12. Jaundice (Kamala) in Ayurveda

Most of the people prefer Ayurvedic treatment for jaundice condition. The therapy has been well accepted by many studies. In Ayurveda it is a problem related to Pitta, one of the three major dynamic factors concerned with human physiology in health and disease.


Kamala ( Jaundice in Ayurveda) 
It is a condition characterized by the yellowish staining of the skin, whites of eyes, mucous membranes and body fluids along with the excessive secretion of bile pigments in urine, faeces, and another body secretion due to various Pre Hepatic, Hepatocellular, and post hepatic causative factors. It may be easily curable (or self limiting on simple diet and rest), or severe cases like that of liver failure. Most of the cases can be treated using simple medication, suitable diet, some sorts of restriction to foods and habits, and rest. So timely consultation with the registered doctor or health worker nearby is very much required. (See the notice below).

Hetu and Lakshan (Causes and Symptoms) 
Causes may be varied. Infected water, infected food, chronic alcohol use, hemolysis or other conditions, and other sorts of problems in liver or associated tissue/organ may be the cause. Jaundice is the condition in which liver becomes inflamed known as hepatitis. In infection or obstructed bile duct due to cirrhosis, gall stone, pancreatic tumor etc., the liver cells fail to neutralize bile pigments (bilirubin, bilverdine ) . Then these pigments reach in the various part of the body through blood circulation and stain them.

The yellow colour first appears in the white of the eyes (sclera) and then spreads to the whole skin. Excess of bile pigment circulating in the blood gives the skin in Yellow colour. The bile does not go into the intestine as it should and so the stools of the jaundice patient lose their typical brownish colour and become clay white, in severe cases are almost whitish. There is loss of appetite and impairment of digestion. The liver is unable to digest fat and there may be sense of fullness at the time. Nausea may also be present in certain cases because of defective digestion. If the liver is inflamed, there is also pain in the region of the organ and it is tender to touch.

Diagnosis done by physician/doctor by:
1. History taking and physical examination by doctor. a. History: symptoms, events of symptoms,occupation, food and water, sanitation, alcohol, drugs, blood transfusion, other problems, family history, medical/surgical history etc. b. Physical Examination: General appearance, conscious level, eye, tongue, abdomen, legs etc. Temperature, Blood pressure, pulse, respiratory rate, chest etc.
2. Investigation: Ayurvedic doctors can also take support of laboratory or radiological investigation for proper scrutiny of the problem. Depending on the condition, doctor may ask for common lab investigation of blood profile, liver function test etc. If doctor suspects of gall stone or other liver pathology etc., s/he may ask for ultra sonogram of liver and whole abdomen. Depending upon the condition s/he may ask few other examinations.

After diagnosis, doctor will tell you the nature of problem and the nature of treatment: i.e. self limiting on rest and normal diet, or requiring medical or surgical support. If the doctor can not treat in the set up, s/he may refer you to a proper place.

Chikitsa (Treatment for Jaundice) Kamala:
Since liver is the largest gland, main site of metabolism and detoxification, the diet should be easily digestible, and waste materials are better removed from the intestine earlier during jaundiced condition. So Ayurvedic treatment contains those medicine that facilitate removal of waste substances from the gut and kidney, and provide instant energy.

The Treatment of Kamala (Jaundice) must start with purgation. The basic theory is that no burden be placed on the liver and for that, a daily purgative is recommended. Reduction of nitrogenous waste enables one to stay away from probable hepatic coma. A diuretic may also be administered to encourage the flow of urine, which will expel most of the bile from the system.

Probable Medication: (The doctor choses the combination of medication, not all the medicine will be used at a time, but only the required ones. In few condition medication is not required, just rest and few supplement will be sufficient. In some condition medical treatment is said not to work, surgical help may be required.)

• Daily consumption of Triphala powder (10gm) Soaked in water overnight. (equivalent to Lactulose)
• Regular intake of Guduchi Juice 10gm twice or thrice a day.
• Daily intake of neem juice is also useful for jaundice. (If one is hypoglycemic and hypotensive, better not take it.)
• Mix equal quantity of kutaki and chirayata and take about he 10gm of mixture soaked in water with sugar or mishri. 
• Take regularly alum powder and sugar twice or thrice a day as a diuretic in jaundice.
• Regular intake of Avipattikar churna about one- teaspoonful twice a day with hot water. 
• Arogyavardhani vati 2-2 tablets regularly with hot water twice a day.
• Rohitakyadi, Punarnava, Phalatrikyadi kwath, Dhatri Lauha… etc. may also be used. 
• Some other well-accepted herbal medication may also be suggested. 

[Modern/Allopathic doctors may use antibiotics, antiprotozoal, anthelmintic, laxatives e.g. lactulose,  diuretics, IV fluids, Dextrose, Vit B, Vit K etc. or/and other measures e.g. surgery depending on the need.]

Duration of treatment: Depending on the condition 1-2 weeks to 1-2 months, in general.

Pathya ( Diet for the liver disorder )

• Food should be Non oily and non spicy. 
• It should be easy to digest. · Wheat , rice, java, green gram, redgram, is use full for jaundice. 
• Green leaves of raddish are beneficial in the treatment of jaundice, the leaves should be Pounded and there juice expressed out through a piece of thin cloth. 
• Lemon juice and water, beets tops and beet juice and dandelion or black radish extract are good for rebuilding and cleansing the liver. 
• Coconut water, buttermilk with cumin seeds are also advisable in jaundice. 
• Sugar cane Juice, Fruit Juice and dry grapes are also useful. 
• Complete bed rest is also essential for the patient. 

Apathya (Diet restriction )

• Avoid food items difficult to digest e.g. meat items. It is because during this condition liver, the largest gland, may have trouble to support proper metabolic activities in the body.
• One should avoid maize, pearl millet, Bengal gram, black gram. 
• The vegetables like potato, cauliflowers, brinjal. 
• Fruits like Papaya, Guava, rose Apple and mango should be avoided. 
• Curd coffee and tea should be restricted. 

Care: (Proper- Hygiene, Nutrition, Rest, Fluid etc.)

• Always take Time to time food. 
• Food should be non – oily and non spicy food.
• Always have food, which is easy to digest. 
• Have lots of green vegetables and fruits, be careful to wash them thoroughly.
• Have plenty of water regularly, water should be clean. So purify by boiling and then take it when it cools to an tolerable temperature. 
• Have small meals, many times a day, say 3-4 times. 
• Have water in 2-3 glass quantity, many times, about 8-14 times a day. (According to the capacity). Don’t drink just after meal, rather after 30 minutes. 

Note:- This treatment is defined for very normal and average condition / symptoms, if the person with jaundice won’t get relief in quick time then there are other preparations of Ras/minerals and herbs in Ayurveda science.

Notice:

• This is aimed to provide people with information in simple language. 
• This is not to replace the professional checkup, investigation, and treatment. 
• Take medication under the supervision of a registered doctor or health worker, to avoid improper medication. 
• If you want to suggest or ask, write us at: ayurinfo11@gmail.com 

Reference:

• Various papers
• http://www.indiadivine.org/audarya/ayurveda-health-wellbeing/447237-kamala-jaundice-ayurveda.html
• http://www.dwp.gov.uk/publications/specialist-guides/medical-conditions/jaundice.shtml

11. Does Ayurveda Still Exist in the Modern World?

History Analysis

Around 1500 BC, ayurveda’s fundamental and applied principles got organised and enunciated. Ayurveda traces its origins to the Vedas, Atharvaveda in particular, and is connected to Hindu religion. Atharvaveda (one of the four most ancient books of Indian knowledge, wisdom and culture) contains 114 hymns or formulations for the treatment of diseases. Ayurveda originated in and developed from these hymns. In this sense, ayurveda is considered by some to have divine origin. Indian medicine has a long history, and is one of the oldest organised systems of medicine. Its earliest concepts are set out in the sacred writings called the Vedas, especially in the metrical passages of the Atharvaveda, which may possibly date as far back as the 2nd millennium BC. According to a later writer, the system of medicine was received by a man named Dhanvantari from Brahma, and Dhanvantari was deified as the god of medicine. In later times his status was gradually reduced, until he was credited with having been an earthly king.[6] The Sushruta Samhita of Sushruta appeared during the 1st millennium BC.[4] Dwivedi & Dwivedi (2007) – on the work of the surgeon Sushruta – write:[4]

“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 1,120 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)’.[6] Treatment of complex ailments, including angina pectoris, diabetes, hypertension, and stones, also ensued during this period.[4][21] 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.[6] The use of herbs and surgical instruments became widespread.[6] 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 spiritual/consciousness refinement.

Other early works of ayurveda include the Charaka Samhita, attributed to Charaka.[6] The earliest surviving excavated written material which contains the works of Sushruta is the Bower Manuscript, dated to the 4th century AD.[23] The Bower manuscript quotes directly from Sushruta and is of special interest to historians due to the presence of Indian medicine and its concepts in Central Asia.[24] Vagbhata, the son of a senior doctor by the name of Simhagupta,[25] also compiled his works on traditional medicine.[6] Early ayurveda had a school of physicians and a school of surgeons.[2] Tradition holds that the text Agnivesh tantra, written by the sage Agnivesh, a student of the sage Bharadwaja, influenced the writings of ayurveda.[26]

The Chinese pilgrim Fa Hsien (ca. 337–422 AD) wrote about the health care system of the Gupta empire (320–550) and described the institutional approach of Indian medicine, also visible in the works of Charaka, who mentions a clinic and how it should be equipped.[27] Madhava (fl. 700), Sarngadhara (fl. 1300), and Bhavamisra (fl. 1500) compiled works on Indian medicine.[24] The medical works of both Sushruta and Charaka were translated into the Arabic language during the Abbasid Caliphate (ca. 750).[28] These Arabic works made their way into Europe via intermediaries.[28] In Italy, the Branca family of Sicily and Gaspare Tagliacozzi (Bologna) became familiar with the techniques of Sushruta.[28]

British physicians traveled to India to see rhinoplasty being performed by native methods.[29] Reports on Indian rhinoplasty were published in the Gentleman’s Magazine in 1794.[29] Joseph Constantine Carpue spent 20 years in India studying local plastic surgery methods.[29] Carpue was able to perform the first major surgery in the western world in 1815.[30] Instruments described in the Sushruta Samhita were further modified in the Western World.

Source:

http://plurbis.com/2010/08/does-ayurveda-still-exist-in-the-modern-world-history/ 

10. Introduction of Ayurveda

In the following paragraphs you will know basics of philosophy, therapies, history, and scientific evidences in short. 

Introduction:
Ayurveda is a holistic healing science which comprises of two words, Ayu and Veda. Ayu means life and Veda means knowledge or science. So the literal meaning of the word Ayurveda is the science of life. Ayurveda is a science dealing not only with treatment of some diseases but is a complete way of life.

"Ayurveda treats not just the ailment but the whole person and emphasizes prevention of disease to avoid the need for cure."

Classical Eight Specialization of Ayurveda:

• Kaya chikitsa or Internal medicine
• Salya tantra or Surgery
• Salakya tantra or Management of diseases of Eye & ENT
• Kaumar bhutya or Pediatrics
• Bhutavidya or Psycho-therapy including Seizures by evil spirits
• Agada tantra or Toxicology
• Rasayana tantra or Geriatrics
• Vajikarana tantra or the Science of aphrodisiacs

Rejuvenate your body with Panchakarma:

Panchakarma Therapy is a classical form of detoxification. Pancha (five) karma in Ayurveda means five types of therapeutic ways of treatment to eliminate toxins from the body and to replenish the tissues of the patient. Practiced in olden days by the aristocracy, as a method for cleansing the body and stay healthy, now is affordable to everyone. You can also have a rejuvenation or relaxation treatment for vacation.

Panchamahabhoot:
Ayurveda is grounded in a metaphysics of the "five great elements" Prithvi- earth, Aap-water, Tej-fire, Vaayu-air and Akash-ether)—all of which compose the Universe, including the human body. Chyle or plasma (called rasa dhatu), blood (rakta dhatu), flesh (mamsa dhatu), fat (medha dhatu), bone (asthi dhatu), marrow (majja dhatu), and semen or female reproductive tissue (shukra dhatu) are held to be the seven primary constituent elements – saptadhatu of the body.

Ayurveda deals elaborately with measures of healthful living during the entire span of life and its various phases. Ayurveda stresses a balance of three elemental energies or humors: vata (air & space – "wind"), pitta (fire & water – "bile") and kapha (water & earth – "phlegm"). According to ayurveda, these three regulatory principles— Doshas (literally that which deteriorates)— are important for health, because when they are in a more balanced state, the body will function to its fullest, and when imbalanced, the body will be affected negatively in certain ways. Ayurveda holds that each human possesses a unique combination of Doshas. In ayurveda, the human body perceives attributes of experiences as 20 Guna (meaning qualities). Surgery and surgical instruments are employed. It is believed that building a healthy metabolic system, attaining good digestion, and proper excretion leads to vitality. Ayurveda also focuses on exercise, yoga, meditation, and massage. Thus, body, mind, and spirit/consciousness need to be addressed both individually and in unison for health to ensue.

The practice of Panchakarma eliminates toxic elements from the body. The word Panchakarma (in Sanskrit, literally meaning "five actions") signifies the five different procedures used in Ayurveda which purify the body. This is done in two ways:

• pacifying the aggravated doshas by using appropriate diet, natural herbs and minerals.
• eliminating the increased Doshas from the body.

Panchakarma: the five actions:Panchakarma (meaning "five actions") developed in Indian subontinent, though there are regional variations in therapeutic procedure as well as in the equipment used. According to Charaka, the five actions are Nasya (nasal therapy), Vamana (emesis or vomiting), Virechana (purging) and two kinds of Vasti (therapeutic enema), Nirooha Vasti and Sneha Vasti. Herbal decoctions are used for Nirooha Vasti and herbal oils for Sneha Vasti. This five major procedures in Panchakarma, is meant to purify the whole body by eliminating the accumulated toxins from it.

Another school of the surgeon Sushruta, regards Rakta (blood) also as a dosha (humour), the vitiation of which can cause diseases, and advocates Raktamokshana (bloodletting) as the fifth in the Panchakarma therapies. In this school the five therapies are Nasya, Vamana, Virechana, Vasti and Raktamokshana. As bloodletting involves medical venesection, it is no longer popular. Leeching, however, is still practised.

This fivefold therapy is aimed at Shodhana, the eradication of the basic cause of disease. Shodhana or eradication, along with Shamana, the mitigation of the disease and its symptoms, are the two concepts of disease management in Ayurveda. Panchakarma is also believed by practitioners to have a rejuvenating effect when it is subject to a healthy person.

THREE STAGES OF TREATMENT
Panchakarma is always performed in three stages; Purva Karma (pre-treatment), Pradhana Karma (primary treatment) and Paschat Karma (post-treatment). The patient who opts for any one of the five therapies must invariably undergo all three stages.

Pre-treatment consists of oil therapy, massage and fomentation therapy.

Snehana (oleation or oil therapy) and Swedana (sudation) two Purva Karma procedures are the most important preparatory measures to have Panchakarma. Snehana (internal and external oleation) is said to loosen the toxins stuck in various sites of the body. Snehana is administering sneha or snigdha dravyas in the form of taila, gritha, vasa (muscle fat) and majja (bone marrow) to the body. The sneha is given with herbs tailored to help a specific patient's disease. If sneha is given in a pure form without adding herbs its called Achcha sneha, and is considered the most effective. Snehana is given in the early morning for upto seven days. Snehana directs the doshas or toxins into the alimentary tract from the extremities for easy evacuation (vilayana and uthkleshana of doshas). If snehana is not given before panchakarma, the body is will bend like a thin dry stick through the effect of five karmas.

Oil massage (Sanskrit: abhyanga) is an important treatment in Ayurveda. It involves a therapeutic massage of about 45 minutes' duration, which treats disease. The massages are done with two therapists working on either side of the patient who lies on a wooden bed called a droni in Sanskrit. Special attention is paid to the foot area. Practitioners of panchakarma believe there are nerve nodal points (called Marmas in Sanskrit) on the soles of the feet, which are closely related to certain internal organs. The sole of the right foot is massaged with clockwise movement and the left foot with anti-clockwise strokes. During the treatment the patient is made to recline in seven standard positions. This begins with the person seated in an upright position, supine or flat on the back, turning to the right side, supine again, turning to the left side, supine once again, and finally sitting as in the beginning, Sometimes the position of lying face down is also adopted.

Swedana is a fomentation therapy given to the whole or part of the body depending on the disease. Steam of medicated herbs is given, using the fire-saagni sweda. Without using the fire fomentation, anagni sweda is done by sitting under the sun, being in thirst, hunger, covering the body with thick bed sheets, or being in a closed dark room. Swedana is said to dilate channels in the body to facilitate the movement of the ama towards the Koshta (alimentary canal). Fomentation covers both dry and sticky materials (snigdha dravyas). It is said to help in the liquefaction of doshas; it is given after Abhyanga or massaging the body, so after the seventh day of oleation, the patient is made ready for Vamana and other procedures.

The ama that reaches the Koshta is believed to be eliminated during the Pradhana Karma (primary treatment). This is the panchakarma itself: Nasya (nasal therapy), Vamana (emesis or vomiting), Virechana (purging) and two kinds of Vasti (therapeutic enema), Nirooha Vasti and Sneha Vasti. Herbal decoctions are used for Nirooha Vasti and herbal oils for Sneha Vasti.

Vamana Karma (Therapeutic Vomiting) - Vamana Karma is used for Kapha disorders like Bronchitis, Cold, Cough, Asthma, Sinus, & Excess mucus. One to three days prior to Vamana Karma, the persons body should be oilated both internally and externally. Externally through the Abhyanga(Ayurvedic massage) and internally taking Ghee (clarified butter) in his or her diet. The person should also eat a kaphagenic diet to aggravate Kapha in the system. It is always recommended that during this major action, one should stay only on the Khichadi recipe.

Contra-Indication for Vamana Karma - Vamana Karma is contra-indicated before teenage and after 60. Heart disease, Hypertensive, Hypoglycemia, all Vata disorder and person with Vata Prakriti.

Virechana Karma (Therapeutic Purgation) - Virechana Karma is used for pitta disorders like Skin disorders, Acidity, Heart burn, Peptic ulcer, Jaundice, Intestinal parasites. Virechana is induced by administering herbal purgatives given orally which passes through whole gut and eliminate excessive pitta.

Contra-Indication for Virechana Karma -- Childhood and old age, Ulcerative colitis, Diarrhea, Dehydration, Debility and weakness, bleeding from rectum, Acute fever or any acute condition.

Basti Karma(Enema) – Basti karma is used for Vata disorder like Chronic Constipation, bloated stomach, gases, malnourished people, sexual disorders, constipation, backache, Spinal pain. Basti Karma is one of the important procedures of Panchakarma. The procedure emphasizes on loosened Vata dosha removal out of the body through the rectum. Medicated oil or decoction is administered through the anus to pacify the aggravated air.

Contra-Indication for Basti Karma – Hemorrhoids, bleeding piles, fistula-in-ano, diarrhea, any acute condition.

Depending on the body type, basti Karma can be two type - Nirooha Vasti in which herbal decoction is used. Anuvasan Basti in which herbal oil is used in Enema.

Dietary regimens, restricted bodily exertion and the intake of herbs believed to promote health come under the Paschat Karma (post-treatment). Paschatkarma is administering required food for the body after the purification of the body, to intensify the agni (digestion power) which will subside after Panchakarma. During the treatments, food is given according to the degree of purification intended for the body.

PRACTICES
Hindu mythology attributes the origin of Ayurveda medicine to the physician of the gods, Dhanvantari.

Several philosophers in India combined religion and traditional medicine—notable examples being that of Hinduism and ayurveda. The philosopher Nagarjuna—known chiefly for his doctrine of the Madhyamaka (middle path)— wrote medical works The Hundred Prescriptions and The Precious Collection, among others. Acharya Bagbhatta and Nagarjuna followed Buddhism. It could be assessed that Ayurveda is the meeting point of Hinduism and Buddhism. Hindu also regard Buddha as god. In Nepal there are deities like Budhanilkantha, Muktinath etc. that are equally respected by both Hindus and Biddhist.

BALANCE

Hinduism and Buddhism have influenced the development of many of Ayurveda's central ideas — particularly its fascination with balance, known in Buddhism as Madhyamaka. Balance is emphasized; suppressing natural urges is seen to be unhealthy, and doing so may certainly lead to illness. Emphasis is placed on moderation of food intake, sleep, sexual intercourse, and the intake of medicine. However, people are cautioned to stay within the limits of reasonable balance and measure.



DIAGNOSIS
The Charaka Samhita recommends a tenfold examination of the patient. The qualities to be judged are:

• constitutionabnormality
• essence
• stability
• body measurements
• diet suitability
• psychic strength
• digestive capacity
• physical fitness
• age

In addition, 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
• the pathological process

Ayurvedic practitioners approach diagnosis by using all five senses. Hearing is used to observe the condition of breathing and speech. The study of the vital pressure points or marma is of special importance.

HYGIENE
Hygiene is an Indian cultural value and a central practice of Ayurvedic medicine. Hygienic living involves regular bathing, cleansing of teeth, skin care, and eye washing. Occasional anointing of the body with oil is also prescribed.

Oils such as sesame and sunflower oil are used extensively 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.

Hundreds of plant-based medicines like cardamom and cinnamon are used in ayurvedic medicine.

Ayurveda stresses the use of plant-based medicines and treatments. Hundreds of plant-based medicines are employed, including cardamom and cinnamon. Some animal products like milk, bones, and gallstones may also be used. Fats are also used for consumption and for external use. Minerals, including sulfur, arsenic, lead, copper sulfate and gold are also consumed as prescribed. This practice of adding minerals to herbal medicine is known as rasa shastra.

Alcohol is sometimes used as a narcotic for the patient undergoing an operation. The advent of Islam introduced opium as a narcotic. Oil and tar are used to stop bleeding. Traumatic bleeding is said to be stopped by four different methods ligation of the blood vessel; cauterization by heat; using different herbal or animal preparations locally which facilitate clotting; and different medical preparations which constrict the bleeding or oozing vessels. Different 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.

SHROTAS
Ensuring the proper functions of channels (shrotas) that transport fluids from one point to another is a vital goal of Ayurvedic medicine, because the lack of healthy shrotas can cause rheumatism, epilepsy, paralysis, convulsions, and insanity. Sweating and prescribed steam-based treatments are induced by practitioners as a means to open up the channels and dilute the Doshas that cause the blockages and lead to disease.

HISTORY

The mantra written on rocks. Chanting mantras has been a feature of ayurveda since the Atharvaveda, a largely religious text, was compiled. Around 1500 BC, ayurveda's fundamental and applied principles got organised and enunciated. Ayurveda traces its origins to the Vedas, Atharvaveda in particular, and is connected to Hindu religion. Atharvaveda (one of the four most ancient books of Indian knowledge, wisdom and culture) contains 114 hymns or formulations for the treatment of diseases. Ayurveda originated and developed from these hymns. In this sense, ayurveda is considered by some to have divine origin. Indian medicine has a long history, and is one of the oldest organised systems of medicine. Its earliest concepts are set out in the sacred writings called the Vedas, especially in the metrical passages of the Atharvaveda, which may possibly date as far back as the 2nd millennium BC. According to a later writer, the system of medicine was received by a man named Dhanvantari from Brahma, and Dhanvantari was deified as the god of medicine. In later times his status was gradually reduced, until he was credited with having been an earthly king. The Sushruta Samhita of Sushruta appeared during the 1st millennium BC. Dwivedi & Dwivedi (2007) – on the work of the surgeon Sushruta – write: "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 1,120 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)'. Treatment of complex ailments, including angina pectoris, diabetes, hypertension, and stones, also ensued during this period. 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. The use of herbs and surgical instruments became widespread. The Charaka Samhita attributed to Charaka is arguably the principal classic reference. It gives emphasis to the triune nature of each person: body care, mental regulation, and spiritual/consciousness refinement.

Cataract surgery for the eye was known to the physician Sushruta in the first millennium BC, and 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. The eye would later be soaked with warm butter and then bandaged. The earliest surviving excavated written material dated to the 4th century AD containing the works of Sushruta is the Bower Manuscript. The Bower manuscript quotes directly from Sushruta and is of special interest to historians due to the presence of Indian medicine and its concepts in Central Asia. Some of the other works on traditional medicine are by Vagbhata, the son of a senior doctor by the name of Simhagupta. Early ayurveda had a school of physicians and a school of surgeons. Tradition holds that the text Agnivesh tantra, written by the sage Agnivesh, a student of the sage Bharadwaja, influenced the writings of ayurveda.

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

Physicians from Britain traveled to India to see rhinoplasty being performed by native methods. In 1974 reports on Indian rhinoplasty were published in the Gentleman's Magazine. Joseph Constantine Carpue spent 20 years in India studying local plastic surgery methods. He performed the first major surgery in the western world in 1815. Instruments described in the Sushruta Samhita were modified further in the Western World


SCIENTIFIC EVIDENCE
Chemical structure of curcumin used in ayurvedic medicine.
Researchers have found that Terminalia arjuna is useful in alleviating the pain of angina pectoris and in treating heart failure and coronary artery disease. It may also be useful in treating hypercholesterolemia. As a traditional medicine, many ayurveda products have not been tested in rigorous scientific studies and clinical trials. 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 in India. 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. 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.

Ayurvedic products, mainly herbs used for phytotherapy, have been tested with promising results. Studies suggest that Turmeric and its derivative curcumin are antioxidants. Tinspora cordifolia has been tested. Two varieties of Salvia have been tested in small trials among the medhya rasayanas (intellect rejuvenation), one trial provided evidence that Salvia lavandulifolia (Spanish sage) may improve word recall in young adults, and another provided evidence that Salvia officinalis (Common sage) may improve symptoms in Alzheimer's patients. Ayurvedic medicine may provide clues to therapeutic compounds in some cases. For example, derivatives of snake venom have various therapeutic properties. Many plants used as rasayana (rejuvenation) medications are potent antioxidants. Neem has beneficial pharmacological properties.

Azadirachta indica is believed to have immunopotentiating abilities and used often as an anti-infective. It enhances the production of IL-2 and increases immunity in human volunteers by boosting lymphocyte and T-cell count in three weeks.

The traditional trikatu mixture in ayurveda is made by combining black pepper, long pepper and ginger. This mixture increases appetite, promotes the secretion of digestive juices, and cures certain gastric disorders, particularly achlorhydria and hypochlorhydria. Mitra & Rangesh (2003) hold that cardamom and cinnamon stimulate digestive enzymes that break down polymeric macromolecules in the human body. Research suggests that T. arjuna is useful in alleviating angina pectoris and in treating heart failure and coronary artery disease. T. arjuna may also be useful in treating hypercholesterolemia.

Various Resorts in Kerala and Other South Asian Cities provide Ayurveda service:

And specialized treatment packages are available for the following ailments: Spondylitis, Backpain, Insomnia, Paralysis, Joint pains, Gastric disorders, Bronchial disorders, Slimming, Headache, BP, Cholesterol and Diabetic Management, Gynecological complaints, Piles & Fistula, Liver disorders etc.

Based On:

• Various papers, books, websites
• http://www.genserholidays.com/content/ayurveda/

9. Chinese Medicine and Ayurveda: Robert Svoboda and Arnie Lade.

Review: Chinese Medicine and Ayurveda. Svoboda, Robert and Arnie Lade. 1998. Delhi: Motilal Banarsidass Publishers Private Limited. Pp. 152. Rs. 150/-.
by D.P. Agrawal & Lalit Tiwari

Traditional Chinese and Ayurveda medicine constitute the two major legacies for health and healing from the ancient world. However, one distinction between the two is found in the fact that traditional Chinese medicine, as introduced to the West during the 70s and 80s, has a more physico-materialistic focus.
In both North America and Europe the past few years have seen a dramatic rise of interest in Chinese medicine and Ayurveda, and these two traditional medicine systems are now established as 'Alternative Medicine Systems'.
This book named Chinese Medicine and Ayurveda, written by Robert Svoboda and Arnie Lade, tries to convey to the reader a basic understanding of Indian and Chinese traditional medicine systems. In fact, they deal with both, Ayurveda and Chinese medicine, in the light of their own concepts of ideology, health and illness in this book.
This book is divided into three parts. The first and second sections deal with the basic theories and practice of Chinese medicine and Ayurveda, while the third section consists of a comparative study of both medicine systems, including an outline of what we know of their historical relationship with each other.
Part I contains nine small chapters on Chinese medicine system. In the first chapter, the writers deal with the origin and development of Chinese medicine system. They say, "description of some aspects of early medical practice in China are found in the Historical Memoirs (Shi ji), which is the first book in a series of dynastic records written about 500 BC. Subsequent works especially of the Han Dynasty (206 BC-220 AD) laid the groundwork for the medicine system. Three texts of this period stand out, the first is the Classic of Difficult Issues (Nan Jing) ; the second major work is, Discussion of Cold Induced Disorders (Shan Han Lung); while the third is China's first materia medica, Shen Nong's Materia Medica (Shen Nong Ben Cao)".
In the next two chapters, the authors describe the Tao and Yin-Yang philosophy and the concept of five elements. In Chinese philosophy Tao is denoted as the unmanifest source of creation that gives rise to the supreme ultimate from which the universe unfolds. In the passive state the Tao is empty and non-reactive, while in active state the Tao is seen as a universal progenitor, which creates reality and keeps it together, functioning, vitalized. The terms Yin and Yang refer to the principle of the inherent duality. Five elements are the main base of Chinese medicine system: wood, earth, fire, metal, and water. In this chapter the authors also describe the five elements which control the cycles.
"The Essential Substance" is the next chapter of this book where the writers describe the five essential substances that form the basis for the development and maintenance of the human body: Qi, Blood (xue), Essence (jing), Sprit (shen) and Fluids (jin ye). The authors inform us that these five substances have a dynamic relationship, supporting and nurturing each other for the benefit of the whole organism. Chinese medicine lays paramount stress on understanding the relationship of the organs (zang fu) with the various signs and symptoms manifest in the physical, emotional and mental levels of existence.
The authors describe the Chinese organ theory in the next chapter of this book. According to them Chinese medicine in general recognized the functions and patterns of ten organs which are: liver, heart, spleen, lung, kidneys (Yin organ), gallbladder, small intestine, stomach, large intestine, bladder (Yang organ), whose relationships are based upon correspondence with the Yin-Yang and five element theories. The next chapter deals with the Meridian system of Chinese medicine. The Meridian system has specifically four major functions: (1) to promote communication between the internal organs and the exterior of the body, and to connect the individual to the rhythms of the biosphere and the celestial sphere; (2) to regulate and harmonize the Yin and Yang as seen in the activities of the organs and substance; (3) to distribute Qi from the organ to the body; and (4) to protect the body by creating a protective shield. They describe these four functions in detail in this chapter. In Chinese medicine system illnesses are classified according to their origin from external or internal cause. When pathogenic forces disturb the body's equilibrium and harmony, the diseases are caused and the writers describe these concepts in their next chapter. In next two chapters, they deal with the diagnosis and therapeutics such as acupuncture, moxibustion, massage, etc.
Part II of this book is devoted to Indian medicine system, Ayurveda, and contains ten chapters. The first chapter of Part II describes the origins and development of Ayurveda. The authors deal with the Indian ancient texts like Charak Samhita, Sushruta Samhita, etc in this chapter. Second chapter describes the Sankhya philosophy of Ayurveda. They also draw a detailed diagram, in which this philosophy is summarized. The basis of Ayurveda is the three doshas (humours), which are vata (air), pitta (bile) and kapha (phlegm). The authors summarize the principles, the effects on the body and concepts of these three humors in their next two chapters. They discuss the three doshas, the elements from which they arise, increase and decrease in the body according to the properties (qualities) of the body; qualities, which we derive from our food, drink and our environment, and through our intrinsic chemistry. In the next chapter, the authors describe the body channels and their flow. The body possesses many channels (strotamsi) such as large and small, through which nutrients and waste move. According to the authors fourteen channels are primary channels of the human body; three of them deal with nutrition from outside, seven deal with tissue nutrition; and remaining channels deal with the elimination of wastes. In the next two chapters, the writers describe the human anatomy, body structure and constitution, respectively, according to the Ayurvedic texts. Ayurveda is basically a humoural medical system and conceives of three essential humours, which cause disease if they become imbalanced. The Ayurvedic concept of disease is discussed in the next chapter. The diseases are divided into three categories: endogenous, exogenous and mental. Next two chapters are devoted to the Ayurvedic concepts of 'Diagnosis' and 'Treatment'.
Part III of this book is very interesting as it deals with the comparison between the Indian and Chinese medicine systems. Part III has a total of ten chapters in which the authors compare these two ancient medicine systems through their origin, historical points of view, energetic-physiological point of view, consciousness, concepts of diseases, diagnosis and treatments etc. At the end, the authors concede that Ayurveda and Chinese medicine systems are both living systems of medicine with ancient roots, the oldest continuously practiced and recorded medical traditions in the world. Fundamental to both systems is the belief that an individual who lives according to the nature's laws remains healthy. The Chinese medicine system follows the concepts of Tao, Yin and Yang and the five elements, while Ayurveda is based on the Sankhya philosophy and follows the theory of Doshas, five elements, and the three attributes to explain their vision of the natural order. The authors believe that basically these themes of two different medicine paradigms are similar. Another common feature of both medical systems is the belief in an essential life force, called Prana by the Indians and Qi by the Chinese.
The authors of this book have done a really good job of comparing these two ancient traditional medical systems in a relatively brief book. Its very well illustrated also. The book contains two different appendixes, first is the 'Comparison of Some Important Medicinal Substances'; and second is 'The Use of Vital Points in Asia'. The first appendix is very important as in this section the authors compare some important medicinal substances, such as plants, between Ayurveda and Chinese medical system.
At the end, we would like to recommend that it's a very educative and informative book for those interested in ancient Oriental medical sciences.
Source:  http://www.infinityfoundation.com/mandala/t_rv/t_rv_agraw_chinese_frameset.htm

8. Similarities of Traditional Chinese Medicine and Ayurveda - by Pamela Nations-Weissman

Traditional Chinese Medicine (TCM) and Ayurveda use similar diagnostic procedures. In TCM, a constant flow of qi, which is the life force that flows through our bodies and the universe – is central to good health. When there is too little, too much, or stagnating qi, illness results. This same basic concept applies to the system of Ayurvedic Medicine, where the human body is viewed as a series of channels and disease is seen as an impairment to the flow of energy through these channels. Both TCM and Ayurvedic practitioners perform a series of examinations and observations which include: looking, listening, smelling, asking, and touching. Each symptom means very little by itself, and only when viewed in conjunction with other signs can a proper diagnoses come about. Both systems base diagnosis on an individual’s body type. TCM bases its analysis of body type on a Yin, Yang theory, which refers to polar opposites in the universe - like hot and cold, dry and damp. TCM practitioners see the body as a unified whole with opposing aspects-every element, function and feeling has a complementary opposite. They see illness as a result of yin/yang imbalance. A patient possessing Yin (being cold), qualities would exhibit a passive, quiet manner, whereas a Yang (being hot), individual would show an outwardly aggressive, talkative, irritated manner. Ayurvedic's classification of an individual's body type is based on Doshas. All individuals possess three doshas; however, at birth one dosha is usually predominant, and this dosha becomes that individual’s body type throughout their lives. The three doshas are Vata, Pitta and Kapha. A patient with mostly Vata (air-ether) traits could be tall, or short with a thin frame and prominent bones due to under-developed muscles. Their extremities tend to be cold, and eyes are small with thin lashes. They suffer from dryness of the skin, eyes and nails being brittle, they are nervous, active and alert. Pitta individuals are generally medium height with a moderate weight frame. The skin is soft and warm and not as dry as Vata types and they have sharp and penetrating eyes. Pitta types can be aggressive and intelligent, determined, irritable and at times jealous. Kapha individuals tend to have large, heavy frames and cool skin, which is on the pale and oily side. They usually have big attractive eyes with thick lashes and their minds are calm, slow and receptive. They can be greedy, attached and self-contented, but also steadfast and loyal. Appearance also is a factor in TCM, where a strong robust appearance indicates strong organs, and a weak looking, frail appearance would indicate weak organs. The order of examination is of the utmost importance and some signs are far more significant than others in diagnosis, such as the pulse and tongue. This diagnostic emphasis on the pulse and tongue common to both TCM and Ayurvedic systems. Both systems believe that the best time to take a pulse is in the morning when the body is at rest and the pulse is cool. The best time is before 10 a.m. after expelling stool and urine and before eating. TCM suggests taking a pulse at the radial artery near the wrist, although it may be felt at various points of the body. Ayurvedic Medicine also suggests taking the pulse at the radial artery, but has different points of location on the wrist for each of the three doshas. Finger positioning is the same in both systems, where the index, middle and ring finger drape over the top of the wrist and rest on the underside of the wrist, with the index finger closest to the palm of the hand. Both systems distinguish between various types of pulse. In TCM they are based on speed, width, strength, shape and quality, length, and rhythm. TCM has about eighteen primary types of pulses which are very important in determining possible disharmonies. Ayurvedic Medicine categorizes the different pulses by types of ailments. For example, an asthmatic individual would have a thin, steady, accelerated, hard, speedy, intense, hollow pulse that could be felt under all three fingers. By contrast, an obese person would have a thick, slow pulse which is the same as a person with excess phlegm in the system. According to Ayurvedic Medicine, a healthy pulse should be continuously cool and slow in the morning, hot at noon, and fast in the evening. In TCM various areas on the wrists correspond with different organs. For Example, first position on the left wrist corresponds to the heart, but on the right wrist it corresponds to the lungs, or second position on the left wrist corresponds to the liver, and on the right it corresponds to the spleen and so on. This same system of “wrist/organ correspondence” is also true in Ayurveda, where the three wrist positions reveal the health of twelve different body organs. This correspondence is possible because certain “meridian” or energy lines connect the organ energy currents to corresponding wrist positions. The tongue is another important factor in determining an individual’s health. In TCM, the tongue’s color is of the utmost importance, a normal tongue would appear pale red and somewhat moist. A pale tongue would indicate that there is deficient blood, qi, or excess cold. A red tongue would be a sign of a heat condition in the body, and scarlet would signify extreme heat. A purple tongue indicates that qi and blood are not flowing harmoniously and pale purple signifies an obstruction related to cold. In general, a lack of flow due to cold makes the tongue appear moist, and a heat condition would result in a dryness of the tongue. The coating, fur, or moss on the surface of the tongue is the result of spleen activity. The tongue moss covers the whole surface or patches of the surface of the tongue and can vary in thickness, color, texture or general appearance. In a healthy individual the density of moss is relatively uniform, although it may be slightly thicker in the tongue’s center. The moss is thin, whitish, and moist, and the tongue’s surface can be seen through it. A thin moss can be normal, but during an illness it may be a sign of deficiency. A very thick moss is nearly always a sign of excess. Ayurvedic medicine is very similar its observation of the tongue. The color, size shape and coating help in diagnostic procedures. A blackish brown color shows Vata disorders. Yellow, green or reddish colors suggest Pitta problems in the liver or gall bladder. Kapha problems are revealed by a whitish color. Blue may suggest heart problems, whereas blue or purple would indicate stagnation or liver disorders. The coating of the tongue suggests toxins in the system, e.g. when only a thin coating is on the tongue, the person is generally healthy. A thick, white coating indicates Kapha. Thick greasy, yellow or inflamed tongues suggest fermentation or Pitta conditions. Both TCM and Ayurveda use the tongue as a map to the diagnosis of various organs. The specific areas of various “tongue/organ correspondences” are remarkably similar in both systems of diagnoses e.g. the heart being at the very tip, the stomach in the middle and kidneys located in the back area of the tongue. While both tongue and pulse play an important role in determining illness, other factors such as facial color also need to be considered. In TCM the color of the face and it’s moistness are closely related to the body’s Qi and blood. The Nei Jing states that, “all the Qi and Blood of the Meridians pour upward into the face.” Normal and healthy facial color would appear shiny and moist. White is associated with disharmonies of deficiency or of Cold, whereas a darkness or blackness, usually the greatest under the eyes, is associated with deficient kidneys and congealed blood. In Ayurveda, facial observation deals mostly with the expressions of the individual. For example, liver lines between the eyebrows are a sign of repressed anger, whereas worry lines across the forehead signify excess Vata or worry, and dark under eye rings suggest a kidney disorder. Observation of the eyes in diagnoses is also very important to both healing systems. TCM states that although it is the liver that opens into the eyes, the health of all the organs is reflected in them because the pure Qi of all the organs, “pours through the eyes.” Lively eyes indicate that the Qi is uninjured, stiff “wooden,” inflexible eyes show either a Wind or a deficient condition, and if the whites of the eyes are red, it is a sign of a Heat condition caused by external pernicious influences or excess heat of an organ. Ayurveda believes that the eyes help to show an individual’s dosha, (Vata, Pitta, or Kapha). Generally, Vata eyes are small and unsteady, Pitta eyes are sharp and piercing, reddish or bloodshot, and Kapha eyes appear large, wide and white. Healthy eyes are characterized as, “serene, cheerful, and beautiful.” Observation of an individual’s secretions and excretions is another necessary step when diagnosing an illness in both TCM and Ayurveda. In TCM, the principal secretions and excretions are phlegm, vomit, urine and stool. Because the physician may see phlegm and vomit, they are considered part of the “Looking Examination”. Urine and stool are usually discussed with the patient and are therefore covered in the “Asking Examination”. The same is true in Ayurveda where by asking and observing, a physician can gain knowledge of an individual’s constitution through the type of secretions and excretions they exhibit. By taking all of these signs into consideration, weighing and comparing them to other signs in the examination, an accurate diagnoses is eventually attained. Although TCM and Ayurveda practice many of the same diagnostic techniques, this thesis also illustrated how each system is distinct through its discussion of Doshas and Qi. Both TCM and Ayurveda are ancient healing systems of the East which are finally being valued for their non-invasive techniques here in the West. In contrast to Allopathic medicine which simply treats specific symptoms, both Eastern systems view the patient as a unique individual whose habits and lifestyle must be taken into consideration when making a diagnosis and prescribing treatment. As a result of this individualized, holistic approach, both TCM and Ayurveda offer patients a viable alternative to traditional Western medicine.
Source: http://www.naturalhealthweb.com/articles/nations-weissman3.html

7. Modern Drugs of Botanical Origin

Several drugs available in the market today are synthetic modifications or copies of the naturally obtained substances. Plant-derived drugs are being widely used not only in developing countries but also in the advanced countries. According to a recent report, 25% drugs used in the United States are of plant origin. Given are few modern medicines that are based on the derivatives of medicinal plants.

Modern Medicinal Compound	Plant origin (botanical name)	Action
Atropine	Atropa bellodena	Anticholinergic
Codeine	Papaver somniferum	Analgesic, antitussive, antidiarrheal
Colchine	Colchium autumnale	Antitumor agent, antigout
Digoxin	Digitalis purpurea	Cardiotonic
Ephedrine	Ephedra distachy	Sympathomimetic, antihistamine
Reserpine	Rauwolfia serpentina	Antihypertensive, tranquilizer
Salicylic acid	Salix spp	Anti-inflammatory
Taxol/Paclitaxel	Taxus brevifolia	Antitumor agent
L-Dopa	Mucuna pruriens	Aniparkinsonism
Quinine	Cinchona ledgeriana	Antimalarial, anti-inflammatory, analgesic

Source:

The Healing Power of Rainforest Herbs by Leslie Taylor.

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http://ayurinfo.wordpress.com/2011/09/01/modern-drugs-of-botanical-origin/