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Ayurveda
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The God of Ayurveda Dhanvantari

Ayurveda (Devanāgarī: आयुर्वेद, the 'science of life') is a system of traditional medicine native to
the Indian Subcontinent[1] and practiced in other parts of the world as a form of alternative
medicine.[2] In Sanskrit, the word Ayurveda[3] consists of the words āyus, meaning 'life', and
veda, meaning 'related to knowledge' or 'science'.[1] Evolving throughout its history, Ayurveda
remains an influential system of medicine in South Asia.[4] The earliest literature of Ayurveda
appeared during the Vedic period in India.[2] The Sushruta Samhita and the Charaka Samhita
were influential works on traditional medicine during this era.[2] Ayurvedic practitioners also
identified a number of medicinal preparations and surgical procedures for curing various
ailments and diseases.[5]

As per Indian heritage and science, "Ayurveda" is an Upaveda or annexure to the four main
vedas (knowledge systems). The famous treaties of Ayurveda are Charaka Samhita by Sage
Charaka, which details the prevention and treatment of disease, and Sushruta Samhita of Sage
Sushruta, which deals with Ayurvedic surgical procedures. In the Ayurvedic system, the
prevention of all types of disease has a prominent place in treatment, including restructuring a
patient's lifestyle to align with the course of nature and the four seasons to guarantee complete
wellness.
Ayurveda is considered to be a form of complementary and alternative medicine (CAM) within
the western world, where several of its methods, such as the use of herbs, massage, and Yoga as
exercise or alternative medicine, are applied on their own as a form of CAM treatment.[6]
However, such alternative therapy approaches are not unique to Ayurveda because they are also
available under the systems of Unani medicine, Greek medicine and Islamic medicine.

Contents
[hide]

 1 Overview
 2 Practices
 3 History
 4 Current status
o 4.1 Within India
o 4.2 Outside India
o 4.3 Journals
o 4.4 Patents
o 4.5 Scientific evidence
o 4.6 Safety
 5 Notes
 6 External links
 7 References

[edit] Overview

Traditional Indian ayurvedic spa in Goa.

Ayurveda is grounded in a metaphysics of the 'five [great] Elements' (Devanāgarī: [महा]

पञ्चभत ू ; earth, water, fire, air and ether)—all of which compose the Universe, including the
human body.[1] Chyle (called Rasa dhatu), blood (called Rakta dhatu), flesh (called Mamsa
dhatu), fat (called Medha dhatu), bone (called Asthi dhatu), marrow (called Majja dhatu), and
semen or female reproductive tissue (called Shukra dhatu)are held to be the seven primary
constituent elements (Devanāgarī: सप्तधातु) of the body.[7] Ayurveda stresses a balance of three
Humors or Energies: vata (wind/air), pitta (bile) and kapha (phlegm). According to Ayurveda,
these three regulatory principles—Doshas (Devanāgarī: त्रिदोश)—are important for health,
because when they are in balanced state, the body is healthy, and when imbalanced, the body has
diseases. Ayurveda hold that humans possess a unique combination of Doshas. In Ayurveda, the
human body perceives attributes of experiences as 20 Guna (Devanāgarī: गुण, meaning
qualities).[8] Surgery and surgical instruments are employed.[8] It is believed that building a
healthy metabolic system, attaining good digestion, and proper excretion leads to vitality.[8]
Ayurveda also focuses on exercise, yoga, meditation, and massage.[9] Thus, body, mind, and
spirit/consciousness need to be addressed both individually and in unison for health to ensue.

The practice of Panchakarma (Devanāgarī: पंचकर्म‌) is believed to eliminate toxic elements from
the body.[10] Eight disciplines of Ayurveda treatment, called Ashtangas (Devanāgarī: अष्टांग), are
given below:[11]

 Internal medicine (Kaaya-chikitsa)

 Paediatrics (Kaumarabhrtyam)
 Surgery (Shalya-chikitsa)
 Treatment of diseases above the clavicle (Salakyam)
 Demonic possession (Bhuta vidya): Bhuta vidya has been called psychiatry.[2]
 Toxicology (Agadatantram)
 Prevention diseases and improving[[Immunity (medical)|immunity]and rejuvenation]
(rasayanam)
 [[Aphrodisiacs]and improving health of progeny] (Vajikaranam)

[edit] Practices

Several philosophers in India combined religion and traditional medicine—notable examples

being that of hinduism and Ayurveda. Shown in the image is the philosopher Nagarjuna—known
chiefly for his doctrine of the Madhyamika (middle path)—who wrote medical works The
Hundred Prescriptions and The Precious Collection, among others.[12]
Buddhism may have been an influence on the development of many of Ayurveda's central ideas
— particularly its fascination with balance, known in Buddhism as Madhyamika (Devanāgarī:
माध्यमिक).[13] Balance is emphasized; suppressing natural urges is seen to be unhealthy, and
doing so may almost certainly lead to illness.[13] To stay within the limits of reasonable balance
and measure is stressed upon.[13] Ayurveda places an emphasis on moderation in food intake,
sleep, sexual intercourse, and the intake of medicine.[13]

Ayurveda incorporates an entire system of dietary recommendations.[1] Chopra (2003)—on the

subject of Ayurveda dietetics—writes:[14]

Ayurvedic dietetics comprise a host of recommendations, ranging from preparation and

consumption of food, to healthy routines for day and night, sexual life, and rules for ethical
conduct. In contrast to contemporary practitioners of New Age Ayurveda, older Ayurvedic
authors tended to be religiously neutral. Even Buddhist authors refrained from trying to
convert the patient to follow their particular religious ways.

For diagnosis the patient is to be questioned and all five senses are to be employed.[15] The
Charaka Samhita recommends a tenfold examination of the patient.[15] The qualities to be judged
are: constitution, abnormality, essence, stability, body measurements, diet suitability, psychic
strength, digestive capacity, physical fitness and age.[15] Hearing is used to observe the condition
of breathing and speech.[7] The study of the vital pressure points or marma is of special
importance.[8]

Chopra (2003) identifies five influential criteria for diagnosis: 'origin of the disease, prodrominal
(precursory) symptoms, typical symptoms of the fully developed disease, observing the effect of
therapeutic procedures, and the pathological process.'[15]

Hygiene—also a component of religious virtue to many Indians—is a strong belief.[7] Hygienic

living involves regular bathing, cleansing of teeth, skin care, and eye washing.[7] Occasional
anointing of the body with oil is also prescribed.[7]

Oils—such as sesame and sunflower oil—are extensively used in Ayurvedic medicine. Studies
show that both these oils contain substantial amount of linoleate in triglyceride form. Oils rich in
linoleic acid may have antineoplastic properties.[16]
Hundreds of vegetable drugs are used in Ayurvedic medicine—including cardamom and
cinnamon.[17]

Ayurveda stresses the use of vegetable drugs.[7] Fats are used both for consumption and for
external use.[7] Hundreds of vegetable drugs are employed, including cardamom and cinnamon.[7]
Some animal products may also be used, for example milk, bones, and gallstones etc.[7] Minerals
—including sulfur, arsenic, lead, copper sulfate, gold—are also consumed as prescribed.[7]. This
practice of adding minerals to herbal medicine is known as Rasa Shastra.

In some cases alcohol is used as a narcotic for the patient undergoing an operation.[7] The advent
of Islam introduced opium as a narcotic.[11] Both oil and tar are used to stop bleeding.[7] Oils may
be used in a number of ways including regular consumption as a part of food, anointing,
smearing, head massage, and prescribed application to infected areas.[18]

The proper function of channels—tubes that exist within the body and transport fluids from one
point to another—is seen as vital, and the lack of healthy channels may lead to disease and
insanity.[19] Sushruta identifies that blockages of these channels may lead to rheumatism,
epilepsy, paralysis, and convulsions as fluids and channels are diverted from their ideal locations.
[19]
Sweating is favored as a manner in which to open up the channels and dilute the Doshas
causing the blockages and harming a patient—a number of ways to take steam bathing and other
steam related cures are recommended so that these toxins are released.[19]

[edit] History

The mantra ॐ मणि पद्मे हूँ written on rocks. Chanting mantras has been a feature of Ayurveda
since the Atharvaveda—a largely religious text—was compiled.[20]

Ayurveda traces its origins to the Vedas—the Atharvaveda in particular—and is connected to

Hindu religion.[21] The Sushruta Samhita of Sushruta appeared during the 1st millennium BC.[5]
Dwivedi & Dwivedi (2007)— on the work of the surgeon Sushruta—write:[5]
 The main vehicle of the transmission of knowledge during that period was by oral method.
The language used was Sanskrit — the vedic language of that period (2000-500 BC). The
most authentic compilation of his teachings and work is presently available in a treatise called
Sushruta Samhita. This contains 184 chapters and description of 1120 illnesses, 700
medicinal plants, 64 preparations from mineral sources and 57 preparations based on animal
sources.

Underwood & Rhodes (2008) hold that this early phase of traditional Indian medicine identified
'fever (takman), cough, consumption, diarrhea, dropsy, abscesses, seizures, tumours, and skin
diseases (including leprosy).'[7] Treatment of complex ailments—including angina pectoris,
diabetes, hypertension, and stones—also ensued during this period.[5][22] Plastic surgery, cataract
surgery, puncturing to release fluids in the abdomen, extraction of foreign elements, treatment of
anal fistulas, treating fractures, amputations, cesarean sections, and stitching of wounds were
known.[7] The use of herbs and surgical instruments became widespread.[7] The Charaka Samhita
text is arguably the principal classic reference. It gives emphasis to the triune nature of each
person: body care, mental regulation, and spirtual/consciousness refinement.

Cataract in Human Eye—magnified view seen on examination with a slit lamp. Cataract surgery
was known to the physician Sushruta.[23] In India, cataract surgery was performed with a special
tool called the Jabamukhi Salaka, a curved needle used to loosen the lens and push the cataract
out of the field of vision.[23] The eye would later be soaked with warm butter and then bandaged.
[23]

Other early works of Ayurveda include the Charaka Samhita, attributed to Charaka.[7] The
earliest surviving excavated written material which contains the works of Sushruta is the Bower
Manuscript—dated to the 4th century AD.[24] The Bower manuscript cites directly from Sushruta,
and is of special interest to historians due to the presence of Indian medicine and its concepts in
Central Asia.[25] Vagbhata—the son of a senior doctor by the name of Simhagupta—[26] also
compiled his works on traditional medicine.[7] Early Ayurveda had a school of physicians and a
school of surgeons.[2] Tradition holds that the text Agnivesh tantra—written by the legendary
sage Agnivesh, a student of the mythological sage Bharadwaja—influenced the writings of
Ayurveda.[27]

The Chinese pilgrim Fa Hsien (ca. 337 - 422 AD) wrote about the health care system of the
Gupta empire (320 - 550 AD) and—in the process—described the institutional approach of
Indian medicine which is also visible in the works of Charaka, who mentions a clinic and how it
should be equipped.[28] Madhava (700 AD), Sarngadhara (1300 AD), and Bhavamisra (1500 AD)
compiled works on Indian medicine.[25] The medical works of both Sushruta and Charaka were
translated into the Arabic language during the Abbasid Caliphate (750 AD).[29] These Arabic
works made their way into Europe via intermediaries.[29] In Italy the Branca family of Sicily and
Gaspare Tagliacozzi (Bologna) became familiar with the techniques of Sushruta.[29]

British physicians traveled to India to see Rhinoplasty being performed by native methods.[30]
Reports on Indian Rhinoplasty were published in the Gentleman's Magazine by 1794.[30] Joseph
Constantine Carpue spent 20 years in India studying local plastic surgery methods.[30] Carpue
was able to perform the first major surgery in the western world by 1815.[31] Instruments
described in the Sushruta Samhita were further modified in the Western World.[31]

[edit] Current status

[edit] Within India

In 1970, the Indian Medical Central Council Act was passed by the Parliament of India, which
aims to standardize qualifications for Ayurveda and provide accredited institutions for its study
and research.[32] In India, over 100 colleges offer degrees in traditional Ayurvedic medicine.[9]
The Indian government supports research and teaching in Ayurveda through many channels—
both at the national and state levels—and helps institutionalize traditional medicine so that it can
be studied in major towns and cities.[33] The state-sponsored Central Council for Research in
Ayurveda and Siddha (CCRAS) is the apex institution for promotion of traditional medicine in
India.[34] The studies conducted by this institution encompass clinical, drug, literary, and family
welfare research.[34]

Many clinics are run by professionals who qualify from these institutes—both in the urban and
the rural areas.[32] Mukherjee & Wahile cite World Health Organization statistics to demonstrate
the popularity of traditional medicine, on which a significant number of the world's population
depends for primary health care.[35] In Sri Lanka the number of traditional Ayurveda practitioners
is greater than trained modern medicine professionals.[36] The manufacture and marketing of
Ayurvedic medicine has been commercially successful for several pharmaceutical companies.[32]
Old manufacturing companies such as Arya Vaidya Sala, Arya Vaidya Pharmacy, IMIS
Pharmaceuticals, Dabur, Baidyanath have maintained the classical range, while also patenting
certain own formulations, such as Gyncocalm, Jeevani, Eosinophal, Dabur Pancharishta.
Similarly, MNCs like Hindustan Unilever Limited, in collaboration with Arya Vaidya Pharmacy,
has been promoting its chain of Ayurvedic Massage Therapy Centres in the Brand name of
[Ayush Therapy Centre],with two of the major centers located at Kalyan and Vashi.

[edit] Outside India

Academic institutions related to traditional medicine in India have contributed to Ayurveda's

international visibility.[37] Kurup (2003) comments on the role of Gujarat Ayurved University:[37]

The Gujarat Ayurved University has signed the Memorandum of Understanding (MoU) with
nine Ayurvedic institutes functioning in Japan, Australia, the Netherlands, Italy, Argentina,
and Germany to coordinate and facilitate the globalization of Ayurveda through academic
 collaboration. Earlier, Medical (Ayu) Institute of Russia had signed the MoU with the
government of India, in which Gujarat Aryurved University is also one of the implementing
authorities.

Ayurveda gained recognition in the Western world as medical scholars, notably , Frank John
Ninivaggi MD of Yale University School of Medicine, researched and outlined its various
postulates in one major textbook form suitable to Western academic science.[38] In the United
States of America, the NIH NCCAM expends some of its $123 million budget on Ayurvedic
medicine research. In addition, the National Institute of Ayurvedic Medicine, established by Dr.
Scott Gerson, is an example of a research institute that has carried out research into Ayurvedic
practices.[39] Gerson has published part of his work on the antifungal activities of certain
Ayurvedic plants in academic journals.[40] The postulates and history of Ayurveda have also been
outlined by foreign scholars—such as Dominik Wujastyk in the United Kingdom.[41]
Questionable practices in research involving financial gains have resulted in the questioning of
some of the research and cases such as the Maharishi Vedic Approach to Health have involved
litigations.[42][43]

[edit] Journals

A variety of peer reviewed journals focus on the topic of ayurvedic medicine, including the
Theoretical and Experimental Journal of Ayurveda and Siddha (TEJAS; published between 1981
and 2008 as Ancient Science of Life)[44] the Journal of Research & Education in Indian Medicine
(JREIM),[45] AYU (published quarterly)[46] and The International Journal for Ayurveda Research
(published quarterly)[47] None of the journals are PubMed indexed.

[edit] Patents

In December 1993, the University of Mississippi Medical Center had a patent issued to them by
United States Patent and Trademark Office on the use of turmeric for healing.[48] The patent was
contested by India's industrial research organization, Council for Scientific and Industrial
Research (C.S.I.R), on the grounds that traditional Ayurvedic practitioners were already aware of
the healing properties of the substance and have been for centuries, making this patent a case of
bio-piracy.[49] The Government of India had become involved in promoting traditional medicine
by 1997.[50] Sharma & Bodeker report on the various government activities in relation with
Ayurveda:[50]

In India the government became involved in traditional drug production when the Central
Drug Research Institute patented two new drugs from ancient Ayurvedic formulas. One, a
mixture of black pepper, long pepper, and ginger, allows for the dosage of the antibiotic
rifampicin to be halved in the treatment of tuberculosis and other mycobacterial infections.
The other is a memory tonic produced from the traditional plant called brahmi. Overseas
patenting of turmeric and products of the neem tree caused controversy in India and other
nations. In August the U.S. Patent and Trademark Office canceled a U.S. patent on the
wound-healing properties of turmeric when the Indian government proved that records had
existed for this use for centuries.
[edit] Scientific evidence

Chemical structure of curcumin used in Ayurvedic medicine. Shown here in its ketone form.

Research suggests that Terminalia arjuna is useful in alleviating the pain of angina pectoris and
in treating heart failure and coronary artery disease. Terminalia may also be useful in treating
hypercholesterolemia[51]

As a traditional medicine, many Ayurveda products have not been tested in rigorous scientific
studies and clinical trials.[52] In India, research in Ayurveda is largely undertaken by the statutory
body of the Central Government, the Central Council for Research in Ayurveda and Siddha
(CCRAS), through a national network of research institutes.[53] A systematic review of Ayurveda
treatments for rheumatoid arthritis concluded that there was insufficient evidence, as most of the
trials were not done properly, and the one high-quality trial showed no benefits.[54] A review of
Ayurveda and cardiovascular disease concluded that while the herbal evidence is not yet
convincing, the spices are appropriate, some herbs are promising, and yoga is also a promising
complementary treatment.[55]

Some ayurvedic products, mainly herbs used for phytotherapy, have been tested with promising
results. Turmeric and its derivative curcumin appears to have beneficial properties.[56] Tinspora
cordifolia has been tested.[57] Among the medhya rasayanas (intellect rejuvenation), two varieties
of Salvia have been tested in small trials; one trial provided evidence that Salvia lavandulifolia
(Spanish sage) may improve word recall in young adults,[58] and another provided evidence that
Salvia officinalis (Common sage) may improve symptoms in Alzheimer's patients.[59] In some
cases Ayurvedic medicine may provide clues to therapeutic compounds. For example,
derivatives of snake venom have various therapeutic properties.[60] Many plants used as rasayana
(rejuvenation) medications are potent antioxidants.[61] Neem appears to have beneficial
pharmacological properties as well.[62]
Azadirachta indica—believed to have immunopotentiating abilities and used often as an anti-
infective—has been found to enhance the production of IL-2 and increase immunity in human
volunteers by boosting lymphocyte and T-cell count in three weeks.[63]

Black pepper and long pepper are combined with ginger to form the traditionaltrikatu mixture in
Ayurveda. This mixture increases appetite, promotes the secretion of digestive juices, and cures
certain gastric disorders—particularly Achlorhydria and Hypochlorhydria.[64]

Mitra & Rangesh (2003) hold that cardamom and cinnamon are believed to stimulate digestive
enzymes that break down polymeric macromolecules in the human body.[17] Research suggests
that Terminalia arjuna is useful in alleviating the pain of angina pectoris and in treating heart
failure and coronary artery disease.[51] Terminalia arjuna may also be useful in treating
hypercholesterolemia.[51] Azadirachta indica is believed to have immunopotentiating abilities and
is used often as an anti-infective.[63] It has been found to enhance the production of IL-2 and
increase immunity in human volunteers by boosting lymphocyte and T-cell count in three weeks.
[63]
Both black pepper and long pepper find application in Ayurvedic medicine in conjunction
with ginger to form trikatu—a traditional mixture.[64] Trikatu has been suggested to increase
appetite, promote the secretion of digestive juices, and cure certain gastric disorders—
particularly achlorhydria and hypochlorhydria.[64]

Scientist Richard Dawkins has criticized the use of Ayurveda in the west, claiming that while
westerners are turning to Ayurveda, Indians are "voting with their feet" and turning to modern
medicine. Furthermore, he says that “The idea that ancient equals years of accumulated wisdom
is a fallacy… Resuscitating Ayurveda today is rather like bringing back bleeding with
leeches.”[65]

[edit] Safety

Major safety concerns include adulteration of herbal medicines with toxic metals, and intrinsic
toxicity of herbal medications. Some traditional Ayurvedic treatments use toxic metals, herbs,
and minerals as part of their remedies. Rasa Shastra, the practice of adding metals, minerals or
gems to herbs, increases the likelihood of toxic metals such as lead, mercury, or arsenic in the
remedy.[66]

A 2004 study found toxic heavy metals such as lead, mercury and arsenic in 20% of Ayurvedic
preparations that were made in South Asia for sale around Boston and extrapolated the data to
America. It concluded that excess consumption of these products could cause health risks.[67] A
2008 study found that approximately 20% of remedies (and 40% of rasa shastra medicines)
purchased over the internet from both US and Indian suppliers were contaminated with lead,
mercury or arsenic.[66][68] More than 230 products were included in the study.[69]

Traditionally the toxicity of these materials are believed to be reduced through processes such as
samskaras or shodhanas (for metals), which is similar to the Chinese pao zhi, although the
Ayurvedic technique is more complex and may involve prayers as well as physical pharmacy
techniques.[70] Rigorous evidence that the metals may be rendered nontoxic is not available, and
case reports describe adverse effects to these metals.[66]

There is evidence that using some Ayurvedic medicines, especially those involving herbs,
metals, minerals, or other materials involves potentially serious risks, including toxicity.[52][71]
Adverse reactions to herbs due their pharmacology are described in traditional Ayurveda texts,
but Ayurvedic practitioners are reluctant to admit that herbs could be toxic and the reliable
information on herbal toxicity is not easily available.[72]

Following concerns about metal toxicity, the Government of India ruled that Ayurvedic products
must specify their metallic content directly on the labels of the product.[73] The harmful effects of
the samples is attributed in part to the adulterated raw material and lack of workers trained in
traditional medicine.[74] In a letter to the Indian Academy of Sciences, director of the
Interdisciplinary School of Health Sciences, University of Pune Patwardhan Bhushan stated that
the metal adulteration is due to contamination and carelessness during the much faster modern
manufacturing processes, and does not occur with traditional methods of preparation.[75]
Publication of the levels of contamination found in the products has resulted in decline of
Ayurveda in India as well as abroad.[74]

http://www.indianmedicine.nic.in/ayurveda.asp
Ayurveda - Concept and Principles

The Body Matrix

Life in Ayurveda is conceived as the union of body, senses, mind and soul. The living man is a
conglomeration of three humours (Vata, Pitta &Kapha), seven basic tissues (Rasa, Rakta,
Mansa, Meda, Asthi, Majja & Shukra) and the waste products of the body such as faeces, urine
and sweat. Thus the total body matrix comprises of the humours, the tissues and the waste
products of the body. The growth and decay of this body matrix and its constituents revolve
around food which gets processed into humours, tissues and wastes. Ingestion, digestion,
absorption, assimilation and metabolism of food have an interplay in health and disease which
are significantly affected by psychological mechanisms as well as by bio- fire(Agni).
Panchamahabhutas

According to Ayurveda all objects in the universe including human body are composed of five
basic elements (Panchamahabhutas) namely, earth, water, fire, air and vacuum(ether). There is a
balanced condensation of these elements in different proportions to suit the needs and
requirements of different structures and functions of the body matrix and its parts. The growth
and development of the body matrix depends on its nutrition, i.e. on food. The food, in turn, is
composed of the above five elements, which replenish or nourish the like elements of the body
after the action of bio-fire (Agni). The tissues of the body are the structural whereas humours are
physiological entities, derived from different combinations and permutations of
Panchamahabhutas.

Health and Sickness

Health or sickness depends on the presence or absence of a balanced state of the total body
matrix including the balance between its different constituents. Both the intrinsic and extrinsic
factors can cause disturbance in the natural equilibrium giving rise to disease. This loss of
equilibrium can happen by dietary indiscrimination, undesirable habits and non-observance of
rules of healthy living. Seasonal abnormalities, improper exercise or erratic application of sense
organs and incompatible actions of the body and mind can also result in creating disturbance of
the existing normal balance. The treatment consists of restoring the balance of disturbed body-
mind matrix through regulating diet, correcting life-routine and behaviour, administration of
drugs and resorting to preventive Panchkarma and Rasayana therapy.

Diagnosis

In Ayuveda diagnosis is always done of the patient as a whole. The physician takes a careful note
of the patient’s internal physiological characteristics and mental disposition. He also studies such
other factors as the affected bodily tissues, humours, the site at which the disease is located,
patient’s resistance and vitality, his daily routine, dietary habits, the gravity of clinical
conditions, condition of digestion and details of personal, social, economic and environmental
situation of the patient. The diagnosis also involves the following examinations:

 General physical examination

 Pulse examination
 Urine examination
 Examination of the faeces
 Examination of tongue and eyes
 Examination of skin and ear including tactile and auditory functions.

Treatment

The basic therapeutic approach is, ‘that alone is the right treatment which makes for health and
he alone is the best doctor who frees one from disease’. This sums up the principal objectives of
Ayurveda, i.e. maintenance and promotion of health, prevention of disease and cure of sickness.
Treatment of the disease consists in avoiding causative factors responsible for disequilibrium of
the body matrix or of any of its constituent parts through the use of Panchkarma procedures,
medicines, suitable diet, activity and regimen for restoring the balance and strengthening the
body mechanisms to prevent or minimize future occurrence of the disease.

Normally treatment measures involve use of medicines, specific diet and prescribed activity
routine. Use of these three measures is done in two ways. In one approach of treatment the three
measures antagonize the disease by counteracting the etiological factors and various
manifestations of the disease. In the second approach the same three measures of medicine, diet
and activity are targeted to exert effects similar to the etiological factors and manifestations of
the disease process. These two types of therapeutic approaches are respectively known as
Vipreeta and Vipreetarthkari treatments.

For successful administration of a treatment four things are essential. These are

 The physician
 The medicaments
 The nursing personnel
 The patient

The physician comes first in order of importance. He must possess technical skill, scientific
knowledge, purity and human understanding. The physician should use his knowledge with
humility, wisdom and in the service of humanity. Next in importance comes food and drugs.
These are supposed to be of high quality, wide application, grown and prepared following
approved procedures and should be available adequately. The third component of every
successful treatment is the role of nursing personnel who should have good knowledge of
nursing, must know the skills of their art and be affectionate, sympathetic, intelligent, neat &
clean and resourceful. The fourth component is the patient himself who should be cooperative
and obedient to follow instructions of the physician, able to describe ailments and ready to
provide all that may be needed for treatment.

Preventive Treatment & the concepts of Aetio-Pathogenesis

Ayurveda has developed a very vivid analytical description of the stages and events that take
place since the causative factors commence to operate till the final manifestation of disease. This
gives this system an additional advantage of knowing that possible onset of disease much before
the latent symptoms become apparent. This very much enhances the preventive role of this
system of medicine by making it possible to take proper and effective steps in advance, to arrest
further progress in pathogenesis or to take suitable therapeutic measures to curb the disease in its
earliest stage of onset.

Types of Treatment

The treatment of disease can broadly be classified as

a. Shodhana therapy (Purification Treatment)

 b. Shamana therapy (Palliative Treatment)
c. Pathya Vyavastha (Prescription of diet and activity)
d. Nidan Parivarjan (Avoidance of disease causing and aggravating factors)
e. Satvavajaya(Psychotherapy)
f. Rasayana therapy(use of immunomodulators and rejuvenation medicines)

(a) Shodhana treatment aims at removal of the causative factors of somatic and psychosomatic
diseases. The process involves internal and external purification. The usual practices involved
are Panchkarma (medically induced Emesis, Purgation, Oil Enema, Decoction enema and Nasal
administration of medicines), Pre-panchkarma procedures (external and internal oleation and
induced sweating). Panchkarma treatment focuses on metabolic management. It provides needed
purificatory effect, besides conferring therapeutic benefits. This treatment is especially helpful in
neurological disorders, musculo-skeletal disease conditions, certain vascular or neuro-vascular
states, respiratory diseases, metabolic and degenerative disorders.

(b) Shamana therapy involves suppression of vitiated humours (doshas). The process by which
disturbed humour subsides or returns to normal without creating imbalance of other humours is
known as shamana. This treatment is achieved by use of appetisers, digestives, exercise and
exposure to sun, fresh air etc. In this form of treatment, palliatives and sedatives are used.

(c) Pathya Vyavastha comprises indications and contraindications in respect of diet, activity,
habits and emotional status. This is done with a view to enhance the effects of therapeutic
measures and to impede the pathogenetic processes. Emphasis on do’s and don’ts of diet etc is
laid with the aim to stimulate Agni and optimize digestion and assimilation of food in order to
ensure strength of tissues.

(d) Nidan Parivarjan is to avoid the known disease causing factors in diet and lifestyle of the
patient. It also encompasses the idea to refrain from precipitating or aggravating factors of the
disease.

(e) Satvavajaya concerns mainly with the area of mental disturbances. This includes restraining
the mind from desires for unwholesome objects and cultivation of courage, memory and
concentration. The study of psychology and psychiatry have been developed extensively in
Ayurveda and have wide range of approaches in the treatment of mental disorders.

(f) Rasayana therapy deals with promotion of strength and vitality. The integrity of body
matrix, promotion of memory, intelligence, immunity against the disease, the preservation of
youth, luster and complexion and maintenance of optimum strength of the body and senses are
some of the positive benefits credited to this treatment. Prevention of premature bear and tear of
body tissues and promotion of total health content of an individual are the roles that Rasayana
therapy plays.

Diet and Ayurvedic Treatment

In Ayurveda, regulation of diet as therapy has great importance. This is because it considers
human body as the product of food. An individual’s mental and spiritual development as well as
his temperament is influenced by the quality of food consumed by him. Food in human body is
transformed first into chyle or Rasa and then successive processes involve its conversion into
blood, muscle, fat, bone, bone-marrow, reproductive elements and ojas. Thus, food is basic to all
the metabolic transformations and life activities. Lack of nutrients in food or improper
transformation of food lead to a variety of disease conditions.

http://www.haryana-online.com/Culture/ayurveda.htm

Ayurveda (आयुर्वेद Sanskrit: ayu life; veda knowledge of) or Ayurvedic medicine, is a more
than 6,000 year old comprehensive system of medicine based on a holistic approach rooted in
Vedic culture and Hinduism. Its conspicuous use of the word Veda, or knowledge, reveals its
role in early Hinduism and describes its hallowed place in India. Ayurveda also had a tradition
of surgery. Two early texts (from centuries BCE) of Ayurveda are the Charaka Samhita and the
Sushruta Samhita.

The Charaka and Sushruta Samhitās are compendiums of two traditions rather than texts
authored by single authors. A third tradition is that of the Kāshyapas. The beginnings of these
traditions dates to the 2nd millennium BC if not earlier because of the parallel information
obtained in the Vedic Samhitās and the description in the Mahābhārata. There is much that is
common in the texts, except that the Sushruta Samhitā is richer in the field of surgery. Part of
the original Caraka Samhitā is lost, and the current version has several chapters by the Kashmiri
scholar Dridhabala.

An attempt to reconcile the texts of Caraka and Sushruta was made by Vāgbhata the Elder in
2nd century BC in his Ashtānga Sangraha. The works of Caraka, Sushruta, and the Elder
Vagbhata are considered canonical and reverentially called the Vriddha Trayi, "the triad of
ancients"; or Brhat Trayi, "the greater triad." Later, Vāgbhata the Younger wrote the Ashtānga
Hridaya Samhitā which is a lucid presentation of the Āyurveda giving due place to the surgical
techniques of Sushruta. In the eighth century, Mādhav wrote his Nidāna, which soon assumed a
position of authority. In the 79 chapters of this book, he lists diseases along with their causes,
symptoms, and complications.

Ayurveda used inoculation for protection against smallpox. This was a consequence of the
principle that like cures like on a small level, whereas at a grosser level opposites cure
opposites. Ayurveda has employed certain toxic substances in small dosages for powerful
healing effects, including its alchemical preparations. It also used various herbal and animal
toxins like snake venoms. It has a whole science of toxicology called agada-tantra as one of the
eight branches of traditional Ayurveda. This branch not only treated poisons but used them in
certain conditions, generally in small dosages.

Ayurvedic idea is that the organism adapts to the environment and its food, climate etc. This
principle of adaptation is called satyma. Through introducing small amounts of a germ, the
organism can adapt to it and learn to resist it. Ayurveda became increasingly symptom-based,
treating the symptoms of a disease rather than the root cause. It is important to note that
Ayurveda was originally a consciousness based system of health care. Its philosophy, expressed
in modern terms, is to strengthen the immune system.
Qualities

The simple essence of ayurveda is knowledge and awareness of the qualities of nature – called
gurvadi gunah. By understanding the qualities inherent in the environment, in foodstuffs, in
activities, etc., one gains an appreciation of their effects on the individual constitution through
the principle of similarities; i.e., that similarities cause increase while dissimilarities cause
decrease. Thus hot qualities in the environment or diet will increase hot qualities in the body.

The gurvadi gunah are listed in Vagbhata's Ashtanga Hrdayam as:

1. Guru (heavy) – laghu (light)

2. Manda (slow) – tikshna (quick, sharp)
3. Hima (cold) – ushna (hot)
4. Snigdha (unctuous) – ruksha (dry)
5. Slakshna (smooth) – khara (rough)
6. Sandra (solid) – drava (liquid)
7. Mrdu (soft) – kathina (hard)
8. Sthira (stable) – cala (mobile)
9. Sukshma (subtle) – sthula (gross)
10. Vishada (non-slimy) – picchila (slimy)

Since everything in the material world possesses combinations of the 20 qualities, ayurveda
postulates that every material process or object can either harm or heal a person by influencing
that person's unique original constitution (prakrti). An ayurvedic practitioner will assess the
qualities of a disorder, the patient's unique prakrti, and his/her influencing factors to arrive at a
treatment plan. The treatment plan will consist of using herbs, therapies, diet, etc., with opposite
qualities so as to assist the patient in re-establishing their prakrti.

The Five Elements

According to the ancient Sankhya theory of cosmology, on which ayurveda is based, the five
elements – pancamahabhuta – combine in different proportions to form the material world.
Each element possesses different amounts of the above-mentioned gunas; thus each element has
its unique qualitative nature. The elements are:

1. Akasha – ether or space

2. Vayu – air
3. Tejas or agni – fire
4. Apa or jala – water
5. Prthvi – earth

Some authorities state that the early European concept of five elements evolved from Ayurveda.

Doshas
The 3 main doshas (organizing qualities of intelligence) are Vata (resembles the classical
elements ether and air), Pitta (fire), and Kapha (water and earth). All bodily processes are
believed to be governed by a balance of the 3 doshas. Whichever dosha appears to dominate a
person's behavior and physique is called his constitution type. Each constitution type has
particular strengths and susceptibilities.

Vata

Vata, composed of air and space, governs all movement in the mind and body and must be kept
in good balance. Too much vata leads to "worries, insomnia, cramps and constipation. Vata
controls blood flow, elimination of wastes, breathing and the movement of thoughts across the
mind." Vata activates the nervous system, hearing and speech; and expresses as enthusiasm and
creativity. Vata also controls the other two principles, Pitta and Kapha, and is usually the first
cause of disease.

Pitta

Pitta is said to be composed of fire and water; it governs "all heat, metabolism and
transformation in the mind and body. It controls how we digest food, how we metabolize our
sensory perceptions, and how we discriminate between right and wrong." Pitta must be kept in
balance, too. "Too much Pitta can lead to anger, criticism, ulcers, rashes and thinning hair."

Kapha

Kapha consists of earth and water. "Kapha cements the elements in the body, providing the
material for physical structure. This dosha maintains body resistance. Kapha lubricates the
joints; provides moisture to the skin; helps to heal wounds; fills the spaces in the body; gives
biological strength, vigor and stability; supports memory retention; gives energy to the heart and
lungs and maintains immunity. Kapha is responsible for emotions of attachment, greed and
envy; it is also expressed in tendencies toward calmness, forgiveness and love." Too much
Kapha leads to lethargy and weight gain, as well as congestion and allergies.

In sum, Ayurveda represents a system that considers both the states of mind and body in its
diagnosis and treatment. Ayurveda took into consideration the fact that many illnesses are
caused by foreign agents and small organisms that may require aggressive intervention.

Today

Having lost state patronage during the British rule in India, Ayurveda is making a slow
comeback. In practice in India, there are Ayurvedic doctors who are purists and others who
choose to use it in combination with Western medicine.

Ayurveda is gaining lots of interest in the Western countries. Ayurvedic treatments in the West
are primarily dietary and herbal due to lack of well educated Ayurvedic practitioners. Patients
are classified by body types, or prakriti, which are determined by proportions of the three
doshas. Illness and disease are considered to be a matter of imbalance in the doshas. Treatment
is aimed at restoring harmony or balance to the mind-body system. Ayurvedic medicine is
gaining in popularity around the world. There are a number of medical schools that teach
Ayurveda.

http://www.garamchai.com/ayurveda.htm

What is Ayurveda? 

Ayurveda originated in India long back in pre-vedic period. Rigveda and Atharva-veda
( 5000 years B.C.), the earliest documented ancient Indian knowledge have references on
health and diseases. Ayurved texts like Charak Samhita and Sushruta Samhita were
documented about 1000 years B.C. The term Ayurveda means ‘Science of Life’. It deals
elaborately with measures for healthful living during the entire span of life and its various
phases. Besides, dealing with principles for maintenance of health, it has also developed a
wide range of therapeutic measures to combat illness. These principles of positive health
and therapeutic measures relate to physical, mental, social and spiritual welfare of human
beings. Thus Ayurveda becomes one of the oldest systems of health care dealing with both
the preventive and curative aspects of life in a most comprehensive way and presents a
close similarity to the WHO’s concept of health propounded in the modern era.

  

A perusal of its several classical treatises indicate presence of two schools of Physicians and
Surgeons and eight specialities. These eight disciplines are generally called "Ashtanga
Ayurveda" and are :-

Internal Medicine(Kaya Chikitsa) 

Paediatrics(Kaumar Bhritya) 
Psychiatry( Bhoot Vidya) 
Otorhinolaryngology and Ophthalmology(Shalakya) 
Surgery( Shalya) 
Toxicology( Agad Tantra) 
Geriatrics(Rasayana) 
Eugenics and aphrodisiacs(Vajikarana) 
Compendia on these subjects like Charak Samihta, Sushruta Samhita etc. were written by
the ancient scholars during B.C. period. These were used for teaching of Ayurveda in the
ancient universities of Takshashila and Nalanda. (From Indian Systems of Medicine &
Homoeopathy: Gateway for information on Indian Systems of Medicine &
Homoeopathy brought to you by Dept. of ISMH, Ministry of Health & Family
Welfare, Govt of India.)

From an American legislative standpoint, herbal medicine is governed by Dietary Supplements

Health Education Act [DSHEA] not FDA [Federal Drug Administration]. The act establishes a
separate class from food and drugs for nutrients and herbal products named "Dietary
Supplements." The FDA does not request specific approval for claims made by supplement
manufacturers but instead requires them to submit their claims and place disclaimers on
packages and advertising stating, "This statement has not been evaluated by the FDA. This
product is not intended to diagnose, treat, cure or prevent disease."

  
Significant links to information on Ayurveda

About Ayurveda - Website with detailed information on Ayurveda, History of Ayurveda,

Ayurvedic Herbs, Ayurvedic Health, Ayurvedic Plants, Ayurvedic Medicine, Doshas, Dhatus,
Malas, Prakritis, Gunas and more...

Ayurveda: A Gateway for information on Indian Systems of Medicine & Homoeopathy

brought to you by Dept. of ISMH, Ministry of Health & Family Welfare, Govt of India.

Maharishi Ayurveda

Chopra Centre - The source for yoga meditation and Ayurveda. "Through The Chopra
Center, Dr. Chopra is revolutionizing common wisdom about the crucial connection between
body, mind, spirit, and healing".

Central Council for Research in Ayurveda & Siddha (CCRAS)

Central Council for Research in Homoeopathy (CCRH)

Central Council for Research in Unani Medicine (CCRUM)

Central Council of Indian Medicine

National Institute of Naturopathy

National Medicinal Plants Board

Frequently Asked Questions - FAQ - About Ayurveda

Every Day Ayurveda

Books on Ayurveda 

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Ayurvedic products and services 

 Amsar Private Limited: Manufacturer of herbal concentrates and natural plant

products
 Aswini Homoeo and Ayurvedic Products Limited: Manufacturer of homoeo and
ayurvedic products in India
 Ayurveda for You: Comprehensive website on Ayurveda. Ayurveda and Yoga
ebooks publisher. Learn Ayurveda through ebooks, free email courses,free
newsletter.
 Arya Vaidya Sala, Kottakkal: A charitable institution offering authentic Ayurvedic
medicines and treatments to patients from all over India and abroad.
 The Arya Vaidya Pharmacy (Cbe) Ltd Involve in education, research, treatment,
bio diversity conservation and production and marketing of ayurvedic medicines
 Baidyanath: Manufacturer of ayurvedic, herbal and traditional medicines, products
and food supplements
 Banphool Oil: Manufacturer of ayurvedic oil for all purpose
 Charak: Engaged in herbal, ayurvedic medicines, herbs, extracts etc
 Chavarcode: Ayurveda medicine manufacturing and exporting company
 Dabur India Limited: Consumer goods company of India with interests in
healthcare, personal care and foods
 Deseeya Ayurvedic Pharmacy: Herbal medicines, pharmaceuticals, ayurvedic
therapy, hospitals and clinics and ayurvedic remedies
 Department of Ayurveda, Yoga & Naturopathy, Unani, Siddha and
Homoeopathy (AYUSH) -Government of India's official site on Indian systems of
medicine
 The State of Ayurveda: Examining the Evidence
 The flip side of Ayurveda
 History of Traditional Indian Medicine

 Dew Herbal Cosmetics: Producing and marketing natural herbal products

 Diafree; Ayurvedic medicine for diabetes
 Indradhanush: Manufacturer of ayurvedic drugs, medicines and herbs
 Jairamdass Khushiram Exporter of herbal, extracts, spices, pulses, crude drugs,
etc from India
 Medimix Manufacturer of ayurvedic bath soap, health care products, skin care and
natural products
 Dr.Mukesh Paneri  Claims include "Curing Asthma, Parkinsons, Skin ailments,
Chronic Stomach ailments, Rheumatism, Chronic Cold & Cough and Multiple
Sclerosis." Travelled abroad for treating patients.
 Organic India offers 18 Organic Tulsi Teas and a line of Ayurvedic supplements,
including Triphala, Turmeric, ashwagandha, neem and Gotu Kola. All supplements
are made with certified organic herbs to support your pure, natural health.
 Nature Lab: Provides herbal dietary supplements encapsulated for protection and
stability
 Natural Herbal Health Information & Products: Find Natural Remedies for
Women's Problems
 Pentavox Herbals India Ltd: Manufacturer and exporter of health care products,
ayurvedic products, medicines, cosmetics etc
 Prakruti Herbals Manufacturer of herbal hair oil, hair cleanser, ayurvedic soap etc
 Research Drugs and Pharmaceuticals (Guj) Pvt Ltd Formulate medicine using
herbal and ayurveda concepts for bronchial asthma, cancer, gastritis tympaitis,
obesity and many more
  The Himalaya Drug Company Manufacturer of herbal healthcare medicines in
India
 Veda Vyasa Foods Pvt Ltd Maker of ayurvedic medicines for treatment of diabetes,
impotency, rheumatic diseases, articular rheumatism, arthritis and many more
 Viva Herba Manufacturer and exporter of natural antioxidant, herbal extract, natural
herbal extract, standardized herbal extracts from India
 Value India- Herbal Health and Beauty Products

Services and Retreats:

Ayurveda & Yoga Retreat: Authentic Ayurveda Yoga & Meditation 

Ayur Planet They provide consultation, medication to chronic patients, education,

Panchakarma, Marma Ayurveda massages, herbs and herbal product exports. They also
provide consultation to Pharma companies for developing new Ayurveda formulations as
rejuvenationg, for a specific disease or for natural cosmetics. 

  

Ayurveda in the News

Ayurveda gaining acceptance abroad, thanks to some push form the Indian
Government:

"The countries which have shown interest in ayurveda curriculum and research included
Russia, US, Japan, Australia, Netherlands, South Africa, Argentina, UK, France, Italy etc, Ms
Malti S. Sinha, Secretary, Department of Indian Systems of Medicine and Homeopathy said. 

According to Ms Sinha, medical schools in the US wanted to introduce an ayurvedic module

and various teaching institutions in India such as Banaras Hindu University and Gujarat
Ayurved University had entered into MoU's for collaboration in the field of education and
research with institutions in Japan, Australia, Italy and Argentina.....

According to Ms Sinha, medical schools in the US wanted to introduce an ayurvedic module

and various teaching institutions in India such as Banaras Hindu University and Gujarat
Ayurved University had entered into MoU's for collaboration in the field of education and
research with institutions in Japan, Australia, Italy and Argentina. "  -- The
Hindu:Businessline

The principles of Ayurveda state that nothing exists in isolation, so that everything you
interact with, your diet, family, work or relationships, has an effect on your health and well
being. One guiding principle of Ayurveda is that mind and body are connected and that the
mind has a profound influence over our health and well-being. While conventional Western
medicine is still grounded in the paradigm of mind-body separation, Ayurveda holds that
health is more than the absence of disease; it is a dynamic state of balance and integration
of body, mind, and spirit. Source : Chopra Centre
Ayurveda can help prevent AIDS

PTI[ SUNDAY, MAY 26, 2002 07:07:10 PM ] NEW DELHI: Ayurveda can help in preventing
AIDS by strengthening the body's defence system through herbs and a supplementary code
of conduct, doctors at a recent meeting of international policymakers on HIV here, said. 
"Apart from 'Achaar Rasayan' (code of conduct), the ancient system of Indian medicine
provides for a whole range of herbs for the prevention of AIDS through strengthening the
immune system," Naveen Gupta, president of Ashtvaidyan Ayurveda, an NGO of Ayurvedics,
told the International Policy Makers Conference on HIV/AIDS 'Towards a world without
AIDS', which concluded here recently. Source: Times of India

Detoxify and rejuvenate

No matter how many people wish us a happy new year, our body sadly is not becoming
new. 

The same old aches are still there, more pounds have accumulated and there is an ever
present fatigue. Now what can we do to renew the body? 

Here we take a look at the ancient Indian Ayurvedic treatment known as Pancha Karma,
which has been used for thousands of years to stay healthy and young. It benefits
everything from chronic fatigue to osteoarthritis, and is a complete form of detoxification. 

According to the renowned Dr Deepak Chopra, “Pancha Karma offers systematic treatment
for dislodging and flushing toxins from every cell using sweat glands, blood vessels, the
urinary tract and the intestines.”  By Manoj Kaimal, Star Publications (Malaysia) Bhdl 

Other services of  GaramChai.com allows you to compare and purchase travel insurance
plans online. Compare premiums, coverage, pr-existing condition limitations, refunds, policy
ratings for plans that suit your needs. Ideal for friends, family, students and tourists visiting
from India.

http://www.content4reprint.com/health/alternative-medicine/introduction-to-the-ayurvedic-
system-of-medicine.htm

Introduction To The Ayurvedic System of

Medicine
Ayurveda is India's traditional medicine derived from nature and has been practiced since time
immemorial. Ayurveda is a Sanskrit word that can be literally translated as "the natural science
of life". Ayurveda was the method of health care practised by the followers of the Vedic culture,
especially the sages who meditate on mountains and don't have any contact with the world. For
many generations, this science was passed on orally through disciple succession, or from teacher
to student. Nowadays, Ayurveda has gained popularity in the modern world, among rich and
poor alike, in different corners of the planet.
Ayurveda teaches the prevention of disease, provides formulas for the rejuvenation of our bodily
parts, and of course longevity. Ayurveda guarantees that through certain ways of living, not only
can we prevent heart disease, but we can also better know ourselves and see the world around us
in a proper perspective, live a long healthy life in balance and harmony, reach our maximum
potential, and reveal our true inner nature.

Tridosha system

The main concept of Ayurvedic medicine is the theory that health exists when there is a harmony
among the three fundamental bodily humours or doshas known as Vata, Pitta and Kapha.

- Vata has to do with the function of the nervous system.

- Pitta is the energy and it has to do with the digestive and venous system

- Kapha is the body fluid principle which relates to mucous, lubrication and the carrier of
nutrients into the arterial system.

All Ayurvedic physicians believe that these ancient ideas, based on the vedic scriptures, exist in
harmony with the physical reality. These Ayurvedic concepts allow practitioners to examine the
homeostasis of the whole system. One dosha is predominant in everyone, but all doshas are
contaminated by the remaining two.

Ayurvedic tastes

Ayurveda states that the tastes of foods or plants have specific physiological effects. Those tastes
that transform during and after digestion are very powerful.

The following are the different ayurvedic tastes:

Madhura, or sweet: Sweet foods are in goodness. They nourish, cool, moisten, oil, and increase
the body weight.

Amla, or sour: Sour foods are in passion. They warm, oil, and increase body weight too.

Lavan, or salty: Salty foods are in passion. They heat, dissolve, invigorate, soften, oil, and
increase body weight.

Katu, or bitter: Bitter foods are in passion as well. They cool, dry, purify and reduce body
weight.

Tikta, or pungent: Pungent foods are also in passion. They warm, dry, stimulate, and reduce body
weight.

Kasaya, or astringent: Astringent foods are in passion. They cool, dry, reduce stickiness.
Panchakarma and Ayurvedic massage

Panchakarma is the five actions or modalities. It is a collection of purification processes that

Ayurveda reccommends for some diseases and for periodic cleaning of the body. A treatment of
Pancharkarma normally includes a short-term dietary prescription, massage, herbs, at times
purgatives also, sweat baths, medicated enemas, and nasal cleansing.

Treatment such as Ayurvedic massage is for various age and use to cure other common
disorders. Some of the advantages are pain relief, improved blood circulation, stress relief, better
sleep, flexibility, sports performance and emotional wellbeing. Massage therapy can soothe pain,
relax tense muscles, and decrease the swelling that accompanies arthritis. Studies claim that, with
ayurvedic massage, deep-rooted toxins between the joints and tissues are slackened and released
into the body for elimination through natural toxin-release processes. There are different types of
ayurvedic treatments such as panchakarma and marma massage. Ayurvedic massage is especially
developed in South India, in the state of Kerala and Sri Lanka.

About the Author

Victor Epand is an expert consultant for Krishna art, religious gifts from India, and Hare Krishna
books. You can find the best marketplace for Krishna art, religious gifts from India, and Hare
Krishna books at these sites for Krishna art, Ayurvedic gifts from India, and Ayurvedic books.

http://www.medhelpindia.com/ayurveda.htm

Ayurveda

Aymvedic system of medicine is of great antiquity and dates back

to about 5000 years B.C. Ayurveda is a branch of the Vedas. The
Rigveda and the Atharvveda are replete with information on
various aspects of this system of medicine.

Ayurveda is not only a system of medicine but also represents a

way of healthy living. Ayurveda is formed by the combination of
two words viz. 'Ayur' means life and 'Veda' means knowledge.
Thus, Ayurveda means the "knowledge of life". It is holistic in
 
approach.
 
The universe, according to ancient Indian thought, is composed of
five basic elements, the Pancha Mahabhootas, namely:
PrithviCearth), Apya(water), Teja(fire), Vayu(air) and
Akash(ether). As the human body is similarly constituted, there is a
fundamental harmony between universe and man, a healthy
balance between macrocosm and the microcosm.
 Ayurveda believes in the theory of Tridosha: Vata, Pitta and
Kapha. Vata is a combination of two elements of the universe,
namely air and ether, Pitta an amalgam of fire and earth and Kapha
the combination of ether and water. According to this theory, the
Tridoshas remain in a balanced state when the human body is in a
healthy state. Disequilibrium causes disease.

  True medicine, according to Ayurveda, is one which cures the

disease without causing any side effect. It is in this respect that
Ayurveda enjoys an advantage over the modem system of
medicine.

Health according to Ayurveda, is the natural state of all the three

aspects of the human being i.e.body, mind and the soul (Indriyas,
Manas and Atma) in complete harmony. When the natural state
comes in contact with unhappiness (Dukshasamayoga) diseases
result.

A regulated diet is prescribed along with the medicine. The

regimen of diet is as important as the medicines since the former
helps restore the balance as much as the latter.
Ayurveda has eight distinct branches :-

general medicine,
surgery,
ear, nose, throat, eye and mouth disease,
psychiatry,
midwifery and paediatrics,
toxicology,
rejuvenation and tonics and
aphrodisiacs.
It is because of these eight branches that Ayurveda is known as the Ashtanga-Ayurveda.

Practitioners of Ayurveda are keen observers. They also study the state of the body fluids, blood,
flesh, fat, bone marrow, semen and vital essence or Ojas (which incidentally, is known as the vital
force in the naturopathic system of medicine)

Ayurveda pays attention to the state of the digestion. The condition of the gastric juices guides the
physician about the state of the patient. Attention is also paid to the condition of various channels
(srotas) because Srotorodha (blockade of the channels) gives rise to disease.

It is only after a detailed diagnosis is made that the Ayurvedic practitioner starts
the treatment. If the diagnosis is correct, the remedy would invariably be effective.

Ayurveda largely uses plants as raw materials for the manufacture of drugs, though making of
animal, marine origin, metals and minerals are also used. Ayurvedic medicines are safe and have
little or no known adverse side effects.

Ayurvedic system has preventive, promotive, mitigating and curative interventions.

Kshar Sutra

An Ayurvedic para surgical intervention using medicated thread is extremely effective in the
treatment of fistula-in-ano, conditions which demand gradual excision of overgrown soft tissues like
polyps, wants, non healing chronic ulcers and sinuses and papillae. It has wide applications in a
number of surgical conditions which pose problems for patients and surgeons. Ksharsutra method
mentioned in the classical text has been scientifically validated by the Central Council for Research
in Ayurveda and Siddha (CCRAS) and the Indian Council for Medical Research (ICMR). Trials were
held in renowned medical institutes in various cities of India. The method 'is fully standardized and is
extensively used. This system does not require hospitalization, antibiotics or anaesthesia, associated
with gastrointestinal surgery. The success rate of ksharsutra treatment has been very high although it
is an ambulatory procedure.

Panchakarma

Panchakarma is one of the unique therapeutic procedures in Ayurveda advocated for the radical
elimination of disease causing factors and to maintain the equilibrium of doshas. The five fold
measures include internal purification of the body or Vamana (Emesis), Virechana (Purgation),
Anuvasana (Oil enema), Asthapana (Decoction enema), and Nasya (Nasal insufflation). The chances
of recurrence of the disease are very rare in patients having undergone Panchakarma therapy as it
also promotes positive health by rejuvenating the vital body systems. It prevents ageing process and
improves memory and the functioning of the sense organs. Panchakarma therapy is very effective in
the management of auto-immune disorders, chronic ailments like rheumatic arthritis, bronchial
asthma, GIT disorders and mental diseases, facial paralysis, sciatica, hemimplegia, paraplegia, post
polio paralysis etc. Panchakarma requires some preparatory measures i.e. snehana (Oleation) and
Svedana(Sudation and Samasarjana karma as Post Panchakarma measure. Pindasweda, Pizhichil,
Sirobasti, Sirodhara, Sirolepana etc. are Kerala specialties in Panchakarma which refer to the five
different aspects of the therapy.

Disease Treatment
Snehana, Svedana, Abhyanga, Vamana,
Hemiplegia/Paraplegia
Sastikasali Pinda Sveda, Virechana, Basti
Sciatica Abhyanga, Snehana, Basti
Sastikasali Pinda Sveda, Abhyanga Basti chikitsa,
Post Polio Paralysis
Rukshasveda
Rheumatoid Arthritis  
 
http://library.thinkquest.org/24206/ayurveda-medicine.html

a y u r v e d i c- m e d i c i n e - m e n u - s y s t e m

overview | description | method | common cures | application

modern medicine's perspective | case studies | links & resources

Overview:

Ayurveda, considered the most ancient existing medical system, is

a 4,000 year-old Indian method of healing that includes diet,
natural therapies and herbs dependent on body type. Ayurvedic
medicine places equal emphasis on body, mind, and spirit, and
strives to restore the innate harmony of the individual.
 

Description:

Ayurveda is a Sanskrit word that means "the science of lifespan."

The word ayurveda is made up of two roots: ayur means life and
veda means knowledge. According to ayurveda, every human
being was created by the cosmos as either male energy, Purusha,
or female energy, Prakruti. Purusha is choiceless passive
awareness, while Prakruti is choiceful active consciousness. A
person's self-identify, called Ahamkara, is affected by three
universal qualities: satva, rajas, and tamas. Satva equips an
individual with the ability to have clarity of perception.
Conversely, tamas is responsible for periods of confusion and deep
sleep, as well as the tendency towards inertia and darkness. Rajas
causes movement, sensations, feelings and emotions, everything
that makes us human beings.

Structurally, the human body is composed of five basic elements:

space, air, water, fire and earth. Man is considered a miniature of
nature. Functionally, however, there are three body types, or
doshas, that explain the actions, gestures, and metabolic activities
of an individual. These three body types are analogous to both
western medicine's body types of thin, fat, and muscular, or
Sheldon and Krethchmer's psychosomatic bodytypes of
endomorph, mesomorph, and ectomorph. The three doshas of
ayurvedic medicine are called vata, pitta, and kapha, respectively.
Ether and air together constitute vata; fire and water make up
pitta; water and earth, kapha. Although vata, pitta, and kapha
exist in every cell, tissue, and organ of the body, including the
male's sperm and the female egg, each individual has one
dominant metabolic body type (dosha). Most people are a mixture
of dosha characteristics (such as vata-pitta). All in all, while there
are only three doshas, there are really seven body types in
ayurveda: mono-types (vata, pitta, or kapha predominate), dual-
types (vata-pitta, kapha-pitta, or vata-kapha), and equal types
(vata, pitta, and kapha in equal proportions). Health occurs in an
individual when he or she develops a balance or equilibrium
among the three doshas. This equilibium prevents disease and
gives the individual a peace of mind.

The most outspoken proponent of ayurvedic medicine has been

Deepak Chopra, M.D., Western-trained endocrinologist who
recently appeared on Larry King Live on CNN to discuss with
several alternative medicine advocates and conventional medicine
physicians the importance of his discipline as well as alternative
medicine in general. He has written many books in an attempt to
introduce ayurvedic medicine to the public at large.

According to ayurvedic medicine, there are seven major factors

that can disrupt physiological harmony: genetic, congenital,
internal, external trauma, seasonal, natural tendencies or habits,
and magnetic and electrical influences. Unlike most other
alternative therapies, ayurvedic medicine takes into account how
the seasons and time of day influence health. Ayurvedic treatment
usually includes music, herbs, massage, steams, facials, and
aromatherapy. Particularly close attention is paid to the sensory
organs by an ayurvedic physician. The manipulation of a patient's
life as well as his or her behavior and lifestyle is prevalent in
ayurvedic medicine.
 

The Vata Body Type:

The primary characteristic of the vata metabolic type is

changeability-unpredictability and variability-in size, shape, mood,
and action. Vatas rarely suffer from inertia; their energy vacillates
back and forth, their sleeping patterns are erratic, and they seek
exhilarating activities. Most vatas are thin, moody, exhuberant,
rambunctious. Many of them suffer from psychological disorders,
including anxiey, nervous disorders, phobia.

The Pitta Body Type:

This metabolic type is rather predictable, especially in comparison

to the vata type. A person with a dominant pitta body type usually
has a medium build, is strong, has stamina and endurance, and
maintains a stable body weight. Pittas are generally very
intelligent, quick-witted, and overly critical. They possess little
patience, a short temper, and may erupt from time to time.

 
The Kapha Body Type:

A person with a dominant kapha metabolic body type is easy-

going. laid-back, and relaxed. They have a tendency to be
overweight because they digest rather slowly (low metabolism).
They tend to be slow at everything they do, contrary to vatas who
are always on the run. They move slowly, eat slowly, act slowly,
think slowly, and are slow to anger.

Method:

The purpose of ayurvedic medicine is to rid the body of

indigestible toxins which attract viruses and compromise
autoimmune processes and responses. Pancha karma is an oft-
used method of ayurveda which involves the use of herbal
massages and herbal steam saunas with fasting to cleanse the
body of toxins and other pernicious invaders.

The first task that an ayurvedic doctor has in nursing an individual

back to complete health is to determine his or her psycho-
physiological body type. The doctor then orders a treatment plan
for the patient that works only for his unique body type. The
treatment plan may include dietary changes, exercise, yoga,
meditation, massage, herbal tonics, herbal sweat baths,
medicated enemas, and medicated inhalations. In trying to
determine the right diet for the patient, the doctor is fully aware
that foods are classified according to their effects on the specific
body types. The patient's diet is tailored to his or her body type
and individual imbalances among the vata, pitta, and kapha within
him or her. The major ayurvedic treatment for a multitude of
physical and mental conditions is an herbal mixture concocted by
the doctor. In addition to this herbal mixture, the doctor must get
the patient in tune with his or her environment. He does this by
asking the patient to follow daily and seasonal routines that will
help the patient integrate with the biological circadian rhythms of
nature.

The ayurvedic doctor always has to keep in mind that the three
doshas are located in three separate places. The vata is located in
the large intestine, pelvic cavity, bones, skin, ears, and thighs. It
is responsible for repiration and circulation. The pitta dosha is
located in the small intestine, stomach, sweat glands, blood, skin,
and eyes. It is responsible for metabolism and organizing enzyme
activity. The kapha dosha is located in the chest, lungs, and the
spinal fluid surrounding the spinal cord. The kapha holds the body
together. It provides structure and support for the bones, muscle,
and insulated fat.

Ayurvedic physicians pay close attention to pulse, tongue, eyes,

and nails in diagnosing illness. Diagnosis is based on observation
rather than laboratory testing. The doctor will ask the patient
about his health and family histories. In addition, he may palpate
the body, or listen to the heart, lungs, and intestines with a
stethoscope. Ayurvedic doctors use urine samples and the pulse to
describe the balance (or imbalance) of the three doshas.
Ayurvedic treatment then consists of cleansing and detoxification
(Shodan or Pancha Karma), palliation (Shaman) to balance and
relax the three doshas, rejuvenation (Rasayana), and mental
hygiene and spiritual healing (Satvajaya)
 

Common cures:

8. RESPIRATORY SYSTEM
1. OSTEOLOGY
 pneumonia (herbal mixture of
sitopaladi, punarnava, pippali,
 osteoporosis (herb amla is
abhrak bhasma, and
recommended as well as a mixture
of sesame seeds, herb shatavari, chyavanprash is recommended)
ginger, and raw sugar)  hay fever (basil tea with
honey, calamus, gotu kola,
 back pain (herbs kaishore
ginger, cloves, ephedra,
guggulu and dashamoola basti can
bayberry, eucalyptus oil,
treat it)
menthol, camphor, ginger paste
are effective in treating this
 2. JOINTS disease)
 coughs (lemon juice and honey
are recommended, as well as
 joint diseases herb shatavari or an herbal
 arthritis (herbs triphala and mixture of sitopaladi, yasti
boswellia can treat it, as well as madhu, punarnava, kant kari,
flaxseed and fish oils) and vasaka)
 bronchitis (herbal mixture of
sitopaladi, punarnava, trikatu,
 3. MUSCLES AND FASCIA and mahasudarshan is
recommended)
 Muscle spasm  influenza
 fatigue  congestion
 sore throat
4. VASCULAR  sinus congestion
 sinus heachache
 blood disorders  allergies (herb triphala can
treat it; seen as a result of
 anemia impaired digestion)
 blood disorders  asthma
 heart disease  hoarse voice
 Edema (herb punarnava guggulu
is recommended to treat it) 9. URINARY SYSTEM
 poor circulation
 irregular heart rhythm  genitourinary disorder
 diabetes (herb gymnem  cystitis (herbs shatavari,
 sylvester can treat it) punarnava, guduchi, and
kamadudha can treat it)
 heavy metal toxicity (herbs
dashamoola basti, yasti madhu
vman, brahmi, ghee nasya, 10. REPRODUCTIVE ORGANS
shatavari rasayana, along with aloe
vera gel and herb tikta ghee are
recommended)  premenstrual syndrome
 menorrhagia (excessive
menstruation) (red raspberry,
5. NERVOUS SYSTEM herbs manjistha and shatavari
can treat it)
 anger  menstrual disorders
 anxiety  herpes (herbal mixture of
 vertigo shatavari, guwel sattva,
kamadudha, and neem is
 Meniere's disorder
recommended; tikta ghee can
 paralysis also treat herpes)
 speech defects  sexual dysfunction
 stress
 stuttering 11. SKIN
 tension headaches
 sadness  Pain after operations
 lethargy  hair loss (herbs ashwagandha
 memory loss and amla stimulate hair growth;
 epilepsy (herbal mixture of apply bhringaraj oil or brahmi oil
saraswati churna, brahmi, to scalp regularly)
jatamansi, and punarnava is  skin cancer
recommended)  acne (tumeric and sandalwood
 anorexia nervosa (cardamon, paste are recommended; drink
fennel, and fresh ginger to help aloe-vera juice until acne clears)
regulate digestion and stop
vomiting; valerian, nutmeg, herb
 candidiasis (trikatu, ginger,
cayenne, neem and long pepper
ashwagandha, sesame oil, and
can treat it)
sandalwood can also treat it)
 worry  skin disorders
 vision disorders (herbs amla,
 skin inflammation
triphala, and licorice are  insect bites (drink cilantro
recommended, along with beta- juice; apply sandalwood paste to
carotene-rich substances such as sting)
carrots and spinach to strengthen  nail problems
the eyes)
 periodontal (gum)
 multiple sclerosis (herb
disease
ashwagandha is recommended)
 rashes
 sciatica  swelling
 hostility  eczema (herbal mixture of
 hypertension (herbs kutki, manjista, tumeric, and
convolvulus pluricaulis and neem is recommended)
ashwagandha reduce anxiety and  wounds
anger, have a calming effect)  hemorrhoids (compound
 indecisiveness triphala is recommended; mixture
 insomnia (meditation can treat of sesame seeds and shatavari
it; coconut oil (pitta type), sesame with ginger is recommended;
oil (vata type), and mustard oil herb triphala guggulu can treat
(kapha type) can also treat it) hemorrhoids)
 burns (apply paste of fresh aloe
vera gel or plain ghee, coconut
  oil, licorice ghee, or tikta ghee)
 cuts (aloe vera gel with tumeric
6. SENSORY ORGANS applied locally, or tikta ghee is
recommended)
 boils (apply cooked onions to
 boils; apply paste of tumeric and
ginger powder)
 impaired smell
 prostatitis rashes (herbs
 dull senses amla, riphla, neem, silajit,
 taste bud impairment ashwagandha, and bala can treat
 respiratory disorders them, as can exercises such as
 respiratory problems ashiwin mudra)
 eye diseases
 ear infections (vitamin C and 12. IMMUNE SYSTEM
garlic can treat them)
 earaches  tonsillitis
 bloodshot eyes
 13. ADDICTIONS

7. DIGESTIVE SYSTEM  Smoking

  14. EMBRYOLOGY

 acid stomach  infertility

 heartache
 heartburn
 indigestion
 irregular digestion
 emaciation
 jaundice
 nervous stomach
 ulcers (herb ashwagandha can
treat it)
 kidney stones
 worms
 constipation
 salivary gland impairment
 peptic ulcers
 parasites (bitter melon can treat
it)
 food allergies
 gas
 pinworms (bitter melon is
recommended)
 intestinal cramps
 impaired digestion
 hepatitis (shatavari, chyavan
prash, kutki, guduchi, shanka
pushpi, and brahmi ghee nasya can
treat it)
 colitis (herb boswellia can treat
it)
 food allergies
 obesity (herb guggul
recommended for burning fat and
coholesterl and the herb garnicia
cambozia for suppressing appetite
and aiding digestion; boswellia,
garlic, ginger, cayenne, black
pepper, and fenugreek help
 increase metabolism)
 bad breath (herb triphala can
treat it; chew roasted cumin,
fennel, and coriander seeds)
 gastritis (meditation is often
used to treat it)
 hiccups (honey mixed with
castor oil is recommended; pinch of
mayur chandrika bhasma with
honey can treat also treat hiccups)
 Crohn's disease (herb
boswellia can treat it)

 
 

Application:

Ayurvedic medicine treats the majority of its patients with herbal

mixtures and other organic foods and substances. Ayurveda has a
legacy of using herbal preparations that have been clinically tested
and are now being scientifically validated. Some of the other
alternative treatments ayurveda utilizes to maximize a patient's
homeostasis and energy balance include, diet, meditation,
massage, oxygen therapy (breathing), yoga, and music therapy.
 

Modern medicine's perspective:

Ayurvedic medicine treats the majority of its patients with herbal

mixtures and other organic foods and substances. Ayurveda has a
legacy of using herbal preparations that have been clinically tested
and are now being scientifically validated. Some of the other
alternative treatments ayurveda utilizes to maximize a patient's
homeostasis and energy balance include, diet, meditation,
massage, oxygen therapy (breathing), yoga, and music therapy.
 

Case Studies:

#1: In a very interesting heart case, a fifty-five-year-old Asian

male who experienced chest pain so severe he could barely walk
came to Dr. Virender Sodhi's office. The man was told by other
physicians prior to meeting with Dr. Sodhi that he should get
bypass surgery as soon as possible or the consequences could be
fatal. Dr. Sodhi ran a battery of tests on the man and found from
angiographic studies that the patient's coronary arteries (the
arteries that supply blood to the heart) were blocked-the left main
coronary artery was 90 percent blocked and the anterior
descending was 80 percent narrowed. Blood test indicated
elevated cholesterol levels at 278 and decreased HDL (good
cholesterol) at 38.

Dr. Sodhi determined the patient to have a pitta-kapha body type

and started him on a cleansing program that included a change of
diet, and appropriate herbs. After three months, the man's
cholesterol levels dropped more than 30 percent and HDL's rose to
48. Moreover, the man's exercise tolerance dramatically improved
and he became able to walk longer distances and to jog on the
treadmill with no symptoms. EKG (electrocardiogram) reading
have shown improvement in the man's cardiovascular system.

Links & Resources:

<http://www.ayurveda.com/index.shtml>

Health World Online

<http://www.healthy.net/clinic/therapy/index.shtml>
This website is the alternative & complementary medicine center.

Ayurveda: Medicine of the Gods

<http://www.compulink.co.uk/~mandrake/ayurveda.htm
> This site explains the basic principles of ayurvedic medicine.

The National Institute of Ayurvedic Medicine

<http://www.niam.com/> Recognized as the largest and most
authentic resource of information on ayurvedic medicine in the
United States.

Ayurveda, a Holistic Path

http://www.mindxpansion.com/aainfo.htm
e-mail:marketing@mindxpansion.com Use this site's
"Ayurveda Almanac" computer program to reveal the secrets and
wonderful benefits of ayurveda.eda.
Alternative Medicine: The Definitive Guide; Compiled by the
Burton Goldberg Group; Future Medicine Publishing, Inc.;
Puyallup, Washington; copyright 1994.

The Ayurvedic Institute 11311 Menaul NE, Suite A

Albuquerque, New Mexico 87112 (505) 291-9698
http://www.ayurveda.com/index.shtml> This site has an
ayurvedic information center, an academic catalog, and a means
for internet users to introduce themselves to the fundamental
principles of ayurveda.

American School of Ayurvedic Sciences 10025 NE 4th Street

Bellevue, Washington 98004 (206) 453-8022

The College of Maharishi Ayur-Veda Health Center P.O. Box

282 Fairfield, Iowa 52556 (515) 472-5866

Invincible Athletics P.O. Box 541 Lancaster, Massachusetts

01523 (508) 368-1818

Sharp Institute for Human Potential and Mind-Body

Medicine 8010 Frost Street, Suite 300 San Diego, California
92123 (800) 82-SHARP

Canadian Association of Ayurvedic Medicine P.O. Box 749

Station 'B' Ottawa, Ontario Canada K1P 5P8 (613) 837-5737 7.
The Maharishi Ayur-Veda Health Center, RR #2 Huntsville, Ontario
Canada P0A 1K0 (705) 635-2234

Healthy Healing: An Alternative Healing Reference, ninth

edition, by Linda G. Rector-Page, N.D., Ph.D.; copyright 1992.

New England Institute of Ayurvedic Medicine, Inc. 111Elm

Street, #103-105, Worcester, MA 01609 Tel: 508/755-3744; Fax:
508/770-0618

e-mail: ayurveda@hotmail.com
 

Permissions:

http://www.infinityfoundation.com/mandala/t_es/
t_es_agraw_ayurveda_frameset.htm
Ayurveda: the Traditional Indian Medicine System and its
Global Dissemination
by D. P. Agrawal & Lalit Tiwari
In this essay we introduce the ancient Indian medicine system (Part I) and also describe its global
dissemination (Part II). Through Buddhist monks the Ayurveda spread to Tibet and China. So many
Chinese scholars visited India and even studied in the ancient Indian universities. After Alexander's
invasion, the contacts with the Greek and Persian worlds got intensified. In medieval times, during
the period of the Arab Caliphs, the Arab world became a hub of international science and medicine.
In its institutes, like the medical academy at Jundishapur, both Greek and Indian savants taught and
translated major medical works. We would therefore go into greater detail about the Indo-Arab
contacts during this period in the Part II.

Part I

Probably all life forms are afflicted with disease. Disease is the basic problem faced by humans too
since prehistoric times. Evidence for the existence of well-organised system of medicine in India can
be traced back to the archaeological remains of Harappa and Mohenjodaro, from where even Silajit
has been reported. Ayurveda is the oldest Indian indigenous medicine system, probably with its roots
in the Indus Civilisation. In the Vedic period, the Osadhisukta of the Rigveda is the oldest
documented knowledge about plants and herbal medicines.

The term Ayus means duration or span of life, veda means unimpeachable knowledge. The common
translation of the Ayurveda is 'science of life'. In his book Kris Morgan says that literally Ayurveda
means 'science of longevity', but because of its divine origin, it is also called the 'medicine of the
God'. Tradition says that Brahma (the creator) was the divine source of this science, which was
brought into existence before the creation of mankind. The knowledge was passed from him to the
god Daksapati, then to the two celestial physicians (the twin Asvina Kumaras), later to Indra the god
king, and finally to Bharadvaja, the semi-divine sage. Such traditions need not be taken literally but
they only indicate the great antiquity of Ayurveda.

Literary Evidence

The earliest-recorded knowledge about Ayurveda is found in the Rigveda and the Atharvaveda, both
of the second millennium BC. The Atreya Samhita is perhaps the oldest medical book in the world; it
survives from Taksashila University, going back to the mid-I Millennium BC. The Atharvaveda lists
eight divisions of Ayurveda: internal medicine, surgery of head and neck, ophthalmology, surgery,
toxicology, psychiatry, paediatrics, gerontology or science of rejuvenation and the science of fertility.
At about 500 BC in the University of Banaras, Susruta, a surgeon, who developed the operative
techniques of rhinoplasty (plastic surgery), wrote the Susruta Samhita, which describes a highly
developed surgery. The physician Caraka revised and supplemented the Atreya Samhita; his book,
the Carak Samhita is a vast work on internal medicine.

Susruta Samhita: According to Susruta Samhita the purpose of Ayurveda is not only to cure illness
and affliction but also to preserve health and ensure a long happy life. Susruta Samhita deals
specially with the therapeutic branch of Ayurveda. It contains one hundred and twenty chapters,
distributed in five divisions: Sutrasthana (fundamental postulates cover 46 chapters), Nidanasthana
(pathology, covers 16 chapters), Sarirasthana (embryology and anatomy cover 10 chapters),
Cikitsasthana (medical treatment covers 40 chapters), Kalpasthana (toxicology covers 8 chapters)
and Uttaratantra (specialized knowledge covers 66 chapters) respectively.

Caraka Samhita: Caraka Samhita is an exhaustive work on medicine. It is said that Caraka's original
was the Samhita of Agnivesa, a disciple of the medical sage Atreya. Long passages in the Caraka
Samhita are in the form of questions and answers between Atreya and Agnivesa. Caraka is a class
title of a school of physicians, existing from Vedic times and also the personal title of a physician in
the court of King Kaniska. (There is no unanimity about Caraka's date yet). The subject matter of the
Caraka Samhita has been divided into 8 sections and 120 chapters. The total number of chapters
(120) probably refers to the maximum life span (120 years) of man because the ultimate object of
treatise is to promote longevity.

More then 600 drugs of animal, plant and mineral origins are used in the Caraka and about 650 in the
Susruta Samhita. Susruta mentions more then 300 different operations employing 42 different
surgical processes and 121 different types of instruments. The Samhitas divide Ayurveda into 8
different branches: Salyatantra (surgical knowledge), Salakyatantra (treatment of diseases of the
ears, nose, eye, tongue, oral cavity and throat), Bhutavidya (knowledge of mental diseases,
supernatural origins diseases), Kaumarabhrtya (care of children and infantile disorders), Agadatantra
(toxicology), Rasayanatantra (syrup, tonic knowledge) and Vajikaranatantra (knowledge of virility).

Ayurveda deals with the medical subjects like genetics, gynaecology, aetiology, surgery, physiology,
biology, diet, ethics, personal hygiene, social medicine, allied subjects like animal biology, botany,
cultivation, pharmacognosy, chemistry, cosmology, etc.
Ayurvedic Concept of Ideal Health

According to the philosophical concepts on which Ayurveda is based, all bodies – material, living,
conscious and unconscious - are evolved out of Prakrti (the ultimate ground) by the subtle influence
of the Purusa, the absolute or the primal self conscious principle and every component of the human
organism is created out of the tattvas (fundamental compounds) as evolved out of the Prakrti. When
all the eleven indriyas (mind, the five sense organs and the five organs of motion and action), the
three dosas (the air, radiant energy and water), the agni (digestive fire), the malas (excretions), the
kriyas (like sleep, elimination, respiratory, etc.) and the seven dhatus (elementary stuff) are in normal
state and in equilibrium then the health is in an ideal state. The main aims of Ayurveda include
maintenance of this equilibrium, and its repair in case of any imbalance and derangement. Ayurveda
attempts this process by the application of all spiritual and material resources available to man.

Philosophy of Ayurveda

There is a remarkable theory in Ayurveda to the effect that man is a miniature form of the universe, a
'microcosm' of the macrocosm. The material contents of man and universe are constituted of the same
five primal elements: prthvi (solid component to both), apas (the liquid), tejas (the radient energy,
body heat, digestive fire), vayu (air), and akasa (the orifices and empty spaces inside the body).

Ayurvedic Definition of Health

In Ayurvedic medicine, health is defined as soundness of sarira (body), manas (mind) and atman
(self). Each of these must be nurtured if the individual is to have good health.

Concept of Disease

Ayurveda is basically a humoural medical system and conceives of three essential humours, which
cause disease if they become imbalanced. These three humours are: vata (air), pitta (bile) and kapha
(phlegm), occasionally in the surgical tradition a fourth humour – blood – was also added.

Vayu: Vayu is self-begotten, eternal, all pervading and all-powerful in its action and control over all
space. It controls the creation, growth and disintegration of all living organisms. According to
location and functions it is of five types: prana vayu (maintain the breath, transmit food), udana vayu
(vocal sound, song, speech are depend upon it), samana vayu (causes digestion), vyana vayu (causes
perspiration) and apana vayu (causes the downward movement of stool, urine, semen and menses).

Pitta: Pitta is the cosmic fiery principle. It is responsible for the creation in the body of heat, energy,
all forms of radiant energy, pumping action of heart, skin temperature, vitality of blood. In the body,
pitta is of five types: ranjaka pitta (colour producing fire), pacaka pitta (digestive fire), sadhaka pitta
(motion giving fire), alocaka pitta (vision giving fire) and bhrajaka pitta (lustre giving fire).

Kapha: Kapha supplies the placid and cooling principles to the body. According to location and
function kapha is of five kinds: kladaka (supply mucous to the system), avalambaka (transport the
blood fluids), vodhaka (tasting agent), tarpaka (irrigating agent) and slesmaka (binding agent).

Vyadhis (diseases) are caused by derangement of one or more of the three humours and also blood.
According to Samhitas, vyadhi (diseases) may be four types: agantuja (extraneous), sarira (internal),
manasa (mental) and svabhavika (natural).

Concept of Treatment

Direct observation is the most remarkable feature of Ayurveda but some times it is correlated with
metaphysics. Samhitas accept this view and write that of all types of evidence, the most dependable
ones are those that are directly observed by the eyes. In the Ayurvedic viewpoint successful medical
treatment depends on four factors: the physician, substances (drug or diets), nurse and patient.
Samhitas described these four factors properly. These four factors are the main mechanisms of
Ayurveda. It describes four essential qualities of medical factors, physician, drugs or substance,
nursing attendant and patient respectively. The qualifications of physician are: clear grasp of the
theoretical content of the science, a wide range of experience, practical skill and cleanliness.
Qualities of drugs or substances are: abundance, applicability, multiple use and richness in efficacy.
Qualifications of the nursing attendant are: knowledge of nursing techniques, practical skill,
attachment to the patient and cleanliness. And the essential qualifications of patients are: good
memory, obedience to the instructions of the doctors, courage and ability to describe the symptoms.

Influence of Ayurveda on East and West

By 400 AD, Ayurvedic works were translated into Chinese; by 700 AD, Chinese scholars were
studying medicine in India at Nalanda University. Indian thought, as well as influencing Chinese
spirituality and philosophy through Buddhism, greatly influenced Chinese medicine and herbology
through Ayurveda. In 800 AD, Ayurvedic works were translated into Arabic. In 16th century Europe,
Paracelsus, who is known as the father of modern Western medicine, practiced and propagated a
system of medicine, which borrowed heavily from Ayurveda. In the following discussion, we would
take a global view of Ayurveda.

Part II

Below we discuss the spread of the Indian medicinal knowledge to other parts of the world.

India has had cultural and trade relations with Mesopotamia, Gulf countries and Iran even in the III
Millennium BC. Seals of Bahrain type have been found in Lothal, a Harappan town in Gujarat. With
the Arab countries India's scientific and cultural relationship goes back to prehistory. During the
medieval times such relations intensified a great deal.

No doubt Alexander's annexation of Gandhara region led to closer ties between Greece and India, but
the mutual contacts go beyond to the Persian kings (Cyrus, Darius etc) of mid-I millennium BCE.
These Persian kings employed both Greek and Indian scholars and physicians. Quoting Fillozat,
Sharma (1992) suggests that both Plato and Hippocrates were influenced by Indian thought and
concepts. Indian Wootz steel was equally popular with the Persian kings for both its hardness and
rust-free properties (Tripathi 2001).

Contacts with China and Tibet

India was in contact with China even during the Kushana times. Bahlika was an important centre
where traders from China, India and West Asia met and exchanged ideas and goods. During the
Gupta period the links between India and China were firmly established. Chinese scholars like
Fahiyan, Ywan Chwang, and Itsing were great cultural ambassadors between the two countries. The
University of Nalanda, established during the reign of Kumaragupta, attracted a large number of
scholars and students from China. Several Ayurvedic texts were translated into Chinese (Sharma
1992).

The Bower Manuscript (mss), which is named after its discoverer, Lieutenant H. Bower, was found
in 1890, in Kuchar, in Eastern Turkestan, on the great caravan route of China. It was then sent to
Colonel J. Waterhouse, who was then the President of Asiatic Society of Bengal where the famous
Indologist Hoernle edited it. Detailed studies of the mss indicated to Hoernle that the writers of Parts
I-III and Parts V-VII were Indian Buddhist monks. The mss is written in Indian Gupta script. The use
of birch-bark for writing shows that they must have come from Kashmir or Udyana. Hoernle thinks
that they passed the mss into the hands of the writer of Part IV, who would seem to have been a
native of Eastern Turkestan, or perhaps of China. But the ultimate owner of the whole series of
manuscripts, Yasomitra, must have held a prominent position in that monastery. For this collective
manuscript was contained in the relic chamber of the memorial stupa at the Ming-oi of Qum Tura,
built in his honour. The large medical treatise called Navanitaka forms the second part of the Bower
mss dated to about the second half of the fourth century AD. The Chinese medicine system has
several parallels with the Indian system. The Chinese concept of Ying and Yang is comparable to
Indian Prakriti and Purusa. So also the five basic elements of the Chinese and Indian systems are
similar. It seems that the pulse reading system in India was derived from the Chinese.

The Tibetan and Indian medicine systems too had close relations. The most popular Tibetan medical
text is Rgyud bzi (meaning Catus-tantra, four treatises). It was based on Amrta Hrdaya Astanga
Guhyopadesa Tantra. In the 8th Century AD Vairochana, a Tibetan scholar, translated it into Tibetan
(Dash 1992). The Tibetan medicine system was greatly influenced by Ayurveda, but it is an integral
part of Buddhism. Their materia-medica could provide many cures for the obstinate and incurable
diseases.

Contacts with West Asia

Rhazes (865-965 AD) and Avicenna (Ibn Sina) (980-1037 AD) were great scholars of Arabic
medicine who influenced the global medical literature for a long time. The canon of Avicenna was
translated into Latin in the 12th Century AD and was a textbook in European medical institutes for
long. We will therefore go into greater detail into the scientific relations between the Indian and Arab
worlds.

The names of several Indian products such as Indian sword, Indian spices and aloes-wood are often
found even in pre-Islamic poetry. Names of the Indian drugs, like Kafur (Karpüra), Misk (Muska),
Zanjabil (Srhgavera) and ud (Aguru) etc. occur even in the holy Qur'an and Prophet's traditions
(Ahadith-i-Nabawi). Probably the Arabic words like Faniz, Tütia, Narjil, Bish and Sandal have
probably been derived from Sanskrit language. Varma (1992) in his detailed article, "Indo-Arab
Relations In Medical Sciences", gives several well-documented instances of such contacts.

Abu Sa'id, a companion of the Prophet, has related that an Indian Raja had sent an earthen jar
containing dried ginger (Zanjabil) to the Prophet and he distributed it among all his companions to
eat and that he also got a piece. Al Tabari, the author of the first comprehensive Arabic book, entitled
'Firdaus-ul-Hikmat' (Paradise of Wisdom) (c.850 AD) mentions, "If a person takes seven pieces of
Zanjabil (dried ginger) in the form of jam, particularly prepared in honey, for seven days in a month
for some time, he would be protected from phlegmatic ailments like paralysis, rheumatism, etc., it
would also sooth the stomach. It is a help in old age. Due to its medicinal properties, its use is very
common not only in food preparations but also in Unani medicine and Ayurveda. The Prophet used
to burn Aloes-wood ('Ud-Hindi) with camphor. Said the Prophet, 'In Aloes-wood, there are seven
remedies'. As a snuff, it is good for the disease called al-Ghudrah. It is also efficacious for cases of
pleurisy."

Several Indian tribes like Jats (Zutt) had settled down in Arabia even before the beginning of Islam
and they were well-versed in different branches of ancient Indian traditional medicine. Many if them,
such as Tantric medicine, and were using their clinical proficiency to cure the patients. Even some of
the Indians are also said to have been in the company of the Prophet. The beloved wife of the Prophet
was cured by an Indian Jat physician of Medina. It is also recorded that Harith bin Kalada, the trusted
Hakim of the Prophet, studied in the medical school of Jundishapur (in Khuzistan, in South-West
Iran) where Indian vaidyas and philosophers also taught sciences including medicine. At the end of
his studies and before returning to Mecca, Harith travelled through India in search of more
information about different branches of Indian Medicine. It is also mentioned that an Indian
physician, Birzantin Hindi had migrated to Yemen and settled there presumably during Anusherwan's
reign (530-580 AD). He had a fair knowledge of Indian Medicine and specialized in treating different
diseases by administering Indian herbs particularly hemp (Cannabis indica Linn). He is responsible
for introducing Indian hemp for curing various ailments and got the name and fame due to new mode
of treatment in that area.

Zubayr (1960) says that a Chinese monarch sent a gift in the form of a book to the first Ummayyad
Caliph (660-680 AD). The book contained some secrets and wisdom regarding Indian medicine,
alchemy and astronomy. The same book was received by his grand son, Abu Hashimn Khalid bin
Yazid, who used to take keen interest in the acquisition of scientific knowledge from different
countries. It is therefore believed that he might have extracted and assimilated a considerable material
on medical sciences and on other subjects of Indian origin. It is stated that after conquering Sindh,
'Abdullah bin Sawwar 'Abdi (667 AD), the Governor of Sind, sent a number of rare gifts to the
Caliph on behalf of the Raja Gigan (Qiqan). Al Tabari (c. 850 AD) mentions that the Indian hair dye
(al-Khidab ul-Hindi) was also exported to Arabia and was very popular with the Arabs due to its
peculiar quality for retaining the bright dark texture of the hair for minimum period of about a year. It
was also used by the Arab caliphs like Hashim bin 'Abdu'l Malik (742 AD). In this context, Al Tabari
mentions, "Many persons had told me about a wonderful thing for retaining black texture of hair for
ever, quoting their ancestors. According to them, the buccal sucking of one piece of black chibulic
myroba1 of Kabul (famous Indian drug) daily, continuously for one year was advised to retain
permanent black texture of hair".

All the 'Abbasid caliphs from al-Mansur (754-773 AD) to al-Mutawakkil (847-886 AD) were patrons
of arts and sciences. Al-Mansur, the second 'Abbasid caliph, received embassies from Sindh, one of
which included some Indian pandits who presented him two Indian books on astronomy; the
Brahmasiddhanta and the Khandakhadyaka, which by the orders of the caliph were translated into
Arabic by Ibrahim al-Fazari (786-806 A.D). Caliph Harun al-Rashid's (763-809 AD) is well known
for his literary and scientific interest. He established his famous Bait-ul-Hikmat (House of Wisdom),
a combination of library, academy and translation bureau which in many respects, proved to be the
most important educational centre since the foundation of the Alexandrian museum in the first half of
the third century BC. When the Arabs realized the high quality and value of Ayurveda as well as
Indian culture, they got interested in translation of Indian medical and other scientific works from
Sanskrit into Arabic. Thus works of Caraka-samhita and Susruta-samhita etc. were rendered into
Arabic. The Arabic translation of these samhitas highly impressed the Arabs. They assimilated an
enormous material in their Tibbi medical treatises.

The Barmecide (Barmaki or Barmak, after the Sanskrit word Pramukh, high priest) rose to the most
influential position during the 'Abbäsid period, particularly in the reign of Caliph Harun al-Rashid.
As a physician Barmak's claim to fame is the pill which was named after him (Habb-i-Barmaki). It
was recommended by Ibn Sina (980-1037 AD) and later Hakims and a perfume which was widely
used by prostitutes. Yahya bin Khalid, the Barmecide (c. 805 AD), the vizier of the Caliph Mahdi and
the tutor of Harun al-Rashid, sent an Arab scholar to India to study and bring the Indian drugs and
herbs etc. Yahya also invited Indian vaidyas and philosophers westwards so that he might learn from
them. Once Harun al-Rashid was afflicted with a serious disease and could not be cured by his own
physicians, so he sent for Manaka (Mankhaor Minikya) with precious gifts. He came to Baghdad and
cured the Royal patient and the caliph granted him handsome pension and bestowed upon him great
wealth.

Manaka was proficient in Ayurveda and other Indian sciences and had a sound knowledge of Indian
and Persian languages. He was deputed as Chief of the Royal Hospital at Baghdad and translated
several books from Sanskrit into Persian or Arabic language. Ibn Dhan (Dhanya or short form of
Dhanvantari?) was another competent Indian vaidya who lived at Baghdad at the same time when
Manaka was there. He was called there by Yahya bin Khalid, the Barmecid vizier and was appointed
as the Director of his (Barmecid) hospital at Baghdad. At his behest, Ibn Dhan also rendered a few
Sanskrit texts into Persian or Arabic Language. Saleh bin Behla was another competent practitioner
of Ayurveda, though he does not seem to have any official position. He is known to have cured
Ibrahim bin Saleh of apoplexy, though he was declared dead by the Caliph's own physicians. After
the advice of Säleh, the royal patient was removed out of his coffin, bathed and put in his usual dress.
Then the Indian vaidya ordered to bring a blowing pipe and blew some snuff prepared of Kundush
(Verartilum album) with the instrument into his nose. After about ten minutes, all of a sudden, his
body quivered and he sneezed, sat in front of the caliph and kissed his hands. The caliph was much
impressed by the clinical acumen of Indian doctor and rewarded him handsomely.

Düban was the last and fourth Indian vaidya who was mentioned by Maulana Shill Nu mani, the
well-known Indian orientalist, in one of his scholarly monographs entitled 'A1-Ma'mun'. Duban, the
Indian learned vaidya, was sent by an Indian Raja to the court of Caliph al-Ma'mun' at Baghdad. It
seems clear that Burzoe, the well-known minister of Nausherwan (530-580 AD) came to India at the
command of his king to collect more information on Indian arts and science. He brought Indian
scientists and experts of Ayurveda along with the books on different subject of India. Most of them
were deputed to impart Indian medical education. Other scholars were appointed for rendering
scientific books in Pehlavi language in the medical academy and translation bureau of Jundishapur.
Beside the abovementioned four well-known Indian vaidyas there must have been several other
Indian medical men at Baghdad; but no information is available about them.

The Arab scholars were also acquainted with some other Indian vaidyas and masters of other allied
sciences. These are:

I. Kanka (Ganga) was one of the most learned Indian scientists who also knew the healing art and
drug sciences. According to some Arab writers, Kanka was accepted by all the Indian savants to be
the greatest authority in astronomy in ancient India. He was probably the author of the following
books: (a) Kitab-ul Namudar fil-'Amar (The book of horoscopes of lives); (b) Kitab-ul Asrãri'l
Mawalid (The book of the secrets of births): (c) Kitab-ul Qiranat (The book of conjuctions); Kabir
wa Saghir (Major and Minor); (d) Kitab fi 'llm-ul-Tibb (The book on medical science); (e) Kitab
fi'lm- Tawahhum (The book on mania); and (f) Kitab fi'l Ahdathi'Alamii fi l'Qirdn (The book on the
incidents that may happen in the world under certain conjunctions of stars).

II. Sanjhal was the most learned man of India who wrote a book on nativity entitled, Kitab-ul-
Mawalid (book of nativities).

III. Shanaq (Cãnakya) was one of the ablest vaidyas of India. He had versatile knowledge of various branches
of science and philosophy. He excelled in astronomy and occupied a high position in the courts of Indian
kings of his time. Varma thinks that Shanaq al-Hindi is to be identified as Canakya, Candragupta's minister,
also called Kautilya. It is known to have been translated into Persian from an Indian language by Manaka.
Then, it was rendered into Arabic from the Persian by Abu I (9th cent. AD). Shanaq was known to be author
of the Fihrist, Ibn al-Nadim, and also of other books on the conduct of life, the management of war, and on
cultural studies. His works mentioned by Ibn abi Usaibi'ya are on the stars, lapidary crafts, and one on
veterinary medicine.

Abu Hatim of Balkh who translated books from Persian into Arabic is known only as a contemporary
of Manaka and a translator who worked for Yahya bin Khalid the Barmecide. Another translation of
Shànaq's work was carried out by al-'Abbãs ibn Sa'id al-Jauharil, a contemporary of al-Ma'mün, and a
well-known Islamic astronomer and commentator on the Elements of Euclid. Shãnaq divided his
book into five chapters. The first deals mainly with poisons; the second is on veterinary science; the
third is on astronomy; the fourth book was meant for the guidance of a certain king; the fifth is the
book of nativities.

Besides the above ancient Indian scientists, there are many others mentioned by Ibn Nadim and Ibn
abi Usaibi'ya, but it is not possible to identify them definitely. The following names of the Indian
scientists have been mentioned:(1) Bakhar (2) Raha (or Raja)(3) Dahir (4) Saka (5) Aikab (6) Zankal
(7) Jabari (8) Indi (9) Jahar (10) Ankü (11) Manjhal. Qazi Athar Mubarakpuri has further added these
names: (1) Vaidya Behla (2) Qalbarqal (3) Khãtif Hindii. They were also invited by Yahya bin
Khãlid, the Barmecide, during Harun al-Rashild's time.

The following Indian medical works were rendered into Arabic from Sanskrit or Hindi during the
Abbasid Caliphate:

(1) Caraka-samhita was translated into Persian (Pehlavi) probably by Manaka Hindi and then it was rendered
into Arabic by Abdu Habin; (2) Susruta sanhita (susrud); Astanghrdaya; Nidana; Siddhyoga; the book of
poisons; the book on treatment of pregnant women; the book on female diseases; the book on snake bites
and incantations; there are other books on intoxicants, diseases, drugs etc.

Caliph Harun 'al Rashid used to levy heavy taxes on various kinds of Indian articles including spices
and drugs. Caliph al-Ma'mun (813-33 AD) was also interested in different sciences. So he brought
many scientists to his court from Jundishapür which had a large number of Indian scientists who had
brought their sciences and wisdom from Indian subcontinent. After his return from India, Ibrãhim bin
Fazârun brought a lot of information about Indian drugs and Ayurveda, its teaching and texts. Among
the gifts sent by Indian Rajas to the Caliph al-Ma'mün, there was a special mat made of dragon's skin,
which when used for sleeping or sitting purpose, was supposed to prevent and cure pulmonary
tuberculosis or phthisis. Indian kings used to send rare and wonderful Indian gifts to Arab caliphs,
which consisted of aloe-wood, musk, camphor, dried ginger, kostos, amber, fresh myrobalan of
Kabul and precious stones.

Firdaus-ul-Hikmat (Paradise of Wisdom) was composed by Abu 'Ali bin Rabban al-Tabari (c. 850
AD). Al-Tabari has divided the book into a number of discourses. Its last and fourth discourse has
discussed the different branches of ancient medicine (Tibb-i-Vaidik) and is in 36 chapters. Its first
chapter starts with the genesis of Ayurvedic medicine as follows, "When I was about to complete this
book, I thought it fit to add another discourse to it, with separate chapters describing the merits of
medical works of Indians and their reputed medicaments. I hope it will increase the knowledge of the
student because when he comes to know where these two great nations (Greeks and Indians) agree
and where they differ, he will naturally come to know the advantages and disadvantages of Hindu
medicine. Out of these topics which I have written here very many things agree with what the Greek
Hakims have mentioned, but most of the things do not."

Regarding the origin and transmission of Ayurvedic medicine, Al-Tabari further adds, "They say
that, in remote antiquity, the earth was always bright, fertile, clean and its five fundamental sources
or elements i.e. Mahabhuta's natures were moderate. These were counted as five, with the addition of
a kind of air, i.e. Ether (Akash) to the other four, namely (1) Earth (2) Water (3) Air and (4) Fire. The
people lived in harmony and love with each other. They had no greed, anger, jealousy or anything
else which made their body and soul sick. But, later on, when jealousy arose among them, when they
became greedy, they needed to find out the tricks and means to hoard up the riches,…grievances,
scheming, weariness, causing pain to others, corrupted the community". Al-Tabari's account is
however ambiguous and misleading on the subject and does not correspond with the modern texts of
Caraka-samhita. This may be due to the fact that Al-Tabari's studies were presumably based upon
the defective Arabic translation of Caraka-samhita by 'Al bin Zain of Tabaristan rendered during the
days of Caliph Harun al-Rashid. The Atreya School of Medicine believes that the first mortal who
received the Ayurvedic Medicine was Bharadvãja. But the South Indian traditions credit Rsi Agastya,
popularly known as Kundamalai Siddhar, to have been the first mortal to receive Ayurvedic science
from the gods.

Among the simple and compound medicaments, al-Tabari described (1) Jauz Hindi (cononut); (2)
Tamar Hindi (tamarind); (3) Ud 'Hindi (aloewood); (4) Mileh Hindi (Indian salt); (5) Kammun Hindi
(Indian cumin); (6) Shitraj Hindi (Indian lepidium); (7) Qust Hindi(Costus indica); (8) Halelaj
(chebulic myrobalan); (9) Balalaj (belleric myrobalan); (10) Amlaj (Emblic myrobalan); (11) Saddhij
Hindi (Malabathrum indica) etc. Hirq-ul- Dhahab (calces/bhasma of iron, silver and gold) apart from
other medicaments of Indian origin. It is presumed that this is the first Arabic comprehensive book
which contains the description of Ayurvedic medicine along with the mode of calces preparation of
different metals. Another prescription used for improving memory was to take some pieces of al-
Wajj (Vaca, Calamus asiaticus) dipped in cow butter-oil in a green container for some time and then
burned in a heap of barley for not less than twenty days. The medicine thus prepared should be taken
in dose of one small piece daily. According to an Indian scholar, a member of his family used it for
some time and his memory was so sharpened that he recollected those incidents of his life which had
happened fifty years ago and were forgotton by him.

In addition to references to Shanaq, abstracts from other Indian books on poisons were borrowed and
assimilated by Ibn Wahashiya (9th cent. AD) in his Arabic text, entitled Kitab ul-Sumüm wa'l-
Tiryaqat (book of poisons and their antidotes). Reference was also made to two Indian experts on the
subject, Tammashah and Bahlindad and their medical treatises, in his Arabic work. Another Indian
vaidya, called Bal, Nai or Tai, depending on the missing dots, is mentioned in the medical literature,
but his treatise is not extant now-a-days.

Abu Bakr Muhammad bin Zakariya al-Rãzi (850-923 AD), the well-known and distinguished pupil
of al-Tabari, also quoted the Indian Ayurvedic works in many of his medical treatises particularly in
his al- Hawi.

The famous Ibn Sinã (980-1037 AD), the Prince of Physicians, wrote the Canon of medicine (al-
Qanun-fil-Tibb), which has been used for the centuries as the authoritative text on Unani medicine. It
is comprised of five parts. In this text, Ibn Sinã expresses his indebtedness to the Indian doctors and
quotes verbatim from Ayurvedic treatises on leeches and combination of various articles of food. He
says that (a) Sour things and fish are not be taken with milk, otherwise various types of diseases
including leprosy may occur. In their opinion, curd should not be taken with radish nor bird's meat
and flour of roasted barley with milk and rice. Similarly, fat-oil stored in copper utensil should not be
used for cooking purpose. Kababs barbecued on charcoal of castor-wood should not be eaten; (b)
According to Indian vaidyas, some leeches are poisonous.

Ibn Sinã described about 792 simple drugs in his a1-Qãnun. Among these 49 have been stated as of
Indian origin. Out of these Avicenna designated several of Indian origin but their identity can not be
ascertained. In Kitab ul-Saidana fi'l- Tibb (Book of Pharmacology in medical science) Abu Rayhan
al-Biruni (973-1051 AD) referred to the skill and wisdom of the Indian physicians and the marvellous
cures which they achieved by using aconite to cases of haemorrhoids.

It may be concluded that the Arabs developed great respect and love for Indian medical scholars and
its products as is evident from many historical references and panegyrics (Qasida) composed in reply
to the carping of a critic by an Arab of Indian origin, Abu Dila' Sindhi (c. 9th cent. AD). We would
like to conclude this section with his words:

"When Indian and its arrows were admired in the battlefield my friends disliked it, but this was not
proper;

By my life, it is a land where, when rain falls, it turns into pearls and ruby for those who have no
ornaments;

From here come musk, camphor, amber and aloe-wood, and various kinds of perfumes for those who
require them;

Here grow all kinds of sweet-smelling substances and nutmeg, and andropogonnadus;

Here are found ivory and jaiphal, and aloes-wood, and sandal and here is found in abundance the
mineral Tutia;

Here are found the lions, the leopards, the elephants and the bears

And here are found the cranes, and the parrots and the peacocks and the pigeons;

And here grow the coconut tree and the ebony tree and the pepper plant;

And here are made the unparallel swords which need not be polished, and the lances which when
wielded, large armies are routed;

Who can deny the excellence of such a land except a fool?"

Conclusion:

Today, Ayurveda is increasingly popular because it speaks of those elementary concepts of (1)
contact with nature, (2) holism, and (3) we are what we eat. Ayurveda forms an integral part of the
daily regimen of hundreds of millions of people worldwide. Its principles are utilized not only to treat
persons who are ill but also to prepare a balanced meal and to construct a harmonious environment.
Ayurveda brings to life the concepts of preventive health care and health promotion. The goal of
Ayurveda is to help the individual discover a personal knowledge of living.