmanas were not only priests performing religious rites and ceremonies, they also became Vaidyas (physicians of Ayurveda). The sage-physician-surgeons of the time were the same sages or seers, deeply devoted holy people, who saw health as an integral part of spiritual life. It is said that they received their training of Ayurveda through direct cognition during meditation. In other words, the knowledge of the use of various methods of healing, prevention, longevity and surgery came through Divine revelation; there was no guessing or testing and harming animals. These revelations were transcribed from the oral tradition into book form, interspersed with the other aspects of life and spirituality. What is fascinating is Ayurveda's use of herbs, foods, aromas, gems, colors, yoga, mantras, lifestyle and surgery. Consequently Ayurveda grew into a respected and widely used system of healing in India. Around 1500 B.C., Ayurveda was delineated into eight specific branches of medicine. There were two main schools of Ayurveda at that time. Atreya- the school of physicians, and Dhanvantari - the school of surgeons. These two schools made Ayurveda a more scientifically verifiable and classifiable medical system People from numerous countries came to Indian Ayurvedic schools to learn about this world medicine and the religious scriptures it sprang from. Learned men from China, Tibet, the Greeks, Romans, Egyptians, Afghanistanis, Persians, and more traveled to learn the complete wisdom and bring it back to their own countries. Ayurvedic texts were translated in Arabic and under physicians such as Avicenna and Razi Sempion, both of whom quoted Indian Ayurvedic texts, established Islamic medicine. This style became popular in Europe, and helped to form the foundation of the European tradition in medicine. In 16th Century Europe, Paracelsus, who is known as the father of modem Western medicine, practiced and propagated a system of medicine which borrowed heavily from Ayurveda. There are two main re-organizers of Ayurveda whose works are still existing in tact today - Charak and Sushrut. The third major treatise is called the Ashtanga Hridaya, which is a concise version of the works of Charak and Sushrut. Thus the three main Ayurvedic texts that are still used today are the Charak Samhita (compilation of the oldest book Atreya Samhita), Sushrut Samhita and the Ashtangha Hridaya Samhita. These books are believed to be over 1,200 years old. It is because these texts still contain the original and complete knowledge of this Ayurvedic world medicine, that Ayurveda is known today as the only complete medical system still in existence. Other forms of medicine from various cultures, although parallel are missing parts of the original information.

The Indian subcontinent has been a subject of fascination and has been more or less surrounded by the enigmatic aura since centuries. In the prehistoric Era, when the human race in the most of the parts of the world was struggling to reach the first landmark of civilization, the Indians were enjoying the fruits of amazingly well developed systems such as architecture, music, astrology, agriculture, etc. along with a highly advanced system of medicine which contained a in depth description of corporeal, psychological as well as spiritual healing by using various medicinal therapies.

The Vedas reveal a wonderful picture of a perfect society formed of learned men and women who exhibited a very advanced thinking and a detailed knowledge about various arts and sciences such as Astrology, Music, Architecture, along with Medicine and all the connected branches like the science of herbs and minerals, the methods of drug formulation, the art of surgery and many others. For e.g., Rugveda, the oldest of the global literature, defines the healing power of water in one single verse, which might be interpreted as the recently invented hydrotherapy.

"Ayu Iti Jivitkala." Ayu(life) is the lifespan of an individual from birth to death. Shloka: "Vang Ma Aasan Nasoho Pranashchkshur Akshnoho Shrotram Karnayoho| Apalitaha Kesha Ashona Danta Bahu Bahvor Balam || Urvor Ojo Janghayor Javapaadayoho | Pratishtha Arishtani Me Sarvatmanibhrushtaha || (Atharva Veda 19/60) "May I have voice on my lips, breath in my nose, vision in my eyes, hearing in my ears, hair that are still black, teeth that are strong, strength in my arms, power in my thighs, fleetness in my legs, firmness in my feet, May all my limbs remain sound and unhurt and my soul enlightened." The most fascinating aspect of the entire Vedic literature is the fearless and a philosophical approach of our ancestors towards all the aspects of life including death. Shloka: Abhayam Mitrad Abhayam Amitrad Abhayam Gnyatad Abhayam Puro yaha, Abhayam Naktam Abhayam Diva Naha, Sarva Aasha Mama Mitram Bhavatu" (Atharva Veda 19/15/6) "May I be unafraid of the friends and the foes; of the known and the unknown; of the days and the nights. May all the paths be my friends." The core nature of the Vedic man is reflected to be of joy and ecstasy and his immense capacity to see through daily problems concerning life and experience the unending bliss of Divine. The man of the Vedic era is full of zest for life and completely rejects the idea of untimely deaths as well as the limitations of old age. Shloka: "Tryambakam Yajamahe Sugandhim PushtiVardhanam Urvarukam Evabandhanaat Mrutyor Muksheeya Mamrutat"

(Rigveda 7/29/12) We, the worshippers of Tryambaka (The God of life and death), may be plucked up like a ripe fruit (at the old age) and be released from the bondage of the mortal life, but not from the ties of the eternal life." This tendency of the people of the ancient society, to fight against all the disabling factors, which included the weaknesses of mind and illnesses of the body, was conveyed to the succeeding generations and the science of medicine was systematized and ramified known as Ayurveda.

Emergence: Ayurveda includes the word Veda, which is derived from the basic form 'Vid' or knowledge. All the four Vedas are known as 'Apaurusheya', meaning that they are not evolved from human mind but conceived by the divine mind. Therefore, even Ayurveda, popularly known as the fifth Veda, is originated in the divine mind and descended from the divine sources to the ancient physicians. This theory of emergence, though legendary in most of the aspects, still offers the explanation for the miraculous curative power of simple herbs described in Ayurvedic texts, experienced in its entirety even today. The brief history of emergence of Ayurveda tells us that this science was originated in the Divine Mind or Lord Brahma, the creator, who conveyed it to the Daksha Prajapati. From him the entire knowledge was passed on to the Ashwinikumaras who were the physicians of gods. Ashwinikumaras offered Ayurveda to Lord Indra, the king of gods. Indra had three great physicians as his disciples, viz., Aacharya Bharadwaj, Aacharya Kashyapa and Aacharya Divodas Dhanvantari. Aacharya Agnivesha was the most intelligent disciple of Aacharya Bharadwaj, and he formed the main Ayurvedic text of internal medicine, which was revised by his student, Aacharya Charak, available to us today as Charak Samhita. Aacharya Kashyapa formed a treatise of pediatrics, which is available in partial form known as Kashyapa Samhita. Aacharya Sushrut, a renounced pupil of Aacharya Divodas Dhanvantari wrote the most important text on surgery, ENT and ophthalmology available today as Sushrut Samhita. These three ancient scriptures i.e., Charak Samhita, Sushrut Samhita and Ashtanga Hridaya written by Vagbhatta are known as Brihattrayi and they form the most important database of Ayurvedic medicine at present. Similarly, the important information about diagnosis of various diseases; different herbs; and that of minerals and various formulations such as decoctions, powders, tablets, Aasavas, Arishtas etc. is stored in three texts viz., Madhava Nidana, Bhava Prakash Nighantu and Sharangdhar Samhita respectively. Together they are known as Laghutrayi. The Mythological origin of the God of Medicine

Dhanvantari is the God of Medicine in India. The following is an interesting mythological tale which tells us how he came into existence. Legend has it that in ancient times, the Gods and Demons, though cousins, were frequently at war with one another. In one particular war, the Gods were on the verge of defeat. Not knowing where to turn, they went to Brahma, the Creator. Brahma suggested that the Gods ask Lord Vishnu, the preserver of the Universe, for his help. Vishnu advised the Gods that in order to defeat the demons they needed a special nectar which had powerful medicinal properties and could make them immortal. But this nectar could only be produced by churning the entire ocean in order to harness its ancient healing properties. To churn the ocean, the Gods needed a very large churning rod. They discovered that a mountain called Mandarachala could be used to swirl the waters of the ocean. The strongest of the warriors tried to drag this mountain to the churning location, but they failed. Vishnu, with the help of Garuda, his transporter, succeeded in bringing the mountain to the ocean. However, when the mountain was placed in the ocean, it sank to the bottom. To bring it back to the surface proved to be impossible. The gods again asked Vishnu for his help. He answered: 'I will transform myself into a tortoise and hold the mountain on my back until the ocean is fully churned and the magical nectar is obtained.' Accordingly, Vishnu became a tortoise and lifted the mountain on his back. The gods asked Vasuki, the cobra, to act as a churning rope. The rope could be used to agitate the water around the churning rod. The demons, suspicious of the ongoing events, decided to cause some disruption and started pulling at the cobra's head. The Gods, in turn, started pulling at the cobra's tail as decided. Round and round they went, around the mountain and thus the ocean started churning. As both sides tugged harder, the churning got faster. As predicted by Vishnu, out of the turbulent churning came various objects from the ocean. First, there were beautiful pearls and then a deadly poison. Finally, the god of Medicine, Dhanvantari emerged, with the pot of magical nectar in his hand. Both gods and demons wanted to have this pot of nectar, as it had the medicinal powers of supreme strength. At this critical moment, Vishnu transformed himself into Mohini, a beautiful maiden, to tempt and trick the demons. The demons forgot about the nectar as the beautiful Mohini enchanted them. They were hypnotized by her charm and willing to do anything she said. Vishnu, in the form of Mohini, said to them, "You must do what I ask you to do. You must wait your turn for the nectar." They agreed and Mohini began to serve the nectar to the gods first. The demons thought Mohini would be displeased if they objected to it. Mohini kept the demons under her spell. When Vishnu assumed his original form again, the demons realized that they had been deceived. They again declared war with the gods but were later vanquished, as the gods had the strength from the nectar to overcome the demons. Lord Dhanvantari is described as having four arms carrying various healing instruments in each hand, viz.; a Chakra to defeat evil forces, Shankha (conch shell) to make the atmosphere free of viruses and bacteria by fumigation; Jalouka (leech) used for curing all the diseases caused by vitiated blood and a Kalash (jar) containing Amruta (the elixir of life) to rejuvenate the sufferer.

"Kay bal graha urdhvang shalya danshtra jara vrushana." Eight Branches of Ayurveda (Ashtanga Ayurveda) The description of Ayurveda in the Vedas is scattered and disorganized, even though it contains the detailed information of various branches of medicine. When ancient physicians gained the knowledge of Ayurveda, they decided to classify it into eight branches renaming it as 'Ashtanga Ayurveda'. This consists of eight classifications, viz.,

1) Internal Medicine (Kaya chikitsa), 2) Gynaecology and Pediatrics (Bala Chikitsa or Kaumar bhrutya), 3) Demonology (Graha Chikitsa or Bhuta vidya), 4) ENT and Ophthalmology (Urdhvanga Chikitsa or Shalakya tantra), 5) Surgery (Shalya tantra), 6) Toxicology (Danshtra Chikitsa or Agad tantra), 7) Rejuvenation Therapy (Rasayana), and 8) Aphrodisiac Therapy (Vajikaran). The three main textbooks, which include Charak Samhita, Sushrut Samhita and Ashthang Hridya, known as Bruhattrayee, contain the details of all these branches. Some interesting and amazing description about all the eight branches of Ayurveda from Bruhattrayee is given below. 1.Internal medicine (Kayachikitsa) Charak Samhita is the most important scripture of Internal medicine. It provides precise information on basic principles of treatment, various types of therapies, including the purification methods, i.e., Panchakarma; detailed account of diagnosis and various diagnostic methods, differential diagnosis along with the comprehensive management of diverse diseases like diabetes mellitus, hepatobilliary disorders, fevers, infectious diseases, arthritic conditions including the conditions like rheumatoid arthritis and osteoarthritis; asthma, tuberculosis and many others. 2. Surgery (Shalya Tantra) Surgery is not an invention of modern medicine. It was highly advanced in several ancient cultures, including those of India, Greece and Egypt. But Ayurveda is the pioneer in the art of surgery. A number of surgical procedures like resection of the obstructed intestinal loop, surgical removal of bladder stones, surgical management of ascites*9, excessive hemorrhage etc. have been described in Sushrut Samhita and Ashtanga Hridaya. 3. ENT and Ophthalmology (Shalakya Tantra) This branch includes the description and treatment of diseases of head, ear, nose, throat, and eye. Sushrut Samhita and Ashtanga Hridaya stipulate drug therapy of different types of conjunctivitis and glaucoma, along with surgical procedure of the removal of cataract and cosmetic surgery such as rhinoplasty and auroplasty (reformation of traumatized nose and ear). Apart from these complicated diseases, a simple

home remedial approach of these ancient scholars towards minor problems like wax in ear, dryness of eyes due to fatigue, coryza, migraine, mouth ulcers etc. form a base for the home remedies, which are successfully administered even today. 4. Paediatrics (Kaumarabhritya) This branch gives detailed information of pediatrics (prenatal and postnatal baby care) and gynecology. Ayurveda describes a special method called "Punsanvan Vidhi" for having a child of the desired sex, intelligence and constitution. It describes the description and treatment of various disorders of children such as gastro intestinal diseases, teething disorders, rickets, etc. Also, the conduct for women during pregnancy and after delivery, various causes and treatment of infertility (inability to have a child), and other common disorders of women like white discharge, excessive bleeding during periods, endometriosis etc. are described in detail. 5. Toxicology (Agadatantra) This branch deals with various natural poisons/toxins originating from minerals, plant and animal kingdoms as well as artificial poisons prepared from poisonous drugs. The description is available in all the three treatises i.e. Charak Samhita, Sushrut Samhita and Ashtang Hridaya. It also includes description and disadvantage of food of opposite qualities, drugs and food causing chronic poisoning symptoms, and different methods used in ancient times to administer poison in an enemy's body system. Interestingly, the concept of pollution of air and water has also been considered. Such pollution is said to be the cause of various epidemics and the reason for the collapse of several civilizations. 6. Demonology (Bhutavidya) This unexplored branch of Ayurveda deals with the effects of various super-natural forces on human mind and body. The description of these so-called super natural powers resemble to that of viral and bacterial infections in some instances. Also, the mention of use of many disinfectant plants under the title of 'Graha Vidya Dravya' for fumigation, to make the atmosphere germ free also supports this comparison. This subject needs much study and research. 7. The Science of Rejuvenation (Rasayana) It is described in detail in Charak Samhita and a brief account is given in Ashtanga Hridaya and Sushrut Samhita. This therapy is used to prevent diseases and promote a long, healthy life by delaying old age and increasing longevity. The rejuvenation process requires that we observe the Right conduct in life. This is described under the title of Aachara Rasayana. 8. Aphrodisiacs (Vajikaran) This branch discusses the therapeutic use of various aphrodisiacs for enhancing the vigor and sexual capability of males. It also includes the description of drugs, which improve sexual capacity by controlling premature ejaculation or/and by curing other male sexual disorders.

How we connect to our environment? Three Gunas - Components of the universe The philosophy of Ayurveda believes in the common origin of all material forms of the universe. Ayurveda defines three primary qualities (referred to as 'gunas') which are responsible for the creation of all substances in the Universe. These are : Sanskrit Term - 3 Qualities English equivalent - 3 Qualities

Sattva Rajas Tamas

Consciousness or intelligence Motion or Action The Inertia which resists these

These 3 gunas jointly manifest themselves in human beings in the form of one's temperament, constitution, and behavior. The Five Basic Material Constituents

The theory of the Pancha Mahabhutas form the basis of the entire Indian Philosophy including Ayurveda. As per this theory, the entire universe is nothing but the group of various permutations and combinations of these Pancha Mahabhutas or the five basic material constituents, viz., 1] Prithvi (the earth element), 2] Jala (the water element), 3] Tejas (the fire element), 4] Vayu (the air element) and 5] Aakasha (the ether element).

"Yat pittam u shama yo ya cha bha sharire tat.Sarvam agneyam rupam darshanamcha." Pitta, heat, lustre along with vision and visual sense are agneya, predominant in agni mahabuta. Practically all the living and non-living forms in the universe, and on this earth including all the animals are created by the manifested forms of these basic elements. Also, the five human sense organs are said to be the receiving organs of these five basic elements. The nose has the capacity to grasp the sensation of smell, which is the quality imparted by Prithvi Mahabhuta. The tongue has the capacity to grasp the sensation of taste, the quality imparted by Jala Mahabhuta; eyes grasp vision, the quality of Tejas Mahabhuta; skin having the quality of touch received from Vayu Mahabhuta; and ears have the quality of hearing, which is developed due to the hollow space that they contain, received from Aakash Mahabhuta. As per this theory, each and every cell of the body is also created as a result of the combination of these Mahabhuta. Therefore, when there is any imbalance in their normal ratio, the pathological process is initiated causing disease in the physique as well as psyche of the individual. For this reason, Panchbhautik Chikitsa is one of the therapeutic regimens described in the Ayurvedic scriptures.

It is essential to know about the concept as well as the basic structure and function of a living cell in order to understand the detailed anatomy and physiology of the human body from the point of modern medicine. Similarly, to understand the method of diagnosing diseases, the patho-physiology of any disease and modes of actions of various herbomineral formulations as per the Ayurvedic system of medicine, the knowledge of the basic Ayurvedic principles or tenets is inescapable.

"Vayu Pittam khapachokta sharirodoshsangraha." Vata, Pitta & Kapha are bodily doshas. While Rajas and Tamas are the mental ones. TRIDOSHAS The entire human physiology as per Ayurveda is dependent upon the three basic factors known as Doshas. . The prime aim of the Ayurveda is to restore the balance of the three Doshas and hence ensure good health. In order to derive any benefit from Ayurvedic medicines, it is of utmost importance that we evaluate our constitution on the basis of these three Doshas. The term Doshas means the ones, which are capable of corrupting the body tissues and organs if they are solitarily, or collectively increased, decreased or vitiated. These are Vata, Pitta and Kapha. They are equally important in maintaining the mental health of a person also, by working in coalition with two constituents, which are known to control mind, i.e., the Rajah Guna and the Tamo Guna. Vata Dosha or Vayu literally means the wind or air in the external atmosphere. In the human body, it governs all the actions and the energy of the body and also acts as a vehicle for proper functioning of Pitta and Kapha Dosha and also for all the bodily actions and movements. The principle characteristics of the Vata Dosha are dryness, coldness, lightness, roughness, mobility and the capacity to extend in the infinitesimal body channels. Vata is divided into five types depending upon the site and specificity of its action.

These are: 1] Prana (main location in the head; controls the five senses), 2] Udana (located in chest region; controls speech and intellect), 3] Vyana (situated in heart; controls all the intentional body movements), 4] Samana (situated in the stomach; controls digestion), and

5] Apana (located in the anal region; controls the expulsion of semen, menstrual blood excreta, and also fetus). Pitta Dosha has evolved from the functions of fire in nature. As fire cooks, digests or destroys every thing that it comes across according to its strength; similarly, Pitta is the basic energy-generating constituent necessary for all the metabolic operations of the body. The principle features of Pitta are minimal viscosity, heat, strength, liquidity, sourness and bitterness. It is also divided in five types. These are: 1] Pachak (located in the duodenum; major function is digestion of food), 2] Ranjak (situated in stomach and forms blood or Rakta), 3] Sadhak (located in heart; controls the proficiencies of the mind such as intellect, genius, and others), 4] Aalochak (present in the eyes; provides vision), and 5] Bhrajak (located in the skin; imparts pigment to skin). Kapha Dosha literally means the adhesive material which in the body acts as the assembling constituent. Principle characteristics of Kapha Dosha are heaviness, coldness, softness, smoothness, sweetness, stability and viscosity. The five types of Kapha Dosha are: 1] Avalambak (located in chest; works as lubricant for throat, heart), 2] kledak (located in stomach; assimilates food), 3] Tarpak (present in the head; dominates intelligence), 4] Shleshak (present in all the joints; works as the joint lubricator) and 5] Bodhak (located in tongue; imparts the perception of taste). DHATUS AND MALAS The main tissue components of the body are described as the Dhatus, the literal meaning being the ones, which sustain the body. These are Rasa (lymph), Rakta (blood), Mamsa (muscles), Meda (body fats), Asthi (bones), Majja (bone marrow) and Shukra (semen). All these Dhatus, when in their normal qualitative and quantitative status, support various body functions. They all are susceptible to vitiation caused due to the derangement of any one or all the three Doshas; either quantitative increase or decrease (Kshaya and Vriddhi) or pathological changes (Dushti); manifesting different signs and symptoms as per the change. MALAS This is the common term applied to: 1] The waste material products i.e., urine, stools and perspiration, 2] Waste product thrown out by eyes, ears and other orifices of the body and 3] The by products formed by the seven Dhatus, which include hair, bile, etc.

For centuries together, Ayurveda has served a million of people by offering the complete medical therapy for a vast amount of acute as well as chronic diseases.

Ayurveda, though neglected in the present scenario, has served as the origin of many minor alternativehealing therapies such as massage, Marma therapy, naturotherapy and many others. Also, Ayurveda is the pioneer of the art of surgery, which has advanced at present as the curative therapy by using the most complex techniques. More than treating the diseases, Ayurveda firmly puts forward the theory to maintain health. For this purpose, Ayurveda has described in detail the daily regimen as well as seasonal regimen and ethical regimen. For curing the diseases, Ayurveda insists on trapping the further development of disease right at its base, treating and eradicating the root cause of the ailment instead of satisfying the patient with symptomatic relief. The thousands of simple prescriptions hidden and scattered throughout the ancient Ayurvedic Scriptures, still serve as home remedies for most of the common health problems even in the present times, irrespective of the vast change and increasing complexity in the life style of the people. Ayurveda offers some excellent para surgical therapies, which serve the dual purpose of eradicating the chronic disease as well as avoiding the complex surgical procedures, such as KsharaKarma (Alkali Therapy), Agni Karma (Cauterization) and the procedures included in the Panchakarma therapy. In contrary to the popular misbelief, Ayurveda is not a mere alternative therapy but a way of life, which, if followed religiously, can help one attain a better physical, emotional, social and spiritual life through which one can attain: Dharma (One's duty towards one's own self) Artha (One's duty towards one's family) Kama (Fulfilment of all the worldly desires) Moksha (Salvation)

Even though the detailed therapies and complex drug formulae are available plentifully in Ayurvedic literature, yet, prevention of diseases is given much more importance than an attempt to cure them after they manifest with all the signs and symptoms. This is because if the fundamental rules of personal and social hygiene are followed religiously, building up the immunity against most of the ailments in order to enhance the quality of life and increase longevity is a task achievable even in the present lifestyle. The healthy person is defined in the Ayurvedic scriptures as the one who not only possesses the balanced Tridoshas and all the tissue components, but who also exhibits a balance of emotions, intellect and a sense of peace. The entire practice of maintaining health is raised on the pillars of three essential concepts. These are: Diet: Diet is given maximum importance in healthy as well as diseased status. It is said in ancient Indian literature that if dietetics is followed, medicine is not needed and if dietetics is not observed, even medicines are not useful.

Sleep: Dinacharya (Daily Performances): Right from waking up in the morning till sleeping at night, all the daily routines have been given the ceremonial importance in Charak Samhita and Ashtanga Hridaya.

"Janmamaranaantralbharini avikarini doshasthithi." Prakurti is that stable stage of doshas that can be changed from starting till end of the life. The detailed rules for the daily regimen are described in brief as follows: Waking Up Hours A healthy person should get up two hours before sunrise. After emptying the bladder and bowels, one should meditate for half an hour and then do Yoga exercises. Care of the Teeth The teeth should be cleansed with medicated powders mixed with oil and salt, or various medicated powders having astringent, bitter and slightly pungent taste, such as mixture of the powder of catechu, rock salt, black pepper, long pepper, camphor, turmeric and margosa bark in equal proportions, along with small amount of cloves and honey; either with a brush or with fore finger. Sweet toothpastes are not recommended as they might precipitate the dental caries and other dental disorders. Care of the Tongue The tongue should be cleaned with a flexible and long and polished strip made of metal (steel or copper) or wood. Cleaning of the tongue should be done without exerting much pressure as excessive pressure might hurt the soft and hyperaemic tongue tissue. Cleansing of the tongue freshens up the mouth and also stimulates the secretion of the digestive enzymes. Care of the Mouth Gargling with a quarter-cup of warm undiluted sesame oil gives strength to the teeth, improves the voice, and imparts proper taste to the food that is eaten. Care of the Face Every morning, the face and the eyes should be washed with cool water. A medicated paste containing powder of chebulic myribalan (Haritaki), sandalwood and milk should be applied on the face and kept on for ten minutes, before washing off with water. This paste helps tighten the skin and prevents wrinkling. Other herbal and facial oils can also be used as moisturizing agents. Care of the Eyes Collyrium or Kajal made from the decoction of barberry, liquorice and three myrobalans (Triphala) in equal parts along with honey should be applied on the outer edge of the lower eyelid everyday. This helps remove dirt and dust, and relieves excessive watering or burning of the eyes due to strain. Regular use of Collyrium increases the brightness of the eyes and protects them from photophobia. This can be applied to the eyes. Medicated ghee made with Triphala is also good for the eyes.

Care of the Nose Medicated oil should be put into both nostrils or applied in the inner mucosa of the nasal cavity with the help of the fingers each day. A few drops can be put on the end of the little finger and gently applied inside the nose. For this purpose, a medicated oil known as Anu Taila, or sesame oil, or ghee should be used. The procedure of putting nasal drops is known as Pratimarsha Nasya and it improves the efficiency of the sense organs like eyes, ears and brain. It also helps to prevent diseases of the neck and head region and strengthens the voice. Exercises Regular light exercises help the body to shape up, increase muscle strength, improve appetite and maintain health. It gives the body the ability to withstand exertion, fatigue, and changes in the climate such as fluctuations in temperature. Exercise is most beneficial in winter and spring. It is best when done to the extent of half the exercising capacity. When sweat appears on the forehead and armpits, respiration speeds up and one starts breathing through the mouth, the exercise should be stopped. While doing any exercise, factors such as age, strength, physical condition, time, season of the year and diet must be taken into consideration. If exercise is done without paying attention to these factors, or if performed in excess, it might lead to a number of health problems. Similarly, those suffering from chronic organic diseases or who are too old, debilitated and exhausted should not do any strong exercises. Smoking Smoking a cigarette made of medicinal herbs (without tobacco) is useful for maintaining good health and treating certain diseases such as asthma, allergic rhinitis etc. Medicinal herbs such as Harenu, Priyangu, Keshar, Sandalwood, Cinnamon leaf, Cardamom, liquorice, Jatamansi, Guggul, Agaru, Udumbara, Ashwattha, Plaksha, Lodhra, resin of Vateria indica, lotus, resinous extract from Pinus roxburghii, and Sallaki. While smoking the medicinal cigarettes, smoke should not be exhaled through the nose because this can irritate the eyes. Bath A hot water bath should be taken after oil massage and proper exercise. For washing the head, the water should not be too hot. A hot water bath relieves fatigue, increases strength, cleans the body, improves appetite and generates a feeling of freshness in the body as well as in the mind. Rest and Sleep To carry out various tasks with full strength and vitality, one should get enough amount of sleep every day. Before going to bed one should meditate, and critically examine one's own conduct. Usually six to seven hours of sleep give sufficient rest to the body and mind. Also, the scientific laws of personal hygiene are specified, such as: 1] Regular trimming of nails, beard and hair; 2] Daily cleansing of nostrils, eyes, ears and feet; 3] Use of perfumes and garlands made of fragrant flowers; 4] Putting on clean clothes; 5] Use of umbrella and shoes to protect from heat and dust; 6] Covering the mouth while sneezing, laughing or yawning; 7] Avoid seeing the sun directly; 8] Avoid sleeping under a tree at night, etc.

In order to live a healthy and active life, a sound mind in the sound body is very essential. Since the times of the Vedas, the importance and interrelationship of the mind and the body is well known. The mind influences all the physiological actions and if in an unhealthy state, is capable of initiating the pathological processes in the otherwise healthy body tissues.

"Aten praninam aharader utpattisthithi nidrarshile." The Food taken by animals and human beings is responsible for their cogintal general appearance. Therefore, to maintain the healthy status of the mind, Ayurveda prescribes a code of social as well as personal conduct, known as "Sadvritta". These are not the moral principles limited to a particular cultural sect. Rather, these principles are applicable to every human being, and practicing these helps one maintain a balanced mental state and imparts peace of mind and violating or ignoring these puts one into a state of agitation and distress. The Ethical Principles mentioned under the title of Sadvritta by the ancient scholars are as follows: 1] One should always speak the truth. 2] One should not lose your temper under any circumstances, control your passions and observe self-control. 3] Do not become addicted to sensory pleasures. 4] One should not kill small helpless insects and other harmless creatures just for fun, but always exhibit respect towards the smallest and the most unimportant expressions of Life. 4] Prompt help should be offered to the jobless, emotionally depressed and to the sick. 5] One should remain composed in good times as well as in the unfavorable circumstances. 6] Avoid overeating, drinking too much alcohol, too much sexual activity and too much or too little sleep. 7] Never eat food at an unhygienic place, at an improper time or with unhealthy people. 8] Do not disclose other people's faults or secrets. 9] Do not steal another person's wealth or property. 10] Avoid company of people who do not follow the rules of good conduct.

Diet plays a vital role in the maintenance of good health and in the prevention and cure of diseases. In ancient Indian scriptures, food has been compared with the god, (Annam

Brahmam) since it is the main factor, which sustains and nourishes life. In Shrimad Bhagvad Geeta, Lord Krishna has compared himself with the digestive fire, which assimilates and digests all the four types of food in order to maintain the life.

"Prana pranabhutaanamannama annam lokobhidarat Vanaprasada sonswaryanam jivitam prathiba sukham Tusthuthi pushtirbalam medha sarvamanne pratisthitham." The Food taken by animals and human beings is responsible for their cogintal general appearance." Food is the vital breath of living beings, taht is why people rush to food, complxion, cheerfullness good voice,imagination, happiness, contentment, corpulence, intelelct all these depend on the food that one has.

Ayurveda has given lot of importance to following eight factors regarding food, which are called "Ashtavidha samskaras".

"Prano va Annam Shariram annam prane shariram pratishitam." Prana signifies food (anna) and body being nourished by food itself, its existence is naturally dependent on the prana. 1. The nature of food (Prakruti) - Depending on whether the food is easily digestible or not, food can be classified in the categories of heavy and light food items. For e.g., meat is heavy for digestion while rice and vegetables are light. This is the basic quality of any food recipe and should be thought about before consuming. 2. Processing (Karana) -. In general, cooked food is more nutritious than uncooked food. However, some foods like fruits and salads are healthier when eaten uncooked. Microwave cooking is not helpful from the Ayurvedic point of view, since it destroys all the important nutrient ffactors present in the food. Depending on the method of processing or cooking, i.e., roasting, frying, baking, directly heating on fire, barbeque, mixing, drying, churning, etc., the qualities of the food change. It can become lighter or heavier for digestion.

3. Combination (Samyoga) - Combination of certain food ingredients is beneficial for us. In a similar manner, some combinations can be harmful. Combining sour fruits with milk or curds is, for example, harmful and can cause chronic indigestion. Therefore, it is necessary to have only the combinations, which can blend well. 4. Quantity (Rashi) - The quantity of the individual ingredients as well as the total quantity of food consumed by an individual should be decided according to the qualities of the food as well as the individual's digestive capacity. 5. Place (Desha) - Ayurveda has classified places into different types such as marshy, dry and normal. The place should also be chosen in relation with different climatic conditions. If the surroundings are good, the food is better absorbed and exerts positive effects on the body and mind. 6. Time or period (Kala) - Food should be consumed at proper intervals. Only when the previously eaten food is properly digested should the next meal be eaten. The type of the food as well as its quantity and quality should be altered depending on the seasonal changes. The main meal must be taken between 11 to 1 in the afternoon. 7. Rules for eating (Upayoga Sanstha) Food must be consumed while it is hot, as this will naturally increase the secretion of the digestive enzymes. Meals must be eaten in a relaxed, calm and cheerful atmosphere, One should not eat when nervous, angry, anxious or in a disturbed state of mind. Eating too slowly or too rapidly, talking, laughing, thinking or watching television during meals is not advisable. One must concentrate on the food with the thought that this food is going to benefit the body and mind. Smoking, drinking too much water or any other liquid after eating, is not advisable. It is recommended that one take a shower and wear clean clothes, prior to cooking. In the Indian social environment, guest is treated like a god. The food should be served to him and the children first. Chanting of mantras and offering prayers to God is always advisable. When you finish the food, show gratitude towards the person who has given you the food. 8. The Consumer of the food (Upabhokta ) - Every person must observe the above mentioned rules, and eat as per his/ her constitution, the digestive capacity, the season, the time of the day and the digestion status of the last meal consumed.

As per Ayurveda, food affects the mind also by causing either an increase or decrease in the three qualities of mind, i.e., SatvaGuna, RajoGuna and TamoGuna. The food recipes can be classified as Satvik, Rajasik or Tamasik depending upon the effects that they exert on the mind.

"Parinamatastu aharya guna shariragunabhavam apadyante yathaswam avisuddha" The components are transformation, if not contradictory are converted into their respective body parts, but in case they are contradictory or damaged by ntagonistic elements, they inflict the body. Satvik diet It consists of fresh fruits like pomegranates, apples, bananas, oranges, grapes; grains like basmati rice, wheat in small quantity and dairy products like milk and ghee (clarified butter). It keeps the body lean and agile and mind calm and quiet. Fresh buttermilk, fresh green vegetables like spinach, green beans and green grams are good examples of satvik food. Although a mild sweet taste is considered satvik, a strong sweet taste as in chocolates and sweets increases the tamasik quality. Rajasik diet It consists of food recipes of spicy, salty and sour taste. Vegetables like onions, garlic and their spicy and sour preparations like ketchup and vinegar have rajasik quality. Wines, pickles, meat- especially red meat, and stimulating drinks like coffee and tea, and all types of alcoholic drinks are rajasik in nature. These foods aggravate Pitta and Vata and increase restlessness, anger and irritability. Tamasik diet This food comprises stale, over-heated, oily, heavy to digest, canned meat and fish products containing lot of preservatives as well as cold pasteurized dairy products like milk and yogurt. These foods increase Kapha and lethargy, ignorance and apathy. Frozen and preserved foods as well as hybrid foods also increase the tamasik quality. Thus, food not only influences physical activities but also psychological activities. The digestive fire requires food to maintain its constant activity. However, improper, excessive, heavy, and cold food can extinguish this fire and produce endotoxic substances called Ama. Therefore, care should be taken before consuming any food item in order to maintain the digestive capacity.