What Is Ayurveda
Introduction
Ayurveda is the ancient Indian system of natural and holistic medicine which advices on complete well-being of living beings. Ayurveda means “Science of life” (the Sanskrit root Ayur means “longevity” or “life” and Veda means “Science” or Knowledge).
The knowledge of Ayurveda was passed orally through a lineage of sages in India until it was collated into text more than five thousand years ago.
While allopathic medicine tends to focus on the management of disease, Ayurveda bestows us with the knowledge of how to prevent disease and how to eliminate its root cause if it does occur.
Very few health systems in the world define life (ayu) based on the coordination of the soul (atma), mind (manas), the senses (indriyas), and the body (sharira). Inherent in Ayurvedic principles is the concept that you are capable of taking charge of your own life and healing.
Ayurveda was handed down to mankind from the sages of ancient India, who were said to have been imbued with the knowledge of health and healing through their meditation. Decades of clinical experience in India and abroad has helped to validate this system of medicine.
Ayurveda comprises the elements of medicine and diet, yoga, meditation, massage therapy and detoxification. Here we are focused on massage therapy alone.
The oldest known texts on Ayurveda are the Charaka Samhita, Sushruta Samhita, and the Ashtanga Hrudaya. These texts detail the affect that the five elements found in the cosmic system – Earth, Water, Fire, Air, Space – have on our individual system, and expound on the importance of keeping these elements balanced for a healthy and happy life.
Ayurvedic Basic Principles
Ayurveda recognises two ultimate universal principles of spirit and substance from which arise the five great elements:
Prithvi – Earth,
App – Water,
Tejas or Agni – Fire ,
Vayu – Air, and
Akash – Ether or ‘Cosmic’.
All the living and non-living things in this universe are made up these five elements in a particular combination.
From the above five elements, the three biological forces or ‘Doshas’ arise in order to manage the biological functions in the body. The Doshas are the underlying energetic forces behind the workings of both body and mind. These energies combine to create the unique qualities of each individual.
Ayurveda names these basic energies Vata, Pitta, and Kapha. Vatha arises as subtle form from Ether and Air, Pitha from Fire and Water and Kapha from Earth and Water. Everybody has all three energies, though people experience each of them to a greater or lesser degree. These energies also have functional responsibilities within the body. Each of us also has one element that tends to get out of balance more easily that the others and this is termed our “dosha” status.
Dosha literally means ‘fault’ or which can malfunction. It comes from ‘dush’ meaning error and relates to the prefix ‘dys’ (from Greek), as in dysfunctional.
- Vata is composed of air and ether and is the energy responsible for movement, circulation, the transport of nervous impulses and prana, the life force. People who are born with high amounts of Vata tend to feel spacey, anxiety-ridden and isolated when they are out of balance.
They are not good at managing their energy levels. They are prone to dry skin, constipation, pain, panic attacks, anorexia, addictions, and sciatica among other things. When they are in balance, they are creative, clear, spontaneous, funny and always planning a trip somewhere new. Regularity, relaxation, warmth and sleep help to keep Vata in balance.
- Pitta is composed of fire and water and is the energy responsible for metabolism, the digestive fire, enzyme production and heat.
People who are born with high amounts of Pitta tend to feel irritated, jealous, critical, self-critical, competitive, impatient and bitter when they are out of balance. They are prone to inflammations, skin, liver and eye disorders, heartburn, and sensitive teeth among other things. They manage their energy well. When they are in balance, they are highly intellectual, leaders, brave, teachers and love to be the centre of attention.
- Kapha is composed of earth and water and is the energy responsible for storage, protection, lubrication, mucus and the production of fats and oils. People who are born with high amounts of kapha tend to be greedy, apathetic, slow, heavy, and cloudy-headed when they are out of balance.
They are prone to hypothyroidism, obesity, clogged arteries, oily skin, and diabetes among other things. They tend to hoard and store their energy. When they are in balance, they are compassionate, steady, articulate, healthy, sweet, and reliable, and love food, sleep and laughter. Letting go, embracing change and activity as well as avoiding too much routine helps to keep Kapha in balance.
These are recognized as being fundamental to all life and are seen in the processes of growth, maintenance, and decay. Their actions are named anabolism, metabolism, and catabolism in the western sciences. Life, light, and love exemplify all these energies and are found in our environments at every moment on every level.
These energies combine in limitless ways to create the unique qualities of each individual. When you become aware of these qualities within yourself, you take the first steps toward creating a healthy life. Ayurveda assists you in identifying these energies in your body and shows you how to more fully experience their gifts and to gain freedom from their limitations. By working with the body’s unique nature, you are able to create true health.
In the Ayurvedic approach to life and health, we recognize how these energies are at work at each moment in our bodies and minds. When we recognize this, we can begin to create balance for ourselves by countering the destructive forces with positive actions.
There are seven types of tissues or bodily structures collectively categorised as per their function called Dhatus. These dhatus takes part in daily physiological activities and changes in the body.
They are Rasa (Plasma), Raktha (Blood), Mamsa (Muscle), Medas (Fat) Asthi (Bones), Majja (Marrows) and Sukra (Reproductive cells).
Malas (bodily wastes)
There are three main bodily wastes or excretions are explained called Malas. They are Sweat, Urine and faeces. As per Ayurveda those wastes are also plays important role in human metabolism.
Agni (Universal Energy)
Presence of Universal energy makes the bodily constituents to form and disintegrate itself for the effective physiological and psychological functions.
Manas (Satwa or Mind)
Mind is said to be the bridge which connects the Athma (Soul or Spirit) with the Sense organs and the Body.
Atma (Soul or Pure Spirit)
Ayurveda adopts the existence of Atma from the Indian Philosophy with the one the “life” exists. Atma is the extreme control where all others are just tools of Atma.
The combination of doshas you are born with is called your ‘Prakriti’ or original constitution and includes inherited traits, individual characteristics such as body frame, eye colour, digestive capacity as well as tendencies e.g. emotional balance.
In Ayurveda, each person is seen as having their own unique, natural beauty. When a person is healthy, happy and at peace with themselves their energy radiates positively.
Most people have two doshas that are more or less equally dominant, with the remaining one less dominant. There are seven types of Prakriti explained basic and sixty four types differentially. Your Prakriti can change due to factors such as diet, lifestyle, climate, pollution, work, relationships and even the passage of time e.g. Vata increase with age, particularly in women. An excess of a particular dosha or doshas can bring ill health. This change in the dosha status is called Vikruthi or disequilibrium.
Health in Ayurveda
Disease
The discordance of body elements (Doshas, Datus, Malas, Agni etc) is called disease and their concordance is the Wealth, so a group of symptoms produced as a result of amalgamation of dosha and dushya is called disease.
Causes of Diseases
The vitiated Doshas are the prime causative factor for a disease. The vitiated Doshas behave in different patterns and elicit various signs and symptoms in regard to their vitiation, direction of spreading, area of localisation and manifestation. Vitiation of Doshas happened in two ways normally and abnormally. The normal vitiation is produced by the inevitable and natural variations, and various stages of digestion. This type of vitiation normally does not need any treatment the conditions subside automatically. Abnormal vitiation is caused by deliberate exposure to specific etiological factors, both external and internal, abuse of the function of sense organs, wrong bodily habits, suppression of body urges, ill food habits, avoidance of seasonal and daily regimes, lack of body care, incompatible combinations of food, and constant exposure of mind to bad feelings like greed, jealousy, anger etc.
Diagnosis
Before the treatment is undertaken by a physician, disease is to be diagnosed properly. Ayurveda offers several ways for the proper diagnosis of the disease. Finding the root cause of the imbalance of body and psychic components is of prime importance. Once the root cause of the disease is identified then an effective means of treatment can be formulated. Basically, the diagnosis is done by two methods. Roga Pareeksha and Rogi Pareeksha. Every investigation is done by Prathyatsha (observation) Anumana (Reasoning) and Aptopadesa (Authority).
Examination of Disease (ROGA PAREEKSHA)
Ayurveda has studied the pathological stages of Dosha, Dhatu, and Mala; their symptoms and their effects on the body. In the light of this study, the disease is diagnosed on the basis of examination of the five factors or Nidanapanchaka.
- NIDANAM
Nidanam is the Causative factor of the disease or etiology and the Doshas get imbalanced by this factors.
- POORVAROOPAM
Before the actual onset of a disease some symptoms develop by the vitiating doshas and they give clues about the forthcoming disease – such symptoms like excess sweating Diabetes are called Poorvaroopa or in Prodromal Symptoms.
- ROOPAM
This is the clear cut appearance or signs and symptoms of the actual manifestation of a disease like the poly uria and hyperglycaemia in diabetes.
- UPASAYA
This is a form of diagnosis by a judicious application of therapeutics, diet or conduct of life when the physician is in doubt about a particular ailment and if this produces relief in the symptoms constitutes Upasaya and when it aggravates the symptoms this constitutes Anupasaya. This is a trial-and-error treatment.
- SAMPRAPTHI :-
This is the pathogenesis of a disease ie the action of doshas on different tissues (dhatus) and malas which result in disease. So, the course of the vitiated doshas could be identified in six stages Chaya (the stage of accumulation of doshas, Prakopa (Excitation), Prasara (Process of Progressive spread), Sthanasamsraya (Specify location in dhatus or malas) Vyakthi (manifestation) and Bheda (differenciation).
Examination of the patient (ROGI PAREEKSHA)
Primarly this is done by three ways
- a) Darsana Pareeksha which is the observation and inspection of the patient’s physical and mental status.
- b) Sparsana Pareeksha which is by palpation, percussion, auscultation and Pulse diagnosis.
- c) Prasna Pareeksha which is done by interrogating the patient. Among these Nadi Pareeksha or Pulse diagnosis is very important in which the Physician feels the radial artery pulsations in the wrist of the patient and through his experience he can get a clear picture of the millieu
There are other methods of investigation. Ashtasthana Pareeksha or Examination of eight location.
Nadi – Examination of Pulse
Jihwa – Examination of Range
Malam – Examination of Stool
Muthram – Examination of Urine
Sabdam – Examination of Voice
Sparsam – Examination of Feelings
Drik – Examination of Eyes and Vision
Akruthy – Examination of Physique
DASAVIDHA PAREEKSHA (Ten step diagnosis)
Dooshyam – Examination of Dhatus and Malas
Desam – Examination of location and surroundings
Balam – Examination of Strength of the disease and Patient
Kalam – Examination of Season
Analam – Examination of Agni
Prakruthi – Examination of Constitution
Vayas – Examination of Age
Satwam – Examination of Mental Power
Satmyam – Examination of compatibility
Aharam – Examination of food habits
DIAGNOSIS
Before the treatment is undertaken by a physician, disease is to be diagnosed properly. Ayurveda offers several ways for the proper diagnosis of the disease. Finding the root cause of the imbalance of body and psychic components is of prime importance. Once the root cause of the disease is identified then an effective means of treatment can be formulated. Basically, the diagnosis is done by two methods. Roga Pareeksha and Rogi Pareeksha. Every investigation is done by Prathyatsha (observation) Anumana (Reasoning) and Aptopadesa (Authority)
ROGA PAREEKSHA (EXAMINATION OF DISEASE)
Ayurveda has studied the pathological stages of Dosha, Dhatu, and Mala; their symptoms and their effects on the body. In the light of this study, the disease is diagnosed on the basis of examination of the five factors or Nidanapanchaka.
- NIDANAM
Nidanam is the Causative factor of the disease or etiology and the Doshas get imbalanced by these factors.
- POORVAROOPAM
Before the actual onset of a disease some symptoms develop by the vitiating doshas and they give clues about the forthcoming disease – such symptoms like excess sweating Diabetes are called Poorvaroopa or in Prodromal Symptoms.
- ROOPAM
This is the clearcut appearance or signs and symptoms of the actual manifestation of a disease like the polyuria and hyperglycaemia in diabetes.
- UPASAYA
This is a form of diagnosis by a judicious application of therapeutics, diet or conduct of life when the physician is in doubt about a particular ailment and if this produces relief in the symptoms constitutes Upasaya and when it aggravates the symptoms this constitutes Anupasaya. This is a trial-and-error treatment.
- SAMPRAPTHI :-
This is the pathogenesis of a disease i.e. the action of doshas on different tissues (dhatus) and malas which result in disease. So, the course of the vitiated doshas could be identified in six stages Chaya (the stage of accumulation of doshas, Prakopa (Excitation), Prasara (Process of Progressive spread), Sthanasamsraya (Specifi location in dhatus or malas) Vyakthi (manifestation) and Bheda (differenciation)
ROGI PAREEKSHA (Examination of the patient)
Primarily this is done by three ways
- a) Darsana Pareeksha which is the observation and inspection of the patient’s physical and mental status.
- b) Sparsana Pareeksha which is by palpation, percussion, auscultation and Pulse diagnosis.
- c) Prasna Pareeksha which is done by interrogating the patient. Among these Nadi Pareeksha or Pulse diagnosis is very important in which the Physician feels the radial artery pulsations in the wrist of the patient and through his experience he can get a clear picture of the milieu interior.
There are other methods of investigation. Ashtasthana Pareeksha or Examination of eight location.
Nadi – Examination of Pulse
Jihwa – Examination of Range
Malam – Examination of Stool
Muthram – Examination of Urine
Sabdam – Examination of Voice
Sparsam – Examination of Feelings
Drik – Examination of Eyes and Vision
Akruthy – Examination of Physique
DASAVIDHA PAREEKSHA (Ten step diagnosis)
Dooshyam – Examination of Dhatus and Malas
Desam – Examination of location and surroundings
Balam – Examination of Strength of the disease and Patient
Kalam – Examination of Season
Analam – Examination of Agni
Prakruthi – Examination of Constitution
Vayas – Examination of Age
Satwam – Examination of Mental Power
Satmyam – Examination of compatibility
Aharam – Examination of food habits
SHAD CHAKRAS
There are 350,000 Nadis (Nerves or channels) in the Human body according to Tantric sciences. Among them Sushumna (Spinal cord) is most important. Two Nadies or channels called Ida and Pingala are situated respectively in the left and right side of the Sushumna which are in some way related to the sympathetic and parasympathetic chains. There are six centers of nerve control attached to the six knots of Sushumna called Chakras in addition to the brain which is the seventh center. A yogi
(Sage) can stimulate these chakras by concentration through the process of Pranayama (controlled respiration) and Dhyana (meditation) which liberates special kind of energy called ‘Kundalimi Sakti (Serpent Power) and he develops super – natural powers.
Srothas
The word ‘Srothas’ means any tract, vessel, channel, aperture or cavity which is covered by some solid tissue. Generally, the words Srotas, Sira, Dhamani and Nadi were used to denot all channels in the body which carries substances from one place to another. The body components ie Tridoshas, Dhatius and Malas etc are passing through these channels to perform their perfect functions. The psychic components also got their own special channels in the body.
Disease
The discordance of body elements (Doshas, Datus, Malas, Agni etc) is called disease and their concordance is the Wealth, So a group of symptoms produced as a result of amalgamation of dosha and dushya is called disease.
Causes
The vitiated Doshas are the prime causative factor for a disease. The vitiated Doshas behave in different patterns and elicit various signs and symptoms in regard to their vitiation, direction of spreading, area of localisation and mainfestation. Vitiation of Doshas happened in two ways normally and abnormally. The normal vitiation is produced by the inevitable and natural variations, and various stages of digestion. This type of vitiation normally doesnot need any treatment the conditions subside automatically. Abnormal vitiation is caused by deliberate exposure to specific etiological factors, both external and internal, abusement of the function of sense organs, wrong bodily habits, suppression of body urges, ill food habits, avoidance of seasonal and daily regimes, lack of body care, incompatible combinations of food, and constant exposure of mind to bad feelings like greed, jealousy, anger etc.
Classification
Ancient Scholars have divided diseases into various types and various points have been taken into consideration for the classifications.
1) Trividha Rogas :-
Nija, Aganta and Manasa are Trividha Rogas. Nija consists of diseases which are produced by the vitiations of Doshas (endogenous) Agantu diseases occur due to external factors like trauma, infections, poisons etc (Exogenous) Manasa or mental diseases occur either due to gaining of undesirable things or due to the loss desirable things.
2) Chaturvidha Rogam :-
Agantu, Vatnaja (due to vitiation of vatha) Pittaja (due to vitiations of pitha) and kaphaja (due to vitiation of kapha)
3) Two types according to the prognosis Sadhya (curable) and Asadhya (incurable).
4) Two types according to the strength of diseases mrudu (mild) and Daruna (Severe)
5) Two types according to the site
Sarira (Physical) and Manasa (Mental)
6) According to the nature two types
Uttana (Superficial) and Gambhira (Deep)
7) Ousadhasadhya (Medical) and Sastrasadhya (Surgical)
8) Adhibhautika (diseases due to the physical environments) Adhidaivika (diseases produced due to the anger of various divine or evil powers)
Adhyatmika (diseases due to physical and mental condition)
9) Swatantra (with clear symptoms and etiology) and Paratantra (without clear symptoms and etiology)
10) Nanatmaja Vyadhi (due to only one dosha)
Samanyaja Vyadhi (due to more than one dosha)
Treatments in Ayurveda
Aim of Ayurvedic treatments are
- To cure the diseases in patients
- To preserve and improve the health among healthy people.
Ayurvedic treatments are generally classified in to two
- Sodhana Chikitsa (Purification Therapy-Panchakarma)
Here the body is being treated aiming to purify with techniques like Panchakarma (five types of cleansing methods). This is ultimately aiming to expel the toxins from the body and to normalize all metabolic functions.
- Samana Chikitsa (Pacifying therapy)
This is to treat the body with herbal medications in order to relieve the symptoms and signs, also to keep equilibrium of bodily constituents.
Ayurvedic Medicines
Medicines (Drug) in Ayurveda are termed as Bheshajam or Oushadham which means the substance which helps the Doctor to cure the diseases. A drug which cures the diseases and preserves the health of the individual is known as Prasastha Bheshajam (ideal drug). The Oushadham must be of good quality, should posses good biochemical properties, should be conveniently processable and it can be applied in the different stages of the disease. All the drugs are made of Panchamahabhoothas. So, the disturbance in the harmony of human being can be corrected with the help of medicines which are vegetable, animal or mineral origins. Ayurveda explain no substance in this Universe without medicinal property.
Constitutional Diet
Followers of Ayurveda use a precise system to ensure that the foods they eat suit their body type and stay true to their inborn constitution.
Ayurveda lists six tastes:
- Sweet: (sugar, sweet fruits, vegetables, cereals etc.) Functions – cooling, nourishing and strengthening, promoting growth of all tissues.
- Sour: (adds zest e.g. citrus fruits, tomatoes, cheeses, dairy, salad dressings) Functions – heating, stimulating appetite, responsible for secretion and salivation.
- Salty: (soy sauce, seaweeds and salt) Functions – stimulating digestion, heating.
- Pungent: (hot, spicy flavours- chillies, mustard) Functions – heating, improving digestion and circulation, keeping the mouth clean.
- Bitter: (rhubarb, spinach) Functions – cooling, healing taste, promoting digestion
- Astringent: (makes tongue tingle: unripe bananas, pomegranate) Functions – cooling, healing taste, promoting digestion.
These together stimulate our taste buds and all aspects of digestion.
Effects of tastes on doshas:
Sweet, sour and salty decrease vata, but pungent, bitter and astringent increase it.
Sweet, bitter and astringent decrease pitta, but sour, salty and pungent increase it.
Bitter, pungent and astringent decrease kapha, but sweet, sour and salty increase kapha.
Vata types should avoid excess caffeine, alcohol and dried or frozen foods.
Pitta types should avoid excess caffeine, and alcohol as well as highly spiced and greasy foods.
Kapha types should avoid dairy products, sweet things, heavy starchy foods and iced food and drinks.
Treatments - Chikitsa
Ayurveda uses two main modalities in the treatment of disease. These are SODHANA CHIKITSA and SAMANA CHIKITSA. Each type of disease management has its own importance and appropriateness depending on the constitution and condition of the patient, the time, the nature and stage of the illness.
SODHANA CHIKITSA (Eliminating Therapy)
The main aim of this therapy is to eliminate the causes of the disease and restores the balance of the body constituents. These Sodhana treatments are exclusively explained as follows.
- Poorva Karma (Preparatory treatments)
- Pancha Karma (Main treatments)
- Paschat Karma (Post treatment care)
POORVA KARMA
These are the procedures which facilitate the expulsion of toxins and impurities from the deep structures of the body and to move it into the structures like gastro – intestinal tract where Pancha karma therapy can eliminate it completely. So Poorva karmas are essential for the success of Pancha karma’s deep cleansing. The two processes used to prepare the system for cleansing are:-
1) SNEHANA and 2) SWEDANA
SNEHANA
This is the oleation and saturation of the body with SNEHA (medicated oils, medicated ghee, animal fats, and fat from bone marrow) which is applied externally or internally. External application is known as Abhyanga and internal application is known as Snehapana.
ABHYANGA
This is the application of medical oil on the body and doing the massages. This is advised to be practiced daily as there is no other daily routine as beneficial as this for preserving youthfulness, toning up the body, pacifying Vatha troubles, sound sleep, preventing skin diseases and for long life.
SNEHAPANAM
This is the application of Sneha orally as a preparatory process for Pancha Karma and also ass a therapeutic procedure for some ailments. In the former case the patient has to take the Sneha for seven days or until his/her body become completely oleated. In the latter case the administrations of sneha will be as per condition of the patient.
SWEDANA (Sudation)
This is the therapeutic application of heat to the body by various methods. When Snehana looses up the doshas accumulated in the body, with Swedana, they melt, flow out and accumulate in the bowels then it is easy to expel them out with Pancha Karma. Also Swedana is a very good treatment for Asthma, Cough, Obstruction of body channels and for Vatha and Kapha disorders.
Ayurvedic Medicines
Medicines (Drug) in Ayurveda is termed as Bheshajam or Oushadham which means the substance which helps the Doctor to cure the diseases. A drug which cures the diseases and preserve the health of the individual is known as Prasastha Bheshajam (ideal drug). The Oushadham must be of good quality, should possess good biochemical properties, should be conveniently processable and it can be applied in the different stages of the disease. All the drugs are made of Panchamahabhoothas. So, the disturbance in the harmony of human being can be corrected with the help of medicines which are vegetable, animal or mineral origins. Ayurveda explain no substance in this Universe without medicinal property.
Properties of Medicine
Like other things in this Universe Dravya is also made up of five eternal elements (Panchabhootha). The Panchabhootha composition has to be ascertained on the basis of the taste of the drugs, which are Madhura (Sweet), Amla (Sour), Lavana (Salty), Katu (Pungent), Thikta (Bitter) and Kashaya (Astringent). These tastes are predominated by the Panchabhoothas as follows:
Madhura – Earth & Water
Amla – Earth & Fire
Lavana – Water & Fire
Katu – Air & Fire
Thikta – Air & Ether
Kashaya – Air & Earth
Among these tastes Madhura, Amla and Lavana pacify Vatha; Katu, Thikta & Kashaya can pacify Kapha; and Kashaya, Thikta & Madhura pacify Pitha. There are many other factors which are taken into consideration while selecting a drug. They are Gunas (Attributes) which are twenty types, Virya (the Potency) which are two viz., Seetha (cold) & Ushna (hot), Vipaka (the taste comes out of the digestion of the drug) which are three types and Prabhava (the specific independent action).
Medicine Preparation
There are various types of Ayurvedic medicines preparation explained in Ayurvedic Texts. This is exclusively known as “Bhaishajya Kalpana”. Even though the basic Ayurvedic books like Charaka Samhita, Susrutha Samhita and Ashtanga Samgraha contain relevant explanation for medicines, ‘Sarangdha Samhita’ is treated as the authentic book for Bhaishajya Kalpana which was compiled during 13th century. Also, Bhavaprakasa (16th century), Yoga Ratnakara (17th century) and Bhaishajya Ratnavali (18th century) contain deep explanations about the various types of medicines and its preparations. The method of preparation of the medicines will be vary according to the nature of the raw materials used like plant origin, animal origin, fresh or dry herbs etc; according to the channel of administration like external or internal and according to the modes of preparation.
The system of Ayurveda embraces within its fold drugs of plant, animal and mineral origin, both single drugs and compound formulations. Although Ayurveda does not rule out any substance from being used as a potential source of medicines, presently more than 1000 single drugs and 8000 compound formulations of recognised merit are in vogue. All the main classical works on Ayurveda, such as, Charaka Samhita, Susruta Samhita, Ashtanga Samgraha and Ashtanga Hrudaya deal with drugs, their composition and action in addition to the other aspects of medical system. Some Ayurvedic books known as Nighantugrandhas like Dhanwanthari nighandu, Bhavaprakasa nighandu, Raja nighandu etc deal mainly with single drugs, describing their habitat, characteristics and therpeutic action. Ayurvedic compound formulations are divided into two groups namely Kantaushadi (pre dominently plant drug) and Rasaushadi (pre dominently metals and minerals). Sarangadhara Samhita, Chakradatta, Bhaishajya Ratnavali, Sahasrayogam etc. deals with both groups. Rasendra Sarasangraha, Rasaratna Samucchaya, Rasa Prakasa Sudhakara, Ayurdeva Prakasa etc. deals only with Rasaushadi group. There are several categories of Kantaushadi formulations like Kashaya, Asavarishta, Avaleha, Ghrita, Thaila etc. and Rasaushadis such as Bhasma, Pisti, Lauha, Mandura, Kupi Pakva Rasayana etc.
All the medicinal preparation are taken alone or with proper Anupana
ANUPANA.
Anupana is an adjunct administered either along with or just after the main medicine to enhance its therapeutic action.
Eg: Honey.
SWARASA
The liquid juice fresh macerated plant material obtained by pressing through a cloth is called Swarasa.
- : Ardraka Swarasam (juice of Ginger) used for hydrocele, Cough, Asthma, Sinusits
KALKA
Kalka is the fine paste of macerated fresh plant material
- : Nimba Kalka (Paste of Neem leaves) used for skin problems.
CHURNA
The fine sieved powder of well-dried drug(s) is called Churna.
- : Ashtachoornam used for dyspepsia, indigestin
KASHAYA (KWATHA)
Kwatha is the filtrated decoction obtained by boiling coarse power of drug(s) in proportion of 4,8 or 16 times of water reduced to one fourth.
- : Rasnerandadi Kashayam used in various Arthritic Conditions.
HIMA KASHAYA
This is the extractive obtained on straining through cloth of powdered drugs soaked in water overnight.
- : Saribadi hima kashayam used in excessive thirst, hemoptysis.
PHANTA
(The drug is powdered first. Fourtimes the quantity of boiling water is added to it and kept for some time. When cooled it is filtered and used). The planta is the infusion obtained by pouring fourtimes of boiling water on the powdered drug(s) and strained when cooled.
- : Pancha Kolaphantam used for digestive power, taste etc.
ASAVA AND ARISHTA
Asavas and Arishtas are medicinal preparations made by soaking the drugs either in powder form or in the form of decoction, in a solution of sugar or jaggery, as the case may be, for a specified period of time, during which it undergoes a process of fermentation. So if the drugs are steeped in water only for fermentation, the product is Asava, if they are steeped decoctions of particular herbs, the product is Arishta.
- : Kumaryasavam (for Aloevera) used for improving general health.
Draksharishtam (from Indian gooseberry) used in anemia, emaciation, cough etc.
ARKA
Arka is liquid preparation obtained by distillation of certain drugs soaked in water using the distillation apparatus.
- : Ajamodarka used in indigestion etc.
AVALEHA
Avaleha or Lehya is a semi solid preparation of drugs, prepared with the addition of sugar, jaggery or sugar-candy and boiled with prescribed drug juice or decoction.
- : Vilwadi Lehyam used in nausea, vomiting, indigestion.
VATI AND GULIKA
Medicines prepared in the form of tablets or pills are known as Vati and Gulika. These are made of drugs of plant, animal or mineral origin.
eg : Vyoshadi Vatakam used in Sinusitis, Cough, Dyspnoea
GHRUTA AND TAILA
Ghruta or Tailas are prepared by boiling ghee with prescribed Kashayas and Kalkas of drugs according to the formula. In this process, the active principles of the ingredients being absorbed.
- : Brahmi Ghrutham used in Memory loss, Pinda Thailam used in Arthritic pain.
This type of preparation is collectively known as Sneha Kalpana. These types of preparation can be used for internal or external application like Snehapanam, Nasyam, Vasthy or Abhyanga.
Other types of preparations explained like:
Lavana (preparation with salt)
Kshara (Alkaline preparation)