Accumulation stage is first event of pathogenesis (First Kriya kala). Increase of dosha or doshas in their own site is called sanchaya. Aacharya Dalhana defines this as a samhati rupa bridhi or accumulation increase. In this stage a person developes an aversion against the sanchaya karanass of the vitiated dosha. Suppose we have taken a heavy meal, the heaviness of the abdomen and drowsiness are the result of the heavy meal. Naturally, we dislike to take food anymore and in the same way there will be linking towards sanchaya vyatiraka Karanas, i.e. anti sanchaya karana. If the physician is clever enough to identify and treat them at this stage only the vitiated dosha will get subside and no further stages like prakopa, prasara etc. can take place. In short, the identification of Sanchaya is done just by observing the dosha lakshyana in a most primitive manner and slight uneasiness felt by the patient. Continue reading Accumulation of Dosha (Stage of Sanchaya)
Fistula in ano is a disease, which has been included by Acharya Sushruta in Ayurveda. Even today when the modern surgery is at its peak, fistula in ano is still a challenge to the surgeons for its incidence of recurrence and postoperative complications. The method devised by ancient acharyas to treat this disease is the only full proof method available to cure fistula in ano. Continue reading Ksharsutra Technique in Ayurveda
Authentic Ayurvedic dietary advices are based on a purely vegetarian diet. Although some Ayurvedic physicians advocate meat intake for people with vata constitution (prakriti) but this concept does not have good base. It is true that sage Charak has mentioned that meat is nourishing when prepared and eaten under certain circumstances (in Ayurveda text). Meat was prescribed by Charak, not as a part of meal for daily intake, but for curing disease. At this time, meat formed a small proportion of food and was obtained using traditional hunting methods and animals lived in their native habitat and natural environment. Continue reading Vegetarianism and Ayurveda
These days most of the Ayurvedic talks are related with maintaining or balancing the dosha. And yes it is true that if you are able to balance dosha you can have healthy and happy life. The dosha proportion in different individuals are different. So the same lifestyle and diet for two person may have different effect on them. While balancing dosha we must know two terms viz. Prakriti and Vikriti. Prakriti is the state of normalcy whereas vikriti is opposite to that. In vikriti condition your one or more dosha may increase or decrease. So to maintain dosha first Continue reading Six steps to achieve Balanced Dosha
This article is totally the Ayurvedic concept of false presentations and difficult labour and also miscarriage. This was the concept of Acharya Shrusuta, who is also known as father of surgery.So lets start with the cause of Mudha garvha.
The different causes of Mudha Garbha are Sexual intercourse during pregnancy, riding on horseback, etc., or in any sort of conveyance, a long walk, a false step, a fall, pressure on the womb, running, a blow, sitting or lying down on an uneven ground, or in an uneven posture, repression of any natural urging of the body, fasting, voluntary, partaking of extremely bitter, pungent, Continue reading Ayurvedic concept of Mudhagarbha (false presentations and difficult labour)
Vata is the most important among tridoshas. Pitta and kapha are less important. The vata carries them to different places. Like in nature, clouds are moved by wind, similarly vata maves pitta and kapha to move all over the body.
Vata or Vayu is described as Ayu, or life as bala or strength. Prabhu or master and the entire universe itself is travelling under the control of vata. Acharya Charak described Vayu in Charak sutrasthan in 12th chapter in a symposium as Vata.
The reasons behind its important are given below.
These points can also be reffered as vata sworupa or physiology of Vata
- Madhura abasthapak- Kapha
- Amla abasthapak – Pitta
- Katu abasthapak – Vata
Kapha, Pitta and Vata which are situated at different levels of mahashrotas are increased and supported by the above three abaasthapak respectively one after another.
This is also the process of formation of Tridosha from Ahar Continue reading Abasthapak, Stage of Digestion
As living body is also one object in the universe; Lok (universe) and Purusha (Person) are similar. This statement is important to know about purusha(person) from the study of universe. Also all the chemical and physical laws are equally applied to external objects and in human body. In human body, just with a little modification; due to the presence of mind, intellect and sprit in man. (dhee, dhriti, smriti) .
Aacharya Charak in his “Shareer sthan” of Charak Samhita purusha vichaya chapter gives a list of similarities in between man and world. Continue reading Person is Equal to universe (Lok-Purusha Similarity)
Here in this article I have tried to introduce “Pathya” by showing its application in Allopathic medicine (Unknowingly) as well as in Ayurveda healing “Pathya” infact, is a great term but most physicians do not take care of this term.
According to allopathic science, there are very few diseases where doctor advice the patient to follow some of the diet restrictions like in the disease diabetes mellitus, hypertension, gastrititis, jaundice , typhoid etc. because they feel the following diet restriction is just a palliative treatment, while taking medicines in the curative treatment. But in Ayurvedic Science no treatment is said to be complete without the advice of diet restriction and in some of the disease “ Pathya” can only be adviced as treatment. Continue reading Difference in Ayurveda and Allopathy in term of food restriction
The disease admits of being divided into four several types, such as the Vataja, the Pittaja, the Kaphaja and the Sukraja (Seminal) concretions. An exuberance or preponderance of the deranged Kapha should be understood as the underlying cause of all invasions of this disease.
General aetiology:—The Kapha of a man, who neglects to cleanse (Samshodhana) the internal channels of his organism, or is in the habit of taking unwholesome food, enraged and aggravated by its own exciting causes, is carried into the urinary bladder. Here it becomes saturated with the urine, and gives rise to the formation of concretions or gravels in its cavity.
Premonitory Symptoms: — An aching pain in the bladder, with a non-relish for food, difficulty in urination, an excruciating pain in the scrotum, penis, and the neck of the bladder, febrile symptoms, physical lassitude, and a goat-like smell in the urine arc the symptoms, which indicate the formation of gravel in the bladder.
Metrical Text:—The deranged Doshas involved in a particular case respectively impart their specific colour to the urine, and determine the character of the accompanying pain. The urine becomes thick, turbid, and vitiated with the action of the aggravated Doshas, and micturition becomes extremely painful.
Leading Indications:—A sort of excruciating pain is experienced cither about the umbilicus, or in the bladder, or at the median rape of the perineum, or about the penis, during micturition when gravel is forming in the bladder. The urine is stopped at intervals in its out-flow, or becomes charged with blood, or flows out twisted and scattered like spray, leaving a sediment of clear, sand)’, red or yellow particles of stone, which resembles a Gomedha gem in colour. Moreover a pain is experienced in the bladder at the time of running or jumping or in swimming, or while riding on horseback, or after a long journey.
The Sleshma-asmari:—Stone or gravel, originated through the action of the deranged Kapha, saturated with an excessive quantity of that Dosha by the constant ingestion of phlegm-generating (Slesh-mala) substances, increases in size at the lower orifice of the bladder and ultimately obstructs the passage of the urine. The pressure and recoil of that incarcerated fluid on the walls of the urinary bladder gives rise to a kind of crushing, bursting, pricking pain in that organ, which becomes cold and heavy. A Kapha-origined stone or gravel is white and glossy, attains to a large size, to that of a hen’s egg, and has the colour of the Madhuka flower. This type is called Sleshma-asmari.
The Pittaj-asmari: —The Kapha charged (dried) with the deranged Pitta becomes hard (condensed) and large in the aforesaid way, and lying at the mouth of the bladder obstructs the passage of the urine. The bladder, on account of the flowing back of the obstructed urine into its cavity, seems as if it has been exposed to the heat of an adjacent fire, boiling with the energy of an alkaline solution. A kind of sucking, drawing and burning pain is experienced in the organ. This type of Ashmari is further marked by symptoms which characterize Ushna-vata (stricture). The concretion is found to be of a reddish, yellowish black colour like the stone of the Bhallataka fruit, or it is coloured like honey. This type is called Pitta;ja As man
The Vata-ashmari .—The deranged Kapham (mucus) inordinately saturated with the bodily Vata, acquires hardness and gains in dimensions, and these lying at the mouth of the bladder obstructs the passage of the urine. The incarcerated fluid causes extreme pain in the organ. The patient constantly under severe pain gnashes his teeth or presses his umbilical region, or rubs his penis, or fingers his rectum (Payu) and loudly screams. A burning sensation is experienced in the penis, and urination, belching and defecation become difficult and painful.* The concretions in this type of Ashmari are found to be of a dusky colour, rough, uneven in shape, hard, facetted and nodular like a Kadamva flower. This type is called Vata-ashmari.
Infants arc more susceptible to an attack of any of the three preceding types of Ashmari, inasmuch as they are fond of day sleep or of food composed of both whole-some and unwholesome ingredients, and are in the habit of eating before the digestion of a previous meal, or of taking heavy, sweet, emollient and demulcent food. In children the bladder is of diminished size and poor in muscular structure. These facts conti ibutc to the easy possibility of the organ being grappled (with a surgical instrument) and of the stone being extracted with the greatest ease in cases of infantile Ashmari.
The Sukra-ashmari :—Sukra-ashmaris or seminal concretions arc usually formed in adults owing to the germination of semen in their organisms. A sudden or abrupt stoppage of a sexual act or excessive coition tends to dislodge the semen from its natural receptacle * Stool and urine can be voided only with the greatest straining in the body. The fluid thus dislodged, but not emitted, finds a wrong passage. The Vata gathers up the fluid (semen), thus led astray, and deposits it (in a round or oval shape) at a place lying about the junction of the penis and the scrotum and dries up the humidity with which it is charged. The matter, thus formed, condensed, and hardened, is called the seminal stone (SukrAshmari), which then obstructs the passage of the urine, giving rise to pain in the bladder, painful micturition, and swelling of the scrotum. The stone vanishes under pressure in its seat.
Here only the introduction of Ashmari is given with their types. The treatment portion shall be discussed on another post.