Ayurveda - Concept and Principles

Ayurveda - Concept and Principles

The Body Matrix

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

Panchamahabhutas

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

Health and Sickness

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

Diagnosis

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

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

Treatment

The basic therapeutic approach is, ‘that alone is the right treatment which makes for health and he alone is the best doctor who frees one from disease’. This sums up the principal objectives of Ayurveda, i.e. maintenance and promotion of health, prevention of disease and cure of sickness.

Treatment of the disease consists in avoiding causative factors responsible for disequilibrium of the body matrix or of any of its constituent parts through the use of Panchkarma procedures, medicines, suitable diet, activity and regimen for restoring the balance and strengthening the body mechanisms to prevent or minimize future occurrence of the disease.

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

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

• The physician
• The medicaments
• The nursing personnel
• The patient

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

Preventive Treatment & the concepts of Aetio-Pathogenesis

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

Types of Treatment

The treatment of disease can broadly be classified as

1. Shodhana therapy (Purification Treatment)
2. Shamana therapy (Palliative Treatment)
3. Pathya Vyavastha (Prescription of diet and activity)
4. Nidan Parivarjan (Avoidance of disease causing and aggravating factors)
5. Satvavajaya(Psychotherapy)
6. Rasayana therapy(use of immunomodulators and rejuvenation medicines)

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

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

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

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

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

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

Diet and Ayurvedic Treatment

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

basic of drvya guna

These may be regarded as the properties which are being contained in a substance.

» Gunna
» Gurvadi gunna
» Introduction
» Madhur (sweet)
» Amal (sour)
» Lavan (salt) Paradi gunna
» Aadhyaatmik gunna
» Visishta gunna
» Rasa
» Tickt (bitter)
» Katu (pungent)
» Kashya (astringent)
» Prabhavh
» Vipaka
» Virya

Prabhavh

In addition to the consideration of the virya, there is the prabhavh or the inexplicable action of a substance. Chitrak (plumbago sps.) has katu rasa (pungent taste), ushan virya and katu vipaka and thus it is a valuable kapha suppressing agent. Danti moola similarly has katu rasa, ushan virya and katu vipaka and it is also a katu rasa, ushan virya and katu vipaka and it is also kapha reducing agent, but danti is a purgative whereaschitraka is not. For generally speaking, drugs which have a katu vipaka are not purgative and this danti is an exception. Katu vipaka acts like katu rasa i.e. acts upwards since katu rasa consists of Agni and Vayu mahabhoot in preponderance, which have a tendency to move upwards. Hence danti moola should constipate strictly speaking. But here is the fact of the purgative action of danti moola and this is attributed to its prabhavh i.e. inexplicable phenomenon. The relative strength of rasa virya, vipaka, prabhavh when they are of (bala samya) equal strength is as follows. Vipaka is more powerful than rasa; virya is more powerful than vipaka. Prabhavh is more powerful than virya and hence most powerful than all. All these have their effects in their due time and so they are not inimical towards each other and if the individual effects are similar, the total effect will produce its own properties have also their own valuable use in therapeutics. It may be noted that in the above order, vipaka, though coming after virya, is not stronger than virya. Maharishi Charak has given the order as rasa, virya, vipaka and prabhavh while Vagabhatta has it as rasa, vipaka, virya and prabhavh.


Vipaka

When we eat or drink a substance it comes in the contact with jathar Agni (digestive fire). If the jatharagni is in its normal state it is able to digest (pachan) the substance eaten. During this digestion the food undergoes many bio transformational changes. In this process of paak (physiological condition of digestion) due to different degrees of digestion, the transformation of rasa takes place. This changing of rasa of the substance into a certain similar or dissimilar rasa is called vipaka. After completion of digestion, the substance or the food ingested would produce certain action by which we can know the process under which the substance has undergone. Hence vipaka is judged by anumana (inference made after observation).

The effects of vipaka commences after the full digestion is completed. These vipaka are of there types.

• Madhur vipaka
• Aamla vipaka
• Katu vipaka

In a general madhur vipaka increases kapha dosha, aamla vipaka increases pitta and katu vipaka increases vata. Madhur rasa (sweet taste) and lavan rasa usually under goes madhur vipaka, aamla rasa (sour taste) usually produces aamla vipaka. Katu rasa, tickt rasa and kashaya rasa produces katu vipaka. As an example of draksha (grapes), undergoes madhur vipaka. Rasa is pratyaksh (directly known to our senses) but vipaka is inferred from its effect.Saindhav lavan (rock salt) or even samundra lavan (common salt) undergoes madhur vipaka. Amlaki (Indian goose berry) which possess amal rasa undergoes madhur vipaka and not and amal vipaka as expected. On the contrary sunthi, which is of katu rasa, undergoes katu vipaka only. Consequently marich (black pepper) which is a shleshma hara (suppresses kapha) but it is also avrishya, as compared to the sunthi is also a shlesham hara (suppresses kapha) to some extent but not avrishya on account of its undergoing madhur vipaka. This special property enables sunthi to be used, when there is kapha vitiation and lack vrishya principle in the body while marich is valuable in kapha vitiation with no consequent fear of avrishyatwa. It may be clearly seen that the degree of khapahara (suppressing kapha) principle in marich is greater than that of sunthi. These subtle points of difference are to be noted carefully.

Virya

Virya in general can be understood as Shakti (power). The virya accounts for the effects of the drug from the time ingestion and as long as it lasts in the body. A substance manifests its actions as soon as it comes in contact with the tongue and as log as it lasts in the body before excretion. According to a famous rishi, Maharishi chakrapani, the substance manifests its actions through its virya only till the vipaka takes place. His position is that rasa comments and its action only during the stage of its contact with the tongue.

Just after the action of virya commences and it lasts till the paak (digestion) is over and ultimate action of the drug is seen in its vipaka. The effect of virya of some substances are seen during the stage of initial on that there are two kinds of virya namely ushan (hot) and sheet (cold) virya.It can be seen that a substance contributes its properties top the body by rasa (rasa) to some extent, by virya (power) to some extent, vipaka by some extent and by prabhavh (action) by some extent. Sometimes, all the first three may fall in one line and thus act homogenously. As an example, draksha fruit (grapes) or milk or ghee has madhur rasa, madhur vipaka and sheet virya, hence homogenous effect of mitigation of vata and pitta is produced. In honey, as seen on the other hand, we find that it is a strong kapha reducing factor, since it undergoes katu vipaka. Honey has madhur and kashaya rasa. As it is madhur rasa, it definitely should increase kapha, but it does not happen. In contrast it reduces kapha. We can here explain this phenomenon so as to katu vipaka. Sometimes, this vipaka in certain substances has favorable effects and in certain instances unfavorable effects. If a substance has rasa, virya, vipaka, all of which have their contributions throughout. If not, they will have different effect, which are not incompatible. Thus pipilli (piper longum) reduces kapha by effect of its rasa as soon as it comes, into contact with the tongue and continues the same kapha suppressing action when its ushan virya (hot potency) but stops its kapha suppressing properties when it undergoes madhur vipaka. On an account of such madhur vipaka, the total effect will be reduction of kapha when it comes into contact with the tongue, continues to do the same still further on account of its ushan virya (hot potency) and katu vipaka. Thus marich (black pepper) is valuable in suppressing kapha more than sunthi (dried ginger) or pipilli (piper longum) but as it causes loss of virility, it is not as valuable as sunthi in these cases where loss of virility is found along with excess of kapha.

GUNA

Aadhyaatmik gunna

These are six in number. It includes itcha (desire), dwesh (hatred), sukha (happiness), dukha (misery), praytan (effort) and budhi (brainpower). These are the things which are related to the mind and are not the things which can be visualized. These are the expression in which a person reacts in a given situation.

Gurvadi gunna

These are of 20 types Guru (heaviness) - it is that which a dravya has naturally due to gravitational action. It creates heaviness in body. It increases kapha dosha in body and causes stuffing in the body. These types of dravya reduce digestive fires. It possesses the excess ofPrithvi (earth) mahabhoot. Madhur rasa (sweet taste) is also considered as guru (heavy).

Laghu (lightness) – it is the degree of lightness in a dravya. It is the synonym of guru (heaviness). Thos which gets easily digested come under this. These substances create a feeling of lightness in the body. It increases vata in body and suppresses kapha. It reduces (lahghan) dhatus. It also helps in healing of wounds. It is very much helpful in cleansing of strotas (channels) in the body. It is responsible for excreting out doshas from the mouth (Vaman karma). It ignites the digestive fire. It increases activeness in body. It consists of dominance of Aakash (ether) mahabhoot. it also contains Vayu (air) and agni (fire) mahabhoot

Sheet (cold) – it is the degree of coolness in a substance. It subdues the hotness and burning in the body. It decreases the pitta dosha and increases vata and kapha. It contains dominance of Jal (water) mahabhoot. it contains madhur (sweet), tickt (bitter) and kashaya (astringent)

Ushan (hot) - it is the degree of hotness in a substance (dravya). It is synonym to sheet. It
increases warmth in the body. It increases pitta dosha in the body and reduces vata and kapha in the body. It encourages excretion of seat, urine and feces from thebody. It helps in digestion and metabolism of the food. It contains dominance of Agni (fire) mahabhoot.

Snigdh (unctuousness) – it is of slimy and damp in nature. It is soft, smooth and watery. It reduces vata and increase kapha dosha. It provides nutrition to all the dhatus (tissues) and also increase the overall strength of the body. It has the dominance of kapha gunna. It consists of dominance of Jal (water) mahabhoot. It contains madhur (sweet), amal (sour) and lavan (salty) rasa. Excess of this causes laziness, diabetes etc.

Ruksh (unctuousness) – It is the degree of dryness. It has the power to absorb watery material that makes are body hard and rough. It is vata aggravator and kapha suppressant. Vayu (air) is the dominant mahabhoot in it. Katu (pungent), tickt (bitter) and kashaya(astringent) rasa are dominant taste in it. Excessive consumption of substance rich in ruksh property may cause unconsciousness, vertigo, confusion and diseases caused by vata dominance.

Mand (dullness) – It causes dullness in body. It causes dullness in the action of aggravated dosha in the body. It increases kapha and decreases pitta. It increases the mass of the body and helps in gaining weight. It has Prithvi (earth) and Jal (water) mahabhoot dominance. It contains madhur (sweet), tickt(bitter) and kashaya (astringent) rasa.

Tikshan (sharpness) – It is opposite to the mand dullness) and it aggravates the action. It cleanses the body. It lessens the mass of tissues thus helpful in reducing weight. It also increases the urge to answer the natures call. It causes burning sensation in the body and also increases secretions out of the body. Agni mahabhoot is the dominant mahabhoot in it.

Sthir (immobile) – substances rich in these properties causes immobility in the body and its functioning. It causes immobility in the dhatus (tissues). It increases kapha in the body. It provides strength the body tissues. It has Prithvi mahabhoot dominance. Sar (mobility) – it provides mobility to the body. It increases vata in the body. It is Jal (water)mahabhoot dominant. It scarps the dhatus in the body.

Mridu (softness) – It signifies softness. It smoothens the body and withers away hardness. It increases kapha and suppresses vata and pitta. it loosens up the dhatus ands provides softness to them. It is composed of Jal (water) and Aakash (ether) mahabhoot. it suppresses buring sensation and over secretions in the body. Kathin (hardness) – it is related to hardness in the body. It is vata increaser. It strengthens the dhatus (tissues). It is Prithvi (earth) mahabhoot dominant. It hardens the stools in the body.

Vishad (clearness) – it appears very clear and does not possess any of the agents that are obstructive. Itis very useful in healing of the wounds and are scrapes the dhatus (tissues). It comprises of Prithvi (earth), Vayu (air), Agni (fire) and Aakash (ether) mahabhoot. it is vata increaser Picchill (sliminess) – it is the degree of sliminess n the body. It is sticky to touch. It is kapha dominant. It increases the girth of the body and strengthens the dhatus (tissues). It is composed of Jal (water) mahabhoot. it also helps in excretion.

Salakshan (smoothness) – it provides smoothness to the body. It helps in healing of wounds. It promotes kapha dosha in the body. It promotes growth of the body. It promotes easy excretion from the body. It contains Agni mahabhoot dominance according to Rishi Nagaarjun but Maharishi charak confirms it as Aakash mahabhootdominant.

Khar (roughness) – it provides roughness to the body. It scrapes the excessive fat in the body thus reduces bulkiness from the body. It increases vata in the body. It suppresses growth of dhatus (tissues). It takes away the water from the stools thus rendering them hard. In this Vayu mahabhoot is present.

Suksham (fineness) – due to its fine ness and coarseness, spreads in the entire body easily. It easily penetrates in the small channels. It increases vata in the body. It suppresses growth of dhatus (tissues). It contains Agni (fire), Vayu (air) and Aakash (ether) mahabhoot.

Sthool (bulkiness) – it promotes bulkiness in the body. The dravya (substance) that does not mix in the system is supposed to possess sthool properties. It blocks the channels of the body. It provides girth to the body and increases the mass. It helps in excretion. It has Prithvi mahabhoot in dominance.

Sandra (solidity) – it provides solidity to the body. The substance which is bulky and immobile comes under Sandra or solid substance. It promotes kapha dosha. it promotes growth of the tissues. It densifies the stool. It has a dominance of Prithvi (earth) mahabhoot.

Drav (fluidity) – it due to its fineness spreads in all the directions and flows comes under drav. It provides fluids to the body. It also strengthens the body structures. It promotes kapha and pitta dosha. it provides nourishment to the dhatus (tissues). It helps is easy evacuation of the bowel. It contains Jal (water) mahabhoot in dominance.


Paradi Gunna

These are 10 in number Paratva – this means superior. In a category of similar dravya (substance) from which the most superior or the dominant substance is called the paratva.
Aparatva- it is synonymous to paratva. It means most subdued of all the substance present in the same category.

Yukti- it can be considered as planning. It is the whole sequence of procedures and planning according to the health of the patient, surroundings and various. It is basically designing the process in which apatient is to be treated. It varies from patient to patient and from disease to disease.

Sankhaya: it refers to the types of diseases, medicines cause of disease etc like in ayurveda there are about eight types of categories of jwar (fever). Its basically refers to the numeric values according to the ayurvedic texts.

Samyoga: it’s the combination of two dravya(substances) for short period of time which looses its identity after getting separated. It can generally refer to as the physical mixture rather than a chemical mixture.

Vibhag: it’s the disintegration of a mixture or separation of any combination.
Prithktva: also known as separateness. It’s the property of a dravya (substance) by which it is distinguished by others.

Parimaan or the measurement : it is the specification of a dravya (substance) may be its weight, length, breadth or area

Sanskar: it is the method by which a property of a dravya (substance) is being changed by performing certain procedure.

Abhayas: usage of a dravya regularly makes it a practice for the user. Due to regular practice of practicing any substance makes him habitual in performing the act.

Visishta gunna

These are five in number. These represents the five sensations i.e. Shabda (sound) sparsha (touch), roopa(vision), ras (taste) and gandh (smell). These require our sensory organs which are ears, skin, eyes, tongue and nose respectively.

RASA

Amal Rasa – Sour Taste

Following are the physiological reactions of amal rasa. When the amal rasa comes in direct contact with the lining of the oral cavity, it increases the secretion of saliva in the mouth and also causes increased sensitiveness of the teeth (dantharsha). Amal rasa has the properties which produces good digestives environment in the abdomen thus helps in increasing appetite. Amal rasa also promotes digestive power, increases appetite, provides nourishment to the body and stimulates brain for its proper functioning. It stabilizes indriyas (sense organs), makes mind peaceful and satisfied. It helps in correcting vata deviation from the body and do not let it move freely here and there. Due to its light and oily properties it helps in lubricating and digesting complex food material in the body. Amal rasa is very beneficial if it is taken in normal account. If amal rasa is taken in excess; it vitiates pitta and thus causes ulcers etc in and on the body. It spoils the compactness of the body, causes unusual swelling in different body parts and initiates burning sensation especially in the kanth (throat), and hridya (here it refers to thoracic cavity) as mentioned by Maharishi Charak. Examples of amal rasa- imli (tamarind), lakucha (lemon), khatti dahi (sour curd), amalaki (Indian goose berry), daadim (dried grapes)

Kashaya rasa - astringent taste

When kashaya rasa comes in contact with the mouth, it causes drying of mouth. Its effects causes stiffness ofthe tongue and ties up the throat. It also causes uneasiness inherit and chest region. When kashaya rasa is moderately and properly administered, it dries up and ceases secretion, allays vitiated kapha dosha, rakta and pitta dosha. it has ruksh (dry), sheet (cold), and guru (heavy) properties. It absorbs the fluid content of the
body. It also causes peedana i.e. causes constriction of the parts as in certain abscess, growth etc and bursts them by causing constriction and pressure on them. If kashya rasa is administered in excess, then it dries up the mouth, causes pain of the heart and distension ofabdomen. It causes obstruction in strotas and blackens the body. It reduces the virile fluid and causes vata disorders like ardit (facial paralysis) etc. Example of Kshaya rasa - haritki (terminalia chebula), singhara (areca nut) etc.

Katu rasa – Pungent Taste

When a contact is made between katu rasa and oral cavity membrane, it agitates the tip of the tongue, causes pain, constricts the head region and provokes secretions from the nose. If katu rasa is taken in normal amount, it helps in purifying the mouth. It also helps in increasing appetite. It also stimulates the indriyas(sense organs). It helps in counteracting the oiliness caused by kapha. It checks the secretions in the body and removes stickiness. It has certain properties by which it has the efficiency for killing worms that get in to the body. Its properties also help it to act as a lekhan (scraper) that help in scraping away the flesh.

This property is indicated in anti-obesity drugs. It also shrivels ulcers and breaks any obstruction thus widening the strotas (channels). Its dosage should be care fully administered as if it is taken it larger quantities may destroy the virile fluid, causing stupor, vertigo, burning in throat and body, thirst and weakness. It has properties that aggravate vata. Example of katu rasa – sunthi (dried ginger), pipilli (piper longum), marich (black pepper), tulsi (holy basil), Lasuna (garlic) etc.

Lavan rasa – salt taste

Lavan rasa refers to the salty taste. When this rasa comes in contact with the lining of oral cavity then it increases interest in food and increases appetite. It also increases the secretion of saliva in mouth. It also helps in clearing mucous and other obstructive substance in the passage and also helps in managing vata. Due to its properties it is highly penetrative in nature thushelps in relieving spasm in the body. Its heat producing properties and oily nature helps it in involvement and participation in even minute activities in the body thus increases the metabolism. If consumed in normal state, it is very beneficial for our body but if taken excessively, it vitiates pitta thus producing symptoms of pitta aggression. It can cause disorders like burning sensation in the body especially palms and soles. It also aggravates the disease known as kushth (skin disorders), and in ayurvedic system of medicine, if a person suffers from skin disorder, he is advised not to consume salty diet. Lavan rasa also promotes the effect of poison on the body thus it should be carefully administered in a person who has consumed poison. It relieves us from inflammation caused due to injuries in the body but be careful in one thing if the swelling is indigenous and its cause is unknown than lavan should be avoided. Increased diet of lavan causes loosening of teeth and they fall early. It decreases virility. It checks the proper functioning of indriyas (sense organs). When lava is increased in our diet, it may lead to Khalitya (hair fall), dandruff, aloplecia or baldness, skin allergy, hemorrhages, visarpa (erysipelas) and various skin disorders. Examples of lavan rasa - saindhav lavan (rock salt), samundra lavan (common salt) etc.

Madhur Rasa- Sweet Taste

Madhur rasa is identified by the following physiological reactions. When madhur rasa comes into contact with the mouth it is endearing and it causes immediately a feeling of happiness. The mouth is lubricated as it were and there is a feeling as if the mouth is covered over with a sticky substance. When these reactions are noticed, we consider that the substance has madhur or sweet taste. Properties of madhur rasa As by the regular use of madhur rasa from birth i.e. use of milk that contains madhur rasa, substances having madhur rasa are easily assimilated in the body. As it get easily assimilated, madhur rasa promotes the growth of all the dhatus (tissues) i.e. rasa, rakta, maasam, meda, Asthi, majja, and shukra and also of oja. It helps in achieving long life. It helps in achieving goodness and clearness in sense organs. It also gives strength to the complexion to the skin. Madhur rasa also keeps checks on pitta and vata and acts as an antidote to toxins. It relieves thirst and smoothens the skin. It promotes the growth of hairs. It also improves voice quality. It is particularly useful in rejuvenating the injured and debilitated. It is generally lubricating, cooling and heavy. If the same madhur rasa is used in excess, it causes stoutness, too much of softness, laziness, excess of sleep, hard breathing and cough and it also promotes the advent of diseases such as granthi roga (glandular enlargement), shlipada (elephantiasis) and diseases which are kapha predominance. Examples of madhur rasa- milk, ghee, Sali rice, shashtika rice, wheat, black gram, draksha (grapes), khajur (date palms), coconut etc.

Tickt Rasa- Bitter Taste

When tickt rasa comes in contact with the mouth, it produces a pulling kind of sensation in throat. It removes grease of the mouth and causes horripilate. It has pachak (digestive), ruksh (dry) and laghu (light) properties. It dries up the kleda (water oozing out of the body), meda (fatty acids), vasa (oily content of masam), majja (boner marrow), laseka (watery content of the skin), pooya (pus), swed (sweat), mutra (urine) and purish (stools). Tickt rasa has tendency to spoil the taste of the mouth. It has the properties by which it checks the spread of toxins and poison in the body. It checks the fever, worms, and allays kushth (skin ailments), kandu (itching) and moorcha (coma). It purifies the breast milk and stabilizes twak (skin) and masam (flesh). Though it possess such an important properties but when taken in excess causes drying up of dhatus (tissues) like rasa, rakta, masam,, meda, majja, and shukra. It also causes kharatavam (roughness) in the strotas. It reduces strength and dies up the man in general and causes weakness and fatigue. Its properties are such that it promotes vata activities. Examples of tickt rasa- nimb or neem (azadirachta indica), haridra (turmeric), karela (bitter gourd) etc.

Introduction

In ayurveda rasa is a term which represents 4 types of elements. These are:
• Rasa (dhatu; tissues of the body)
• Rasa (parad: mercury)
• Rasa (juice)
• Rasa (taste)

Here in this part of article we are concerned with the fourth part i.e. rasa that signifies taste. In modern science rasa or taste are considered four in number i.e. sweet, sour, bitter and salty. But in ayurveda there are six types of rasa. These are:

• Madhur (sweet)
• Amal (sour)
• Lavan (salt)
• Tickt (bitter)
• Katu (pungent)
• Kashya (astringent)

As mentioned earlier also every thing in this universe are composed of panch mahabhoot hence rasa are also no exception to it. Rasa also contains mahabhoot which are described in table below. Rasa or the taste Mahabhoot Madhur or sweet rasaJal (water) and Prithvi (earth) Amal or sour rasaTejas (fire) and Prithvi (earth) Lavan or salty tasteJal (water) and tejas (fire) Katu or pungentVayu (air) and tejas (agni) Tickt or bitterVayu (air) and Aakash (ether) Kashya or astringentVayu (air) and Prithvi (earth)

The above table signifies that the herbs or any other substance which is rich in certain mahabhoot will possess a taste of particular category. Rasa plays a very important role in body therapeutically and also in diagnosing a certain disease. It has a great significance in determining the vata, pitta and kapha’s involvement in the actual cause of a disease. As it has been know to you that any kind of vitiation of dosha causes disease in body. Hence excess of in take of certain rasa or deficiency of rasa causes imbalance in are tridosha. Below is a tabular presentation of effectsof rasa on the vata, pitta and kapha Serial number Rasa or the taste Increased dosha (vardhak) Decreased dosha (shaman)

1. Madhur or sweet rasaKaphaVata pitta
2. Amal or sour rasaKapha and pittaVata
3. Lavan or salty tasteKapha and pittavata
4. Katu or pungentVata and pittakapha
5. Tickt or bittervataPitta and kapha
6. Kashya or astringentVataPitta and kapha

Influence of rasa on dosha. Following table depicts the action or rasa in unbalancing dosha.

Serial number Dosha Rasa involved
1. VataMadhur, amal and lavan
2. PittaTickt, madhur and kashaya
3. KaphaKatu, tickt and kashaya

Influence of ritus (seasons) on rasa. Following table depicts the influence of season on the rasa production. Every season has a particular affinity of a rasa. Serial number Ritu or the season Rasa or the taste

1. Shishir ritu (winter season)Tickt (bitter)
2. Basant ritu (spring)Kashaya (astringent)
3. Grisham ritu (summers)Katu (pungent)
4. Varsha ritu (rainy season)Amal (sour)
5. Sharad ritu (autumn season)Lavan (salt)
6. Hemant ritu (early winters)Madhur (sweet)

medicines-ayurveda

AYURVEDIC MEDICINES

Analgesics

One of the most widely used categories of medicines is analgesic or pain killers. This type of medicine are used at every instance, either it is traumatic conditions or other complications. In ayurveda the term analgesic is coined as vedanahasthapak (means that which relieves pain). The author of chukradutta text, Chakrapani in his text describes that drugs that relieves the pain and bring back the body at rest are called vedanasthapak. Generally they can be said as painkillers. Ayurveda states that the pain is due to vata and it needs to be decreased either by Sanshodhanam (elimination) or shanshamana (suppressing the cause). As per modern classification these are two categories of analgesics

(a) Non-narcotics

(b) Narcotics.

The basic principle of painkiller is that they break the message transmitted from the affected part to the brain through the neurons. This means that the analgesics either break the pain signals arriving from the body part to the brain orinterrupt the brain to receive the message by neurons transmitting the pain signal. This is like just Again there are local and central analgesics as per their use. The analgesic category of medicineaccording to Ayurveda is not much describedbecause there are no fast acting painkillers. The clear distinction between the narcotic and non-narcotic analgesic is not seen in the ayurveda related text. The drugs are classified as per their action.

The Susruta Samhita describes about the teekshnaMadhya (liquors) bhanga (cannabis sativa). The analgesics all defines in ayurveda are scattered and fall under different categories like anagamarda prasahamana (body ache reliever), Madak (hypnotic) and Nidrakar (sedatives). The major analgesics in ayurveda are-

Local Analgesics: - These are used locally. Normally they are made paste and applied to the affected part. Several medicaments, which are used locally, are prepared for analgesic purpose like the pradeha (embrocating body paint), pralepa (same as pradeha). Belladonna, Dhustur, Vatsnabha, Kalihari.

Central Analgesics: - These drugs are used forparental use. Generally the diet preparations as described in the Charka Samhita are used tomedicate with these herbs. These drugs are acting on the central nervous system. They have pharmacological properties to serve as analgesic.

1. Agru,

2. Kapitha,

3. Ahiphena,

4. Daruharidra,

5. Shatpushpa,

6. Ashoka,

7. Shalmali,

8. Yashti madhu,

9. Bhallatak,

10. Punnankeshar,

11. Parseek yavani,

12. Sushitha,

13. Dendaru,

14. Katphala,

15. Shal,

16. Haridra,

17. Kadamb,

18. Dhatura,

19. Gandhaprasarni,

20. Priyangu,

21. Latakasturi.

Angmarda prashaman (Body ache): - These medicines are used to relieve body pain. Generally they are used as pradeha, pralepa and other process. They are used to relieve body pain. They normally relieve body fatigue and stress. Shalparni, Prishtaparni, Brihati (both), Arand, Chandan, Usheer, Ela, Madhuyashti. Susruta described a class by name of vatashanashan (that which destroys vata). The vata entity is responsible for the pain and its sensation according to ayurveda. Susruta Samhita describes the vatanashan category, which includes following drugs.

· Meshshringi,

· Balam,

· Atibala,

· Aartgal,

· Kapikachhu,

· Patala,

· Agnimantha,

· Gaduchi,

· Shatavari,

· Punarnava,

· Vasuk,

· Bharangi,

In ayurveda there are different drugs that have analgesic properties. Apart from these the

Vidaradigandhi Gana (drugs of vidaradi group) drug, Dashumula (the ten drugs), Shula Prashaman (the medicine that are used as analgesic), Samgrahi (astringents), Shramahara (stress reliever), Kriyahara (the medicines that reduces the action of pain), Madak gana (hypnotic group of medicines) are also analgesic in properties. The major drugs of these classes are as under: -

Shula prashaman: -

• Pippali,

• Pipplimula,

• Chavya,

• Chitrak,

• Nagkesar,

• Mirch,

• Ajmoda,

• Yavani,

• Jeerak and

• Gardir.

Shramahar: -

• Draksha,

• Kharjur,

• Priyal,

• Badar,

• Dadim,

• Parushak,

Dutika / Kshuyava and Vidaradi Gana: -

• Shaliparni,

• Prishtaparni,

• Vidari,

• Nagbala,

• Sahadevi,

• Gokshur,

• Shatavari,

• Knatika,

• Krishnasariva,

• Jeebhak

• Rishabak,

• Mashparvi,

• Mugdaparni,

• Brihatidya,

• Punurnava,

• Arand,

• Hansapadi,

• Kapikachhu.

Madak and Nidrakar: -

• Ahiphena,

• Bhang,

• Ganja,

• Akararabha,

• Khurasani ajuwayan,

• Pipplamula,

• Sarpagandha,

• Upodika,

• Kasturi,

• Dhustur.

Apart from these drugs the process used as vednasthapak are: -

• Ushnaseveda,

• Sheetasweda,

• Raktamokshan,

• Jalauka,

• Pralepa,

• Pradeha

• Taila

• Malhar

• Dhum prayoga.

The following mercuric preparations are taken as analgesic medicines. Chaturmukha RasaKrishna Chaturnukla Rasa Vata Chintamani Brihta Vata Chintamani Makardhawaja Rasa Sindoor Swarna Sindoor Yogendra Rasa Balarishta, Dashnulasishta, and drakshasava are fermented preparation used for analgesic purpose. These are certain analgesic category drugs that are used in ayurveda by practitioners as per need and conditions of the patients.

Antacids in Ayurveda

The antacids are drugs that have pharmacological property to relieve hyperacidity caused due toindigestion and heartburn by neutralizing stomach acid. The complication of hyperacidity occurs due to the reflux of hydrochloric acid occurs instomach during the process of digestion. This hydro-choric acid with other enzymes is necessaryfor the digestion process. This process ofdigestion is controlled by the hormonal function of gastrin and somatostatin that induces the secretion and suppression of hydro choleric acid

respectively. This is normal physiological process of digestion but when it gets interrupted either by hormonal imbalance or mechanical disorder, it develops the complication of hyperacidity. This is characterized by following symptoms. The very primary symptom of hyperacidity is feeling of bitter taste in mouth and increased saliva. After wards it is developed to heartburn, nausea, belching, and often stomach cramps are occurs. There is pain in the upper abdominal region (epigastric). Headache and giddiness is also present in some patients. The heartburn increases while the patient lies in bed. This is one of the most uncomfortable symptoms of hyperacidity. Pregnant women also suffer from this complication.

In advance stages, the complications can be caused in the form of ulcers. Some times several mouth ulcers that can range from oral cavity to the esophagus characterize it. This is generally due to the increased secretion of hydrochloric acid. Ayurveda describes this condition as amlapitta. Itis considered to be a disease caused due toaggravation pitta. The sign and symptoms described in ayurvedic texts are very similar to that ofmodern sciences. This root cause of this disease is as follows. The main cause is irregular dietary habits, indigestion, the excessive intake of spicy, heavy and fried food, disturbed sleep and stress, hormonal imbalance of gastrin and somatostatin andloss of appetite. There are certain other causes like alcohol, smoking there could be a mechanical disorder responsible for this disease. The esophageal sphincter helps to separate wind pipe from food pipe. Some times it may be loose and thus the acid produced is refluxed with the food or alone. This is also a reason behind hyperacidity. Generally we can classify the root causes for hyperacidity as improper life style and dietary habits like fried spicy food alcohol. The physiological conditions like pregnancy, mechanical disorder like the malfunctioning of esophageal sphincter, Hormonal imbalance. Ayurveda states that the elevated pitta is responsible for this disease. When the pitta get with the rasa dhatu and enters the annavaha strota (digestive tract) then this disease happens. Basic line of treatment in ayurveda and modern science is quit different in other words opposite to each other. The antacid category drugs from the allopathic side are said to be contain acid neutralization agents as well as Central nervous system depressant. The antacids are generally containing the aluminum and magnesium salts. Alginic acid is also used for this purpose. Alginic acid is responsible to make a foamy forth into the stomach by reacting with the saliva to control the acid reflux. These antacids are having side effects of constipation and abdominal pain, nausea and giddiness sometimes.

However the antacids are among the one of the most widely used medicine all over the world and about 1/3 rd of Americans and other world population. In India about 35% of the population is suffering with this disease. This is a life style problem and those who are addicted with tobacco, alcohol as well as excess of packaged food with rich salt content can easily caught by this disease. The ayurvedic line of treatment is just opposite to that of the modern sciences. The basic principleof treating this disease is virechan karma (the removal of undigested food as well as bile by purgative drugs). The basic line of treatment is the same in allopathic and ayurveda. That is life style modification to avoid the food stuff that causes the hyperacidity. According to Ayurveda, over exposure to heat should be avoidable in this disease. But the second stage of treatment that is drug based is quite different as the drugs in ayurveda are purgatives that have got the tendencyto remove out the pitta. But the allopathic drugs are acting upon the acids to neutralize it as well as they stop the secretion of the gastric juices. Again the allopathic side has got the surgical intervention in the chronic stages of hyperacidity that is either endoscopic anti reflux measure or the gastro esophageal surgery to prevent the reflux of acid.

The side effects of allopathic drugs used in hyperacidity are headache, abdominal pain, and indigestion. As far as the ayurvedic drugs are concerned the single drugs used as antacid are Amaltas, Amalaki (ambilica offecinalis), Haritaki (Chebulic myrobalan), Turmeric, aloe vera, pippali, shatavari, madhuyashti and in general all drugs that have property of tikta and madhur rasa and snigdha guru are suppose to be antacidic in nature. They have vata pitta shamak property. The patoladi gana herbs patol, chandana, murva,gaduchi, patha, are also used as pittashamak. The herb shatavari has got good result in the treatment of this disease. It is also used in ayurveda for treating amlapitta. The diet preparations used for treating this disease are generally containing the above category drugs. The yavagu (liquid diet preparation) used for treatment are prepared by using the above drugs as well as the 4 purgative category drugs (see virechan drugs in ayurveda) to control hyperacidity by performing virechan. In early stages the use of deepan (appetizers), pachan (digestives) are useful.

In ayurveda the mineral preparations are also used for the treatment of this disease. Pravaal pishti like drugs that are rich in calcium salts are very much effective in treating the hyper-acidic conditions. Apart from that several medicines from ayurveda to treat this disease are multi drug combinations. Like avapittikar choorna, Madhuyastyadi Choorna and mineral based like abhraka bhasma, shankha bhasma, confectionary preparation like dhatri rasayana and the mercuric preparations like Kamdudha Rasa, Sutsakher rasa and more are used in the treatment of hyperacidity. The recent studies show that the Shatavari herb has effects like metaclopramide (ant emetic drug).this has been stated by ayurveda thousands of years ago.

Anti hypertensive drugs in ayurveda

The drugs that are used to control the hypertensive conditions are called antihypertensive drugs. The term hypertension is commonly taken as prolonged and excess of tension and stress caused by bloodon the arteries. According to the medical sciences this is stage of

high blood pressure. The most devastating aspect of this disease is that it doesn’t characterize by any of the symptoms and causes damage to the vital organs in long run of time. This is reason that is termed as silent killer. The raised blood pressure increases risk of certain complications like Stroke, Aneurysm, Herat failure, Heart attack and Renal disorders. Nowadays, the most of the people around the world are suffering from hypertension in later ages. This is due to the improper life style and dietary habits that are spreading all over the world. The chances of Hypertension are two times in people who are obese as compared to the other people. The blood pressure is measured on the systolic and diastolic pressure. The systolic pressure is the highest pressure of the arterial blood flow during the constricting of the heart, while as the diastolic pressure is measured as the lowest blood pressure during the diastole. The blood pressure is mentioned as per/mm of Hg pressure. For example it is written as 120 over 80 mmHg. A patient is said to be hypertensive when the value of systolic pressure is more than 140 at resting condition and the diastolic pressure is more then 90 at resting conditions. The limits of the systolic and diastolic pressures are relative to the patient specific details. However the disorder of the older people is called isolated systolic hypertension. This condition is due to the physiological changes of the body in older ages. The deadly conditions of hypertension are malignant hypertension that is due to the several reasons and the pressure is more then 210 to 120 mm/hg. However it is rarely seen into the patients but can cause death if remain untreated for a long time.The blood pressure is physiological phenomenon that turns malignant when it is disturbed. The physiology of blood pressure has got complicated mechanism that involves many factors. It depends upon the amount of the blood pumped to the heart as well as the arterial conditions and renal system. The liquid content of the blood can be changed as well as the blood flow can be increased or decreased as per the action of the heart and the dwelling conditions.

The sympathetic division of the autonomic nervous system and adrenal cortex of the kidneys govern all these mechanism. The sympathetic division uses several means to temporarily increase blood pressure during the reflex action of the body to prevent it from the coming danger. The hormones epinephrine that is released by the adrenal glands is due to the stimulation that is provided by the sympathetic division. The hormonal control of the blood pressure is due to the hormones secreted by the adrenal cortex. The renal system also affects the blood pressure as if the blood pressure is increased then the kidneys excrete the salt and water in increased quantity to maintain the blood pressure and vise versa.

The kidneys also control the blood pressure by hormonal function of rennin that tends to increase the blood pressure by causing the arterial constriction. This rennin also plays role in the release of aldestorene causing the retention of the salt and water content. The ayurvedic text does not describe the blood pressure as a disease but the symptoms are described in various segments. The relevant symptoms are found in the Vata vyadhi and rakta dushti. There are various drugs and measures to treat the symptoms arising from the hypertensive conditions. There are various medicines in ayurveda that are used to treat hypertension. These are sedative, tranquilizers as well as those acting on the renal system. There are several preparations that are commonly used in place of the barbiturates the yogendra rasa and sarpagandha mishran are used as antihypertensive medicines. There are several single drugs that are used as antihypertensive medicines. Commonly these are

taken into the intellect increasing and sedative category of medicines. The symptoms of the hypertensive conditions resemble to the vata Vriddhi symptoms. Thus the treatment used to reduce the aggravated vata is also useful in the treatment. Brahmi Vati, Brahmi Rasayana, Saraswatarishta are some of the medicines that are used as antihypertensive. These are supposed to have sedative effects. The madhur rasa (sweet) and kashaya rasa (astringent) are used in the treatment of the symptoms of hypertensive stages. These are supposed to be containing the antioxidant effect as per the modern sciences. The herbs that are used as hypertensive medicines are Brahmi, Shankhanpushpi, Jatamansi, Sarpagandha, Vacha, Gokshur, Amalaki and Punarnava. There are different combinations as well as the diet preparations based upon the above drugs and medicines, which are used as antihypertensive medicines. The mineral preparations that are used as antihypertensive are praval, mauktik, and some calcinated preparations like the abhraka bhasma. The most common vehicle for these medicines are honey and milk that is also useful for antihypertensive. There are various medicines that are used as antihypertensive by the ayurveda practitioners that are supposed to be vatanashaka (those destroying vata) like the use of drakshasava, kharjuur, priyal, milk and haridra are also having some antihypertensive properties. The yoga and pranayam are proved to be beneficial to the hypertensive people. The mudra (postures) described in the yoga section is very useful in treatment of hypertension. The saw asana is the posture that helps in lowering down the blood pressure easily. (See yoga and pranayama).

Antipyretic drugs in ayurveda

The antipyretic drugs are used for the purpose of reducing the body temperature and then maintain it to normal. It is the category of medicine that prevents feverish conditions as well as lower downs the body temperature from raised stage to normal condition. The antipyretics commonly don’t effect in the healthy state means don’t disturb the temperature regulation in healthy state. According to modern sciences antipyretic medicines are non-steroidal anti-inflammatory drugs (NSAIDs) that generally act by inhibiting prostaglandin synthesize within the hypothalamus region that acts a temperature regulator in our body. The fever is the state of the body where the body temperature reaches higher then the normal body temperature. This normal body temperature in an individual is taken on as 98.4-degree feranhite or 37 degree Celsius. The thermometer is used to measures this temperature orally, in arm pit or in rectum. Fever is caused by many factors. It can occur independently or as symptom of any disease. Fever is generally due to the pathological impact of the microbes as well as the traumatic and several other reasons. The complex biochemical syntheses of the interleukin as well as the other substances like prostaglandins are the responsible factors for the hyperpyrexia.

These biochemical are released due to the pathological invasion and complex reaction of the pathogens that affects the central nervous system resulting in fever. This temperature regulation process is governed by various systems. That involves the central nervous system and the circulatory system. In the state of fever the bodily symptoms are commonly the same as the rise in temperature, some times shivering, in acute stages the delirium as well as the unconsciousness is also there. The fever is the also described as symptom another disease. In various diseases fever is present as symptom. Like typhoid, rheumatic disease and more. In ayurveda related old classics the fever is described in details and is termed as “Jwara”. It is divided into several types and subdivisions according to the dosha theory and other pathological principles of ayurveda. The basic principle of treating the pyrexia is to reduce the body temperature by certain procedure and drugs. The antipyretics described in ayurveda can be broadly classified into following types-Antipyretics and,Analgesic and diaphoretics.

According to ayurveda the basic line of treatment for fever involves the elimination of the root cause that is aggravates the body temperature. The swedavrodha (stopped sweating) is the main cause that increases the body temperature. The process of langhanam (fasting) and paachan (using appetizers and digestive stimulants) are also described as basic line of treatment of the patient suffering from fever. There are different medicines and drugs that are used as antipyretic. Apart from that there are several therapeutic measures that are used to lower down the body temperature of the body. The action of antipyretic drugs occurs in following ways.They act by reducing the activity of the hypothalamus. They act by increasing the heat radiating speedof body.

They increase the sweating activity. The procedures that are used to lower down the temperature.The antipyretics describes in the ayurveda classics are- Jwaraghana gana (antipyretic category) Following are some of the main drugs from the ayurveda references that are used as jwaraghana. They are –Sariva, Sharkarapataha, Manjishta, Draksha, Peelu, Parushaka, Abhya, Amla, Bhibhitaki, Patola, Shewats chandan, Rakta chandan, Moorva, Gaduchi, Patha, Katuki, Nimba, Dhaniya, Padmakha, Amaltas, Madan phala, Karanj, Kalmegha, Saptaparna, Kaarvellak, Vatsanabh, Dhatura, Atis, Droon pushpi, Sahdevi, Arka and Karvir, The mineral based drugs that are used as antipyretic are- Pkitkari, Narsaar, Godanti, Neelanjana, Sankhiya, Hartaal, Manashila, Praval, Kaparda, Shankha, Qunine, The all drugs mentioned above are used according to the patient’s specific need and the dosha involved or the kind of fever. Besides these there

are several combination medicines that are used as antipyretic in ayurveda. The following medicines are used as antipyretic. Commonly following medicines are used in the different types of fever.

In navajwara (acute fever)- Tribhuvan Kiriti Rasa, Sanjivani Vati and Godanti Mishrana are given. In Visamajwara (Malarial fever) - Saptaparna ghana Vati and Sudarshana Choorna are given. In Vat shlaishmika jwara (Viral fever) - Laksmi Vilas Rasa and Samsamani Vati are given. In Jirna jwara (Chronic fever) - Pratap Lankeshvar Ras, Mahasudarsana Choorna and Amritarishta are given. In Sannipatika jwara (Typhoid fever) - Nardiya luxmi Vilas Rasa and Bhunimbadi Kwath are given. Apart from these the medicines used as antipyretic as per the dosha classification are - Mrituyanjaya rasa, trailokyasundar rasa, hinguleshvarrasa, panchavaktra rasa, amritashtaka kashaya rasa and Panchatikta kashaya The medicinal decoctions of Shaobhanjan, Aranda, Shewata Punarnava, Yava, and Kulatha are used as antipyretic. There are mineral combinations that are used as antipyretic medicines. They are-Kasturi Bhairava Rasa, Naracha-Rasa, Tarun-Jwarari Rasa, Prataap-Martanda Rasa, Chintamani Rasa, and Mritansanjavinai Rasa.

Ayurveda describes the various diet preparations of antipyretic medicines. The procedures involve the dripping and embrocating the cold temperament drugs as well as the fumigation. Ayurveda also describes fever that is caused due to mental conditions like fear and shock. It is also seen that the religious rituals are also described into the classical texts of ayurveda. However the tikta rasa pradhan (bitter taste medicines) are very much useful in the feverish conditions. The Anupaan concept of ayurveda (vehicle concept for medicine) is very useful in treatment of fever. The Shadangpaaniya combination (see different forms of medicines) is found to be very useful in reducing the aftereffects of the quinine based antipyretics. The have the tendency to treat side effects of the antipyretic.

The following five medicines are having antipyretic effect. They are used in various forms like decoctions, powder, pills, diet preparations, and more. These are Guduchi (tinaspora cardifolia), Sunthi (zingiber officinalis), Vacha (Aarus calamus), Yashti-madhu (Glycyrrhiza glabra), Musta (Cyprus rotundus).

The medicinal procedures that are used for the antipyretic purpose are also used by the modern medicine system like the cold process. The basti preparations are found to be useful in the chronic fever condition.

Anti anxiety drugs in Ayurveda

This category of medicine contains drugs that have tendency to calm down a person suffering from anxiety or stress due to any internal or external cause. This is particularly used to control the psychosomatic disorders and phobias. The general use of ant-anxiety drugs is meant to control the tension up to severe phobias. The stage of anxiety or tension can be characterized as the reaction to the stress, danger that can be real or imaginary.

The patient is having fast pulse, excess sweating, trembling, fatigue, and weakness. There may be thirst also. Certain cases that are advance stages of anxiety are Epilepsy, Pregnancy cases, Panic disorders, and Phobias. The early stages of anxiety disorders are treated easily by using the ant anxiety drugs and counseling but for complicated cases the prolonged treatment under the observation is required. For this purpose of treatment the anti-anxiety category drugs are used.

The anxiety disorders may be classified as, Panic conditions, the social phobia, the obsessive-compulsive disorders and general anxiety conditions. The symptoms of the disorders are not seen in an isolated manner. In common the patient is having the syndrome of symptoms and they are complicated. The rare cases are seen with patient having symptoms of single disorder. Normally the patient is having depression and other complications. It is seen that the anxiety disorders cannot be cured fully, the patient is relieved from the acuteness of the symptoms and the consistency of normal conditions is maintained by the use of drugs and behavior therapy. In ayurvedic classical texts the description of the anxiety disorders is seen in the bhootvidya (psychiatric) segment. The basic definition of health in ayurveda is a state of physical and mental well-being. Ayurveda states that the emotional disorders as well as mental state of a patient must be balanced and should be in equilibrium. The reason behind the anxiety disorders in ayurveda is pragya apradh (the unhealthy adaptation of physical and mental type leading into the mental imbalance). The improper diet and life style that leads the disturbed state of mind causes the negative feelings that overwhelm the mind. This is termed as manovaha strota vyadhi (the disease of mental condition. The unmaad (hysteria) and apasmaar (epilepsy) are the diseases described in ayurveda.

The root cause for these disorders are purva janmakrtia (sins of the previous birth), viruddha ahaar vihaar (improper diet, overindulgence in sex, over stress), and the graha avesha (astrological and occult reasons). The pathology of the anxiety disorders in ayurveda is due to the vikriti of manovaha strota due to vata. The basic line of treatment in ayurveda for this disease is to eliminate the vata dushti (reason). For this the nasya therapy (inhalation therapy) is used as the ayurveda suppose the nasal cavity as entrance of the brain. The anxiety disorders and the symptoms described in the classical ayurvedic

text are nearly the same with those of modern sciences. The symptoms in anxiety disorders can be divided into physical symptoms and mental symptoms. The physical symptoms are the consistent condition of the reflex action that body shows in cases of danger like increased pulse, heartbeat, hot or cold flashes, stiffed muscles, stomach pain, nausea, dizziness, headache, insomnia. The mental symptoms seen in the patient are restlessness, behavior problems, nervousness, imaginary fear, hyperactivity, and confusions. The common symptoms seen in the anxiety disorders are insomnia, some times loss of memory, nervine weakness, unrest, and more specific symptoms like convulsions and phobias are there in advance stages. The causes behind anxiety disorders are either physiological like hormonal imbalance adrenal, thyroid, hypoglycemia, insomniac conditions as well as chronic disease. There are certain other reasons like drug dependency upon certain category drugs amphetamines, respiratory medications, Hormones, Withdrawal from benzodiazepines. The modern sciences treat the anxiety disorders by drug therapy and behavior therapy.

The behavior therapy is the first stage to control the anxiety disorders. In this therapy, the

patient is exposed to the causes in a controlled environment so that they may get adapted and gain self-control to fight such conditions. The basic ideology of this is to change the basic thinking pattern by regular consoling and observations. This counseling therapy is normally taking 14 to 20 weeks. This is the best way to control the anxiety disorders. The anti-anxiety drugs from allopathic aspect are of two types. They are sedatives like Benzodiazepines, Azapirones and antidepressants. Selective serotonin reuptake inhibitors commonly abbreviated as SSRI and others like tricyclic antidepressants beta-blockers. The most of these drugs when taken for a continuous therapy creates dependency and produces side effects as well as withdrawal symptoms.

The ayurvedic line of treatment for the anxiety disorders is the use of herbs and medicines, nasya (inhalation therapy), mantra (occult rituals), and achaar vichaar (life style modification). The herbs used as anti-anxiety drugs are sarpagandha, khus, jatamansi, bramhi, kevada, vacha, tagar, amla, and rose. The medhya (brain tonics /intellect improvisers) category drugs are used to balance the loss of concentration, memory, and insomniac disturbances. The nervine tonics like ashvagandha and bala are used to strengthen the nervous system. The choorna of single and multiple combinations are used. Like saraswat choorna, tagaradi choorna and ashvagandhadi choorna, and single drug choorna like Vacha choorna, Jatamansi choorna are used. Along with these medicines the rasayana preparation Brahmi rasayana, ghrita (ghee based medicines) like Maha paishachik ghrita, panchagavya ghrita, puran ghrita, and Brahmi ghrita are given to the patient.

The fermentation preparations like Saraswatarishta, Balarishta are used. The rasa (mercuric) preparations like Krishna Chaturmukh Ras, Unmad gajkesari Ras and Smriti Sagar Ras are frequently used in anxiety disorders. The anti convulsant used for Aptantrakari Vati, and Svarna bhasma (calcinated ash of gold). The oil-based medicines used are Dhanvantaram oil; Mahanarayana oil. The confectionary based preparation is Errand paka. For controlling the insomniac conditions the Jatamansi kwath (decoction) and Madananand Modak (big shaped sugar mixed pill) are described as anti-anxiety drugs. The herb Brahmi (bacopa monari) is a good anti anxiety medicine and have good antis tress property (see- bacopa monari).

The jatamansi herb is also a good sedative and is safe, as it doesn’t perform the dependency. On the other hand the sedative from the modern sciences are very much likely to produce dependency and withdrawal symptoms. The regular use of Brahmi medicated oil on scalp at bedtime and inhalation is a better preventive measure to avoid the anxiety disorders.Anti anxiety drugs in Ayurveda This category of medicine contains drugs that have tendency to calm down a person suffering from anxiety or stress due to any internal or external cause. This is particularly used to control the psychosomatic disorders and phobias. The general use of ant-anxiety drugs is meant to control the tension up to severe phobias. The stage of anxiety or tension can be characterized as the reaction to the stress, danger that can be real or imaginary. The patient is having fast pulse, excess sweating, trembling, fatigue, and weakness. There may be thirst also. Certain cases that are advance stages of anxiety are Epilepsy, Pregnancy cases, Panic disorders, and Phobias. The early stages of anxiety disorders are treated easily by using the ant anxiety drugs and counseling but for complicated cases the prolonged treatment under the observation is required. For this purpose of treatment the anti-anxiety category drugs are used. The anxiety disorders may be classified as, Panic conditions, the social phobia, the obsessive-compulsive disorders and general anxiety conditions. The symptoms of the disorders are not seen in an isolated manner. In common the patient is having the syndrome of symptoms and they are complicated. The rare cases are seen with patient having symptoms of single disorder. Normally the patient is having depression and other complications. It is seen that the anxiety disorders cannot be cured fully, the patient is relieved from the acuteness of the symptoms and the consistency of normal conditions is maintained by the use of drugs and behavior therapy. In ayurvedic classical texts the description of the anxiety disorders is seen in the bhootvidya (psychiatric) segment. The basic definition of health in ayurveda is a state of physical and

mental well-being. Ayurveda states that the emotional disorders as well as mental state of a patient must be balanced and should be in equilibrium. The reason behind the anxiety disorders in ayurveda is pragya apradh (the unhealthy adaptation of physical and mental type leading into the mental imbalance). The improper diet and life style that leads the disturbed state of mind causes the negative feelings that overwhelm the mind. This is termed as manovaha strota vyadhi (the disease of mental condition. The unmaad (hysteria) and apasmaar (epilepsy) are the diseases described in ayurveda.

The root cause for these disorders are purva janmakrtia (sins of the previous birth), viruddha ahaar vihaar (improper diet, overindulgence in sex, over stress), and the graha avesha (astrological and occult reasons). The pathology of the anxiety disorders in ayurveda is due to the vikriti of manovaha strota due to vata. The basic line of treatment in ayurveda for this disease is to eliminate the vata dushti (reason). For this the nasya therapy (inhalation therapy) is used as the ayurveda suppose the nasal cavity as entrance of the brain. The anxiety disorders and the symptoms described in the classical ayurvedic

text are nearly the same with those of modern sciences. The symptoms in anxiety disorders can be divided into physical symptoms and mental symptoms. The physical symptoms are the consistent condition of the reflex action that body shows in cases of danger like increased pulse, heartbeat, hot or cold flashes, stiffed muscles, stomach pain, nausea, dizziness, headache, insomnia. The mental symptoms seen in the patient are restlessness, behavior problems, nervousness, imaginary fear, hyperactivity, and confusions. The common symptoms seen in the anxiety disorders are insomnia, some times loss of memory, nervine weakness, unrest, and more specific symptoms like convulsions and phobias are there in advance stages. The causes behind anxiety disorders are either physiological like hormonal imbalance adrenal, thyroid, hypoglycemia, insomniac conditions as well as chronic disease. There are certain other reasons like drug dependency upon certain category drugs amphetamines, respiratory medications, Hormones, Withdrawal from benzodiazepines. The modern sciences treat the anxiety disorders by drug therapy and behavior therapy.

The behavior therapy is the first stage to control the anxiety disorders. In this therapy, the

patient is exposed to the causes in a controlled environment so that they may get adapted and gain self-control to fight such conditions. The basic ideology of this is to change the basic thinking pattern by regular consoling and observations. This counseling therapy is normally taking 14 to 20 weeks. This is the best way to control the anxiety disorders. The anti-anxiety drugs from allopathic aspect are of two types. They are sedatives like Benzodiazepines, Azapirones and antidepressants. Selective serotonin reuptake inhibitors commonly abbreviated as SSRI and others like tricyclic antidepressants beta-blockers. The most of these drugs when taken for a continuous therapy creates dependency and produces side effects as well as withdrawal symptoms. The ayurvedic line of treatment for the anxiety disorders is the use of herbs and medicines, nasya (inhalation therapy), mantra (occult rituals), and achaar vichaar (life style modification). The herbs used as anti-anxiety drugs are sarpagandha, khus, jatamansi, bramhi, kevada, vacha, tagar, amla, and rose. The medhya (brain tonics /intellect improvisers) category drugs are used to balance the loss of concentration, memory, and insomniac disturbances. The nervine tonics like ashvagandha and bala are used to strengthen the nervous system. The choorna of single and multiple combinations are used. Like saraswat choorna, tagaradi choorna and ashvagandhadi choorna, and single drug choorna like Vacha choorna, Jatamansi choorna are used. Along with these medicines the rasayana preparation Brahmi rasayana, ghrita (ghee based medicines) like Maha paishachik ghrita, panchagavya ghrita, puran

ghrita, and Brahmi ghrita are given to the patient.

The fermentation preparations like Saraswatarishta, Balarishta are used. The rasa (mercuric) preparations like Krishna Chaturmukh Ras, Unmad gajkesari Ras and Smriti Sagar Ras are frequently used in anxiety disorders. The anti convulsant used for Aptantrakari Vati, and Svarna bhasma (calcinated ash of gold). The oil-based medicines used are Dhanvantaram oil; Mahanarayana oil. The confectionary based preparation is Errand paka. For controlling the insomniac conditions the Jatamansi kwath (decoction) and Madananand Modak (big shaped sugar mixed pill) are described as anti-anxiety drugs. The herb Brahmi (bacopa monari) is a good anti anxiety medicine and have good antis tress property (see- bacopa monari). The jatamansi herb is also a good sedative and is safe, as it doesn’t perform the dependency. On the other hand the sedative from the modern sciences are very much likely to produce dependency and withdrawal symptoms. The regular use of Brahmi medicated oil on scalp at bedtime and inhalation is a better preventive measure to avoid the anxiety disorders.

Anti-arrhythmic drugs in Ayurveda

This category of drugs has the tendency to regulate the abnormalities in the heart rate. It is known fact that the heart pumps blood through out our body. Involuntary muscles of heart keeps on working even we are working, sleeping or sitting. Heart beats are produced due to the expansion and contractions of the heart muscles. in normal condition heart beats are 60 to 80 times in a minute. Pace maker is the powerhouse of the heart that is responsible for controlling the heart beat. The pace maker sends electric vibrations to different parts of heart for proper working.

These electric signals are developed in the Sino Articular node located at the upper part of right atrium. The controlled mechanism of these electric signals and other involuntary muscles leads in a rhythmic expansion and contraction in the heart that is known to be the heart beat (characterized by lub and dub sign). Any type of irregularity in heart's natural rhythm due to any reason is called an arrhythmia. This unhealthy condition of irregular heart beat or Arrhythmias is divided into two partsVentricular Supra-ventricular. When the ventricles are supposed to flicker the Ventricular arrhythmias occurs. On the other hand when the atria or the upper chambers are flickering irregularly Supra-ventricular arrhythmias occur. Further, the Arrhythmias are subdivided by the speed of the heartbeats. Following are the three conditions for Arrhythmias The very slow heart rate is called bradycardia. In bradycardia the heart rate is less than 60 beats per minute. Second condition is tachycardia, which means increased heart rate. In this condition the heartbeats are more than 100 beats per minute. The most difficult of the arrhythmia is fibrillation. In this condition the heartbeats are uncoordinated, that means the expansion and contractions of individual heart-muscle fibers are independent from each other. There are various causes for arrhythmia. It can be congenital, due to pathological conditions, different cardiac diseases, hypertension, stress, smoking and alcohol. Some medicines also affect the heart beat pattern. Following are the symptoms of the arrhythmic conditions.

In bradycardia the patient feel tired, short of breath, dizziness, or some times he faints. The patient with tachycardia has a feeling of strong pulse in his neck, and fluttering, racing beat in his chest. He feels discomfort, weak, short of breath, sweaty, or dizzy. In ayurveda the arrhythmic conditions are mot much described, they are covered in the topic "Hridya gata roga" means a topic related to cardiac disease. In modern sciences the anti-arrhythmic medicines are belonging to digitalis, beta-blockers, potassium and calcium channel blocker. In complicated cases the surgical intervention is required. The surgery and implantation are required as last stage of treatment. Those drugs, which work by blocking the impulses, that may cause an irregular heart rhythm and by interfering with hormonal influences (such as adrenaline) on the heart's cells are called beta-blockers. They also maintains blood pressure and heart rate. Propranolol, metoprolol, and atenolol are examples of beta-blocker drugs. The sodium-channel blockers are also helpful. Theyhave a tendency to slow down the electrical conduction in the heart. Quinidine, procainamide, disopyramide, flecainide, propafenone, tocainide, and mexiletine are some of the examples. The medicines that slow down the electric impulses in the heart by blocking the its potassium channels are called potassium channel blockers. Amiodarone, sotalol, and dofetilide are some of the examples of potassium blockers. Those categories of medicine that are blocking the calcium channels in the heart are called the calcium channel blockers. Diltiazem and verapamil are few of its example.The digitalis category drugs are rarely used now.The anti-arrhythmic drugs must be used very carefully and should be taken under strict medical observation as some times the conditions of a patient may get worsen due to these medicine. This condition is known as pro-arrhythmia. Ayurveda describes the cardiac drugs as "Hridya". This category of drugs contains many medicines and herbs. Following are the main drugs and medicines used as anti-arrhythymic drugs. Hritapatri, ajamoda, lata kasturi, parushaka, draksha, katphala, dadim, rajadan, triphala, shakaphala, Amra, lakucha, amlavetas, badar, matulung and karmarda these are the cardiac tonics. Apart from these herbs, there are certain drugs that increase the contraction and expansion without increasing the heartbeat. In ayurveda a class of drug is having the effect to strengthen the cardiac muscles they are jaharmohara and kaharva. Those medicines that have madhur (sweet) and amla (acidic) taste. There are a number of preparations that can be used as cardiac tonics. These mineral preparations are lauha bhasma, abhraka bhasma, swarna bhasma, vacha, arjun, lajawarta, and praval. The combination choorna that are used in this disease are – Pippalyadi choorna, hingavadi choorna, mrigashringa choorna, nagabala choorna, kakubhadi choorna, pushkaramuladi choorna The ghee based preparations like Arjuna ghrita, baladhya ghrita, madhuka, mahameda, shalparni. Medicated milk arjun ksheer paak. The decoction of devadaru, vacha, yavani palash, shunthi, abhya, udambur are also very helpful. Arjunarishta, balarishta and ikshurasa are used. All these medicines have direct and parental effect on the arrhythmic conditions. These medicines have tendencies to effect the heart rate as well as soothes the effect on the muscles of heart. Recent studies about garlic as anti arrhythmic drug shows that it has higher dehress of sulphur compounds. Garlic has anti-arrhythymic properties to reduce both types of arrhythmias. Though the mode of action is not defined the effects are observed. The ayurvedic medicines can be divided into-

In condition of Hridya daurabalya (Cardiac weakness) Nagarjunabhra Rasa, Muktapisti, Jwahar Mohra and Arjunarishta are very effective. In Rakta Chap (Hypertension), Yogendra Rasa is considered the best.In Raktabhar Alpta (Hypo tension), Makaradhvaja gutika, Kasturi bhairav Rasa are quite beneficial.In Hritshoola (Angina), Sringa Bhasma, Mahavat Raj Rasa. There are rasa-based medicines like kalyan sundaer rasa, chintamani rasa, haridyarnava rasa, panchanana rasa, and prabhakar vati are commonly used. Modern sciences the following medicines to be cardiac tonic- Arjuna (Terminalia arjuna) Kushtha

(Saussurea lappa) Bala (Sida cordifolia) Hatapatri (Digitalis purpurea Foxglove) Rasona, (Garlic Allium sativum), Ashwagandha (Withania somnifera) The very basic preventive method against this disease is to use a garlic, pomegranate, Arjuna powder, and avoid smoking alcohol.

Antibacterial drugs in Ayurveda

The anti bacterial agents and drugs are of the most important inventions in medical field. As we know that the antibiotics are used to fight any type of infections that are due to bacteria. The antibiotics are the base for the improvement and development of the surgery part of allopathic medicines. There are various medicated liquids and powders derived form minerals as well as the herbs for this purpose in ayurveda. In the surgical text Susruta there are various medicines and processes that are used for postoperative treatment. Thought, ayurveda don't describe any thing about the antibiotic drugs but they were quite aware of the after effects that may occur due to the microbes. Thus various processes and drugs were used for the antibiotic purpose. Without this the surgical part of Ayurveda wouldn’t have flourished. Thus we can imagine that that unknowingly the ayurveda people were using the precautions against the microbial growth. The medicated decoctions that were used in the postoperative treatment by Maharishi Susruta was of antibacterial nature. In the same way the treatment for leprosy is also indicative of the

antibacterial properties of the herbs and ayurvedic medicines used. Nowadays the antibiotics are classified into various categories. The major success of the modern medicines is dependent upon the antibiotics invention. Each antibiotic is used to treat specific bacteria. In simple words that acts as antidote for the specific bacteria. The treatment is based upon the diagnosis of the microorganism causing infection.

The penicillin was the first antibiotic that was discovered in 1928 by Sir Alexander Fleming for treating the infectious caused in wounds. Further, antibiotics were refined from the penicillin and by the 1950’s a large number of antibiotics were discovered. There are a large number of antibacterial combinations that are used now days. The antibiotics can be classified upon the basis of their chemical composition as well as their mechanism of pharmacological action. Following are the some antibiotics commonly used by the practitioners. The antibiotic medicines used commonly are B-lactam antibiotics– this group contains, Penicillins (Penicillin G, Amoxicillin, Flucloxacillin) Cephalosporins (Cefoxitin, Cefotaxime) and Carbapenem (Imipenem) and their combinations. The other group is Macrolides that contains Erythromycin, Azithromycin and Clarithromycin. There is another group of tetracyclins, Fluoroquinolones, Sulphonomides, Aminoglycosides, Imidazoles, Peptides, and Lincosamides. The above mentioned antibiotics are used generally in all systemic aliments caused due to the bacterial activities. The ayurvedic medicines that are used in treating the infectious conditions are generally containing antibacterial activities. For example the Cindamycin antibiotic is used for the treatment of the serious respiratory tract infections, serious skin infections and soft tissue infections. For the serious respiratory tract infection there are ayurvedic medicines that are containing the herbs and mineral combinations as well. The rason (garlic) is found to have effects as that of Cindamycin). In the same way the combination medicine Sitopaladi Choorna is having anti tubercular action due the presence of certain drugs. Cinnamon, In the same the various combination and single drugs from the ayurveda texts are containing various antibiotic properties and are in use in spite of being the known how they work. The most famous of all as antibacterial drug from ayurveda is Neem. The herbs, which were used by Susruta for the antibiotic activity, are classified into different categories of drugs. Saalsaradi gana Lakshadi gana, and more…….

The following medicines are described into above categories. Extract of Saal, Ajakarna, Khadir, Odumbar, Supari, Bhurjapatra, Meshshringi, Tinish, Shewata Chandan, Shisham, Asan, Dhava, Arjun, Laksha, Aragvadha, Kutza, Ashvamaartawak, katphala, haridra, Nimba, Malti, Trayamana, Chukramarda, Vasa, Gaduchi, Madanphal, Vidanga, Lashun, Shrish, Jatamansi, Guggul Harenu, Vacha, Trivrita, Danti, Gairik, Anjan, Bhallatak, Lodhra, Devdaru, Sarshap, Kampillak, Arka-ksheer, Rasanjana, Kaptiharasa, Indravajava, Palshrasa, Rasana. Apart from these, there are various mineral preparations that are used for the antibacterial purpose. Some of these are Makshiaka, Gandhakayoga, Parad, Shilajit, Tutthak, Kashish, Manashila, Gairik, Anjanam, Gorochan, Suhaga, and Nilgiri tel. The madhavasava, khadirarishta, mahatikta ghrita, pancha nimbadi ghrita are some other medicines that are used as antibiotic medicines in case of infections according to ayurveda. The neem is most commonly termed as ayurvedic antibiotic. The neem tree is used in a number of ways as per the disease conditions. It has got multipurpose use from skin rashes to malaria. In the Harotkayadi varga section of drug book of ayurveda priyanighantu neem is described a great medicine for the pitta aggravations and blood purification. Neem is supposed to be a antibacterial, anti-fungal, antiviral and antiseptic drug. It used in treating anything from dandruff to acne, eczema to malaria and cold sores. All ayurvedic medicines are used in many systemic aliments and they need to be developed and tested as per the antibiotics are tested. The use of herbs and different medical decoctions can be added with the antibiotics as complementary to the medicines. Now days various single herbs are being researched in the light of modern testing parameters to establish their respective antibiotic action on different category of microbes. The haridra is used as antibiotic for skin disease for local and parental uses. In the same way there are various uses of herbs in ayurveda related text.

Drugs that act as Antibiotic

There are some herbal combinations that are found to act as antibiotic. Here we will discusstype of medicines and herbsthat act in the same way as antibiotic works. At the time of Susruta surgical aspect of Ayurveda was at its peak. Susruta applied many techniques and combinations to make surgery a success. He used decoctions of herbs, dhoom (fumigation), honey, ghee and different type of embrocating powders for healing the surgical wounds and prevents them from infections. Before Susruta; Charka also described about agantuka roga (acquired diseases) as well as different types of intestinal parasites. The use of different combinations of drugs and medicines to remove these parasites as well as for preventive treatment is supposed to be the same as antibiotics are used now days. As we study Vedas, various disease are described that are caused by microorganisms. Some of these organisms are Arti, Alinsh, Arjuna and more. From Ayurvedic text, it becomes very clear that the immunity of human body must be maintained. The use of Rasayana and the life style adaptation are the basic to maintain immunity. There are various types of drugs that are used to kill the pathogens causing these agantuka roga. Of all Ayurveda related text the surgery part that needed an extra attention towards the infection is described in Susruta Samhita. All the surgical procedures are based upon the theory of destroying the pathogens by use of various embrocating medicines as well as parental drugs that were suppose to disinfect the wounds caused by surgery. In short the postoperative treatment is very much useful for the antibiotic type of medication. For this there are a number of drugs that are used like as vacha, Kushtha, Neem, Palash as well as honey, ghee, and oil based paste.

There are various category of drugs that act as antibiotic on various systemic aliments. They can be categorized as follows - The Kotha prashamana category of drugs acts as anti putrefying agents. There pharmacological action is preventing the putrification. The mercuric preparations, clove oil, peppermint are a few example of this. In Ayurveda there is a term called agad it’s English equivalent means poison. Though the poison category is not very much clarified in Ayurveda but it is divided into animal and vegetable poisons. There are several antidotes for poisons. It is very interesting fact that for animal category poison the vegetable antidote are used. These are termed as agad. As we know that the microorganisms cause various toxins as well as disease in body. That is the basic principle behind the vegetable antidotes to be used as complementary to the basic line of treatment for agantuka roga. There are following agadkar drugs used in Ayurveda.

Nakuli,

Prishnaparni,

Shrish,

Priyangu,

Hreeber,

Kustha and more.

In the same way there are certain category of drugs that are used as systemic aliment based antibiotic like a term Ekshanapaak ghatai (anti septic for eyes) is used in Ayurveda. It means that which act as antiseptic for eyes. For this purpose a confectionary based medicine- palash Raskriya is used. Further adding to it there are drugs that are used to destroy worms they are called Krimighna. In Ayurveda there are descriptions related with the worms and medicines to remove them. For the purpose following drugs are used as per the requirement and conditions of the patient.

Apamarga,

Gandir,

Gokshur,

Maricha,

Mushaparni,

Nirgundi,

Palash,

Parseeka yavani,

Shobhanjana,

Vidanga,

Vrishparni.

As we have discussed above there are certain drugs that act as antitoxic they are termed as vishaghana. These medicines are having antibiotic properties. They are

Chandan,

Haridra,

Katak,

Manjishta,

Palindi,

Shleshmatka.

Sindhuvaar

Sukshmala,

Suvaha,

Ayurveda also describes antidotes for toxins that are produced by nails and teeth. So it is very clear that they knew some ways to tackle infection is generated and spread. Lack of knowledge of the microorganisms in their actual form was there but they were aware about the conditions of infections that develop because of these microorganisms. As those people knew about the various routes bywhich infection may be caused. Below are some of the herbs that has anti-microbial activities

Ashvakarna,

Garika lepa.

Gijhiva,

Haridra,

Sampadika,

Sombalka,

Like wise there are Naari vrinahara drugs (drugs that act as antiseptic to chronic wounds) Devdaru, Maricha, Haridra, are naari vrinhara drugs. As post-operative measure; medicated decoctions are used to wash the wounds to prevent them from infections. This process is called as Prakshaalanama as per Ayurveda. For this purpose the wounds are washed with decoctions of nimbadi, triphala and odumbar Swarasa. A term roga jantughana is used in Ayurveda that means destroyers of pathogens. Gugglu is described as roga jantughana. In common the various multiple combination medicines that are having antibiotic /antiseptic properties are herbal and mineral combinations sulphur is also used for this purpose. Some medicines are-

Gandhak Rasayana.

Haridra,

Jatyadi Tail,

Jaya Vati

Nimbadi Tel

Nimbadi Vati

Rasanjana Vati,

Shigru Guggal,

Shudh Gandhak

Swarnvang,

Apart form these, the Rasayana procedures and medicines used as Rasayanaare also helpfu in building up the immunity of body so as to prevent it from various infections.

Anti-inflammatory drugs in Ayurveda

The anti-inflammatory drugs are used to reduceinflammation. The process of inflammation is anatural phenomenon of combating the exertion dueto mechanical and traumatic impact. There arecertain conditions that are responsible forinflammatory conditions. In the process ofinflammation the white blood cells of body combatthe foreign particles so as to protect the body.This aggregation of chemicals and increased bloodsupply make that particular area swollen andtemperature rise is noticed. This process resultsin inflammation and also causes pain..Generally inflammation is taken as the symptom ofany other disease. These conditions are arthritis,tendonitis, nephritic syndrome, hepaticcomplications, traumatic conditions and some timesit may be caused due to fever, fatigue, stress andmuscular stiffness. Many times the inflammatoryconditions may present a sign of a severe systemicaliment like in nephritis, renal failure orhypertension. In myocarditis therebe mayswelling in legs, in the same way the colitis maycause diarrhea and cramps.

In modern system of medicines, the method to treat inflammation are drug based, physiotherapeutic procedures, as well as removing the cause by means of surgery. The basic treatment is decided as per the condition of the patient and causes of the inflammation.. Generally the line of treatment is symptomatic, so as to reduce the pain, and remove the cause of disease. The following are the signs of inflammation

Pain (dolor)

Heat (calor)

Redness (rubor)

Swelling (tumor)

Loss of function (functio laesa).

Pain may not be a primary symptom of theinflammatory disease, since many organs do nothave many pain-sensitive nerves. Treatment oforgan inflammation is directed at the cause ofinflammation whenever possible.The inflammatory conditions can be divided intofollowing types-Acute inflammation, is the sudden onset, marked bythe classical signs in which vascular andexudative processes predominate.Catarrhal inflammation is a form affecting mainlya mucous surface, marked by a copious discharge ofmucus and epithelial tissues. For this type ofinflammation, nasya (inhalation) in case of common cold and flu based inflammatory conditions is very effective. Chronic inflammation is prolonged and persistent, marked chiefly by new connective tissue formation; it may be a continuation of an acute form or a prolonged low-grade form. Exudative inflammation is that type of inflammation, which has severe exudation. For this type of condition the cold procedures like Parisheka are very useful. Granulomatous inflammation a form, usually

chronic, marked by granuloma formation. Interstitial inflammation is that type of inflammation, which is affecting the stroma of an organ. Parenchymatous inflammation is that one affecting chiefly the essential tissue elements of an organ.

Proliferous inflammation are that types of inflammation that has got severe proliferation in the affected organ or tissue system. There are various ways in Ayurveda to treat it as per the condition of patient like dhoopan (fumigation) up to raktavisravan (draining of contaminated blood)Pseudomembranous inflammation is an acute inflammatory response to a powerful necrotizing toxin, e.g., diphtheria toxin, with formation, on a mucosal surface, of a false membrane composed of precipitated fibrin, necrotic epithelium, and inflammatory white cells. Doing medication for theroot cause treats this type of inflammation. Purulent inflammation is superlative in nature. For this type of inflammation Ayurveda suggests the use of Shoshanna drugs. Serous inflammation is that type of inflammation, which produces a serous exudate. Sub acute inflammation is a condition intermediate between chronic and acute inflammation, exhibiting some of the characteristics of each. Superlative inflammation is that type of inflammation that is marked by pus formation. For this type of inflammation the Upnaah preparations along with the Shoshanna drugs is used according to Ayurveda. Ulcerative inflammation is that type of inflammation in which necrosis on or near the surface leads to loss of tissue and creation of a local defect (ulcer). There are vartis (long shaped pills) and swab of ghrita (jatidyatadi)used to treat such ulcers and reduce inflammation.Following categories of drugs are used as anti-inflammatory medicines in modern system of medicines. Non-steroidal anti-inflammatory drugs (NSAIDs) –such as aspirin, ibuprofen or naproxen), Corticosteroids (such as prednisone) Anti-malarial medications (such ashydroxychloroquine). There are certain other medicines that are used for treating inflammation like methotrexate, sulfasalazine, leflunomide, anti-TNF medications, cyclophosphamide and mycophenolate .

In Ayurveda the process of inflammation is known as “shopha”. This is generally because of the contaminated Vata entity. And Kapha and Pitta are engaged in this. The sign and symptoms are differentiated upon the acuteness of signs relating to Vata, Pitta, and Kapha. The basic line of treatment for shopha is of shanshamana and Shodhanam. The patient is treated by local application of medicines as well as parental therapy of Vata and vednashamaka (painkillers) drugs. All type of inflammations described above aredescribed as sign and symptoms of shopha and its divisions. Different medicaments and drugs depending upon the patient conditions treat the shopha. For this purpose the Pralepa, Swedan, Pind swedan, Upnaah, varieties of diet preparations areused along with medicines. The procedures followed by Ayurveda are as per the need of patient and the degree of inflammation with the sign and symptoms. Vimlpana, Abhyanga, Swedan, Parishechan, Tadan, and lepan, are physiotherapeutic measures followedfor the treatment of pain /inflammation in Ayurveda. Apart from this the use of hot treatment is also prevailing from ages in Ayurveda to treat inflammation. The Ushnasweda, Pradeha, Avagahan, and Parisheka are used to treat the pain and inflammation. Apart from this old treatment is also used that is Parisheka, Pradeha, Avagahan, and Lepa are used to treat inflammation and pain.

The drugs and medicines used for treating inflammation in Ayurveda are generally containing Vata shamak property. There are certain diuretics like Gokshur, Punarnava, Pahsnabheda, which are used to control the localized swelling due to nephritic syndrome. These are called as shopha hara drugs in Ayurveda. The following medicines are used as anti-inflammatory drugs.

Agnimanth,

Bilba,

Brihti,

Gokshur.

Kant Kari,

Kashmarya,

Nirgundi,

Patala,

Prishnaparni,

Shalparni, and

Shyonaka,

Apart from these certain medicinal herbs that are containing volatile oils are also used as anti-inflammatory drugs. Normally Rasna -erandadi Kwath, Shigru Varun Kwath, Gomutrarka, Kansa Haritaki, Shoth Kalanal Ras, Grihdhoomadi Lepa, Kokilakshak kashaya, sandhi shool har gugglu, ahiphena, Kokilakshak kashaya are used as medicines for inflammation along with the diet preparations as per symptomatic need of the patient.

Bronchodilators in ayurveda

The Bronchodilators in ayurveda are that category of medicine that are used for treating the bronchial disorders. This medication is meant for expelling the mucous and other allergic materials from the lungs, bronchi, and trachea. Commonly we can term it as expectorant, which promotes drainage of mucus from the lungs by thinning the mucus and also lubricates the irritated respiratory tract. But it is the misconception and only Bronchodilators are specifically described in modern medicines as the drugs, which dilates the bronchi and eliminates the waste and excreta form the lungs and upper respiratory tract in form of mucus.

The Bronchodilators dilates the bronchial tubes that are constricted due to muscular spasm. These drugs act upon the bronchial tubes and dilate them thus making the breathing easy. In asthmatic conditions the Bronchodilators drugs are used. Some of these medicines of this category are used for the preventive purpose. The ayurveda related text collectively takes the following conditions into the swasa disease, like Asthma, Bronchitis, and Emphysema. These disorders are of the respiratory tract that are affecting

the lungs and the respiratory tract. All these disorders are dependent upon the allergic condition mainly and sometimes as prognosis of the disease. The ayurveda related classical text refers this as five types of swasa. The Bronchodilators are normally used for the purpose of treating the above conditions. The choice of drug depends upon the severity of the symptoms as well as the condition of the patient. According to modern medicine all the drugs are used Descriptions Ksudra swasa is the name for heavy breathing such as might occur after exercise. However, the condition can also arise from anything that taxes the respiratory system resulting in increased respiration, including heavy eating.

Tamaka swasa is the name for forceful respiration that leads to great distress. The condition is due primarily to kapha doshas vitiation and results in the eyes opening wide and gazing in an upward direction during an attack. The condition term is used synonymously with bronchial asthma. Ayurvedic folklore attributes Tamaka swasa to past life karma resulting from the indiscriminant killing of animals. Chinna swasa is the name for interrupted breathing such as that which is seen in the terminal stages of illness. The term is used synonymously with “Cheyne – Stokes”, respiration which occurs somewhat near the time of death. When Chinna swasa occurs the eyes gaze downward and one eye often appears red. Chinna swasa often precedes the onset of coma. Urdhva swasa is the name for prolonged expiration and an inability to inhale. Like tamaka swasa, patients eyes gaze upward and the eye balls may even roll back. Often times the mouth is covered with mucous. It should not be surprising that the patient is described as being in great fear. Urdhva swasa does not directly correlate with any one specific syndrome noted in the West. Mahan swasa means “The Great Dyspnea” as this is the most serious of all breath disorders.

The condition occurs shortly before death. The breath is described as being similar to a bull in heat. There is a sound which accompanies the breath which is high pitched. Patients with mahan swasa are usually delusional, there urine and feces are often obstructed, and death is impending. Salmeterol is a long-acting bronchodilator that is used with anti-inflammatory medication to prevent asthma attacks. Salmeterol is different from the other adrenergic bronchodilators because it does not act quickly enough to relieve an asthma attack that has already started. Some of these medicines are also breathed in through the mouth to prevent bronchospasm (wheezing or difficulty in breathing) caused by exercise. Also, epinephrine may be used in the treatment of croup. All of these medicines, except some epinephrine preparations, are available only with our

doctor's prescription. Although some of the epinephrine preparations are available without a prescription, your doctor may have special instructions on the proper dose of epinephrine for your medical condition. These medicines are available in the following dosage forms: Inhalation nasya therapy of ayurveda is a somewhatLaghu malini Vasanta Lavangadi Churna Chounsathprahari pipal Dhanvantar Gutika Pushkarmula Churna Shringyadi Churna Kanakasava Vasarishta

Choornas

“ Various Choorna” (Powder)

Aladi Choorna

Alumbushadya Choorna

Avapittikar Choorna

Baladi Choorna

Brihalavangyada Choorna

Briham Nayika Choorna

Brihma agnimukha Choorna

Brihta Gandadhar Choorna

Chandanadi Choorna

Chanyadi Choorna

Gaduchayadi Choorna

Gokshuradya Choorna

Grahni Shardul Choorna

Haridudi Choorna

Hingvashtaka Choorna

Hingnadhya Choorna

Hingvadi Choorna

Hingvadi Choorna

Jatiphalachurna Choorna

Jeerakadhya Choorna

Jwarbhairava Choorna

Jwarnag mayur Choorna

Kapithashtaka Choorna

Lavano Hamadi Choorna

Lavargadi Choorna

Madhaya Lavangyadya Choorna

Madhaya Nayika Choorna

Madhya Gangadhar Choorna

Madhyam Nayika Choorna

Mahalavangyada Choorna

Marichadya Choorna

Markendya Choorna

Nagradhaya Choorna

Naracha Choorna

Narayan Choorna

Narsimha Choorna

Nimbadi Choorna

Paarsiyaadi Choorna

Panchanimbadi Choorna

Pathadhaya Choorna

Pathadi Choorna

Pathayadi Choorna

Phalatrikadi Choorna

Pipplayadhya Choorna

Punarnanadi Choorna

Pushyanuga Choorna

Rahitakadya Choorna

Rasnadi Choorna

Rasanyanadi Choorna

Saindha Vadya Choorna

Sama Sharkara Choorna

Samsharkara Choorna

Saraswat Choorna

Shatpushpadya Choorna

Shothari Choorna

Shringyadi Choorna

Sudarshan Choorna

Sunthayadi Choorna

Swalpa agnimukha Choorna

Swalpa Gandadhar Choorna

Swalplavgangadhyar Choorna

Swalpnayika Choorna

Talishadya Choorna

Triushnayad Choorna

Uridha Gangadhar Choorna

Usheeraadi Choorna

Utpala daya Choorna

Vadnamukha Choorna

Vaishvaanar Choorna

Vijaya Choorna

Vriddharaka Choorna

Vyashadi Choorna

Vyoshadya Choorna

Yamanikadi Choorna

List of Avaleha

Confectionary based medicines in Ayurveda text

Agyastharitaki

Aprajita Leha

Bhargyadi Leha

Bhradi Kadi Leha

Brihadvasavleha

Brinta Kushmandavaleha

Chitrakadi Leha

Chitrakadi Leha

Devadaryadi Leha

Drakshadi Leha

Drakshadi Leha

Duhsparshadi Leha

Duralabhadi Leha

Haritaki Leha

Jeevatyadi Leha

Kant Karyavalcha

Khand Kushmandavaleha

Kharjuradi Leha

Kulzaleha

Madhukadhavaleha

Mustakadi Leha

Nidigidhakavebleha

Padmakadi Leha

Pathyadi Leha

Pippalyadi Leha

Pipplyadi Leha

Pipplyadi Leha

Pipplyadi Leha

Pipplyadi Leha

Punarnanadileha

Sarivadhavleha

Sharkaradi Leha

Shringtikachi Leha

Sitopaladileha

Twakgadi Leha

Vasavaleha

Vidangadi Leha

Vishaladi Leha

Vyagrhi Haritaki

Expectorant in Ayurveda

Drugs that are used to remove the mucous and other foreign materials from the upper respiratory tract are called expectorant. In Latin language the word expectorate is meaning –drive from the chest. The expectorant are acting to decrease the production and flow of the mucous materials form the respiratory tract. The expectorant also decrease the dryness of the acute mucous that is deposited into the respiratory tract and lubricates and liquefy it so it is removed out easily. The pharmacological action of the expectorants is mainly of two types. They act on the Vegas nervous system and by action of the Secretary nervous system. Again the Vegas nervous system acts upon basis of action of the central nervous system and the other actions are based upon the propulsive movement of the cilia, reflex expulsive action of cough and keeping the bronchial surface moist and diluting the foreign material. In common words the expectorant is a drug that stimulates the flow of saliva and promotes coughing to eliminate phlegm from the respiratory tract is called expectorant. There are different types of expectorants in ayurveda. According to ayurveda the expectorant category of drugs are mainly containing the Kapha shamak (suppressants of the Kapha regimes in ayurveda physiology) drugs and herbs that are having vamak (emetic) effect. Further the expectorants can be subdivided into Nauseant expectorant, Saline expectorant, Antispasmodic expectorant and Analgesic expectorant All these type of expectorants are having the madhur, kashaya, snigdh, mridu and pichhil properties with having prithvi (earth) and jala (water) as macro aspects in their paanch bhautik samrachana (five elemental constituency). (See basic principles of ayurveda). The following herbs are having expectorant properties.

(1)Trivrita, (2) Sunthi, (3) Dravanti, (4) Aragvadha, (5) Tilwak, (6) Snuhi, (7) Saptala, (8)

Shankhini, (9) Nilini, (10) Trifala, (11) Kampillak, (12) Vacha, (13) Indrayan, (14)

Swarnakshiri, (15) Latakaranja, (16) Samudraphala, (17) Jayapala, (18) Devadali, (19) Jeemutak, (20) Shyama Trivrita (21) shleshmantka (22) unnava (23) madhuyashti (24) kashmiriphala (25) amla (26) draksha (27) kharjuur (28) brihti (29) kantkari (30) Kutz (31) patha (32) madhuk

Besides these the pipplyadi gana and sursadi gana medicines are also known to have expectorant effect. There are several alkali and salt preparations that are used as expectorants. Yavakshaar, Vasa kshaar, Tankan-kshaar, Apamarga-kshaar, Palash-kshaar, and narsaar are few of the salt and alkali preparations. The following calcinated preparations are used as expectorants.

They are-

Abhraka bhasma,

Kapardika bhasma,

Mauktik,

Praval,

Shringa bhasma,

Shuktibhasma,

Tamrabhasma,

Following combination powders are used as expectorants in ayurveda Haridradi choorna

Krishnadi choorna,

Marichadi choorna,

Saurvachaladi choorna,

Shringyadi choorna,

Shunthyadi choorna

Vidangadi choorna

Yavakshaaradi choorna.

There are decoctions used for the expectorant purpose.

Chiutkramuladi quath

Kushdradai quath

Panchmuliya quath

Pushkaradi quath

Tintidika patra quath

Vasadi quath

The confectionary preparation used for the expectorant purpose are –

Vidangadi leha

Pipplyadi leha

Vishaladi leha

Mustkadi leha

Vasavaleha

Tryausnhadhya ghrita, Rasnadhya ghrita, Kulathadi ghrita Tejhovtyadi ghrita are the ghrita-based preparations. There are mineral based preparations used for expectorating cough. They are Pittkasantak rasa, Mahalkaleshvarasa, Vijay Bhairava rasa, Chandramrita rasa, Shringrabha rasa, Pipplyadi lauha, Sarva bhaum rasa, Suryavarta rasa and Kas kartari Vati, Lavangadi Vati are also used for the expectorant purpose. These all medicines are a few from the ayurveda list of expectorant that is about 230 medicines out of these only 30 medicines are used now days. The wide range of medicines is due to the prakruti and patient specific diagnosis described in ayurveda. That is why the eminent practitioners of ayurveda always suggest the single and multiple drug use as per the patient’s prakruti. That is the most important fact that imparts very quick effects to the patients.

"Ghrita (Ghee based medicines) preparation in ayurveda"

Ajapanchak Ghrita

Amritada Ghrita

Amritaprasha Ghrita

Arjun Ghrita

Ashoka Ghrita

Ashta Changal Ghrita

Ashtapala Ghrita

Ashwagandhada Ghrita

Balada Ghrita

Balagarbha Ghrita

Balchargeri Ghrita

Bhadravaha Ghrita

Bhadrot Kotada Ghrita

Bhallatakada Ghrita

Bhringraj Ghrita

Bhunimabadi Ghrita

Bilbadi Ghrita

Bramhi Ghrita

Brihaddanti Ghrita

Chagalada Ghrita

Changeri Ghrita

Chavyada Ghrita

Chitrak Pippli Ghrita

Chitrakada Ghrita

Dadimada Ghrita

Dhatri Ghrita

Dhatri Shatapalak Ghrita

Doshmulada Ghrita

Drakshada Ghrita

Durvada Ghrita

Godhumada Ghrita

Habushada Ghrita

Haridra Ghrita

Hingvada Ghrita

Jeerakada Ghrita

Kadalyadi Ghrita

Kalyan Ghrita

Kandev Ghrita

Kantkari Ghrita

Karangada Ghrita

Ksheer Kalyan Ghrita

Kum Kumada Ghrita

Kumar Kalpdrum Ghrita

Kumar Kalyan Ghrita

Kushada Ghrita

Kutzada Ghrita

Lashunada Ghrita

Mahachaitas Ghrita

Mahakhadir Ghrita

Mahakindu Ghrita

Manak Ghrita

Marichada Ghrita

Murvada Ghrita

nagabala Ghrita

Nagar Ghrita

Naracha Ghrita

Narayan Ghrita

Nayograde Ghrita

Nripavallabha Ghrita

Padmakada Ghrita

Paishik Ghrita

Pala Ghrita

Panchagavya Ghrita

Panchapalak Ghrita

Panchatikta Ghrita

Parashar Ghrita

Pashanda Ghrita

Patolada Ghrita

Phala Kalyan Ghrita

Pippali Ghrita

Pnurnavada Ghrita

Rohitaka Ghrita

Saurashawar Ghrita

Shashakada Ghrita

Shatapushpada Ghrita

Shatavari Ghrita

Shiva Ghrita

Shringberada Ghrita

Shringiguda Ghrita

Sitkalyan Ghrita

Soma Ghrita

Sthirada Ghrita

Sunthi Ghrita

Sunthi Ghrita

Trayamanda Ghrita

Triphalada Ghrita

Trikantakada Ghrita

Trivritadi Ghrita

Vallabha Ghrita

Varunadi Ghrita

Vidangada Ghrita

Vidari Ghrita

Vishvavallabha Ghrita

Vyagrhi Ghrita

Vyoshada Ghrita

Various Medicated Oils in ayurveda

Adityapak Guduchi Taila

Agaardhoomda Taila

Amritadi Taila

Angarak Taila

Aragvadhada Taila

Aragvodhada Taila

Ashtakatvar Taila

Ashwagandha Taila

Bakulada Taila

Bhallatakada Taila

Bhringaraj Taila

Bimpadi Taila

Brihnamaricha Taila

Brihtasomraji Taila

Chandanada Taila

Chandanadya Taila

Chandanadya Taila

Chitrak Taila

Dashmula Taila

Deepika Taila

Dhastur Taila

Dhastur Taila

Dwiharidra Taila

Gaduchi Taila

Gandarvhahasta Taila

Gandha Taila

Gauradaya Taila

Grahanimihir Taila

Gunjadya Taila

Hamsapadi Taila

Himsagar Taila

Jati Kadya Taila

Jawarbhairav Taila

Kanak Taila

Kandarpsar Taila

Kankumada Taila

Karvirada Taila

Kashishadi Taila

Krishanasarpa Taila

Kritiktaadi Taila

Kukjaprasarni Taila

Kumari Taila

Kumbhikadya Tailal

Kushada Taila

Kushtha Raksha Taila

Lakshaadi Taila

Lakshadi Taila

Lashunada Taila

Laxmivilas Taila

Madhayam Gaduchi Taila

Mahabala Taila

Mahabhringaraj Taila

Mahadashmula Taila

Mahakanka Taila

Mahalakshadi Taila

Mahamasha Taila

Mahanarayan Taila

Mahaneel Taila

Mahapinda Taila

Maharaj Prasarni Taila

Maharudra Taila

Mahasahachar Taila

Manjishtada Taila

Marichada Taila

Mashabaladi Taila

Mulkadha Taila

Mushikadi Taila

Nakul Taila

Narasthi Taila

Narayan Taila

Nirgundi Taila

Nishada Taila

Nripa Vallabha Taila

Palan Kashaya Taila

Patali Taila

Pathada Taila

Pipplyadi Taila

Pramehamihir Taila

Prasarvi Taila

Punarnavada Taila

Pushparaj Prasarni Taila

Rasonada Taila

Saindhawa Taila

Samudra Soshan Taila

Shadabindu Taila

Shadabindu Taila

Shailayada Taila

Shakotaka Taila

Shambuk Taila

Shewata Karvisada Taila

Shilodibhidadi Taila

Shiva Taila

Shivtra Pnachanan Taila

Shri Gopal Taila

Shriparni Taila

Siddartha Taila

Sindooradi Taila

Somraji Taila

Sothashardool Taila

Sukshamulada Taila

Sutika Dashmula Taila

Swarjikada Taila

Taptaraj Taila

Taptaraj Taila

Triphaladi Taila

Tumbi Taila

Unmatta Taila

Upodika Kshaar Taila

Vasataru Taila

Vidanga Taila

Vidangadi Taila

Vijayabhairava Taila

Vipritmalla Taila

Visha Taila

Visha Tinduk Taila

Vishnu Taila

Vishyandan Taila

Vyoshadya Taila

Muscle relaxants in Ayurveda

Muscle relaxants are that category of drugs, which are used in various conditions of muscle spasm. The pain killers are also supposed to be given with it. There are various reasons for muscle spasm. Drugs that relieve muscle spasm in disorders such as backache. Ant anxiety drugs (minor tranquilizers) that also have a muscle-relaxant action are used most commonly. The massage process of various types as well as parental medicines are described in ayurveda as per the conditions of the patients. As per the modern sciences the muscle relaxant drugs are that category of drugs, which act on the striated muscles that control the skeletal actions. The other category of muscle relaxants is used as anesthetics. The use of muscle relaxants is dependent upon the conditions of the patients. The muscle relaxants are mainly used in the neuromuscular disorders like multiple sclerosis, stroke, spinal cord injury and other traumatic conditions. Generally they are also used as painkillers in case of muscle stiffness, convulsions and strains.

There are two types of muscle relaxants acting centrally and those acting peripherally. Besides these there are certain drugs that act directly on the nerve muscle joint. Some of the muscle relaxants used commonly are Baclofen, Carisoprodol, Chlorphenesin, Chlorzoxazone, Diazepam Metaxalone, and Orphenadrine. These are commonly used for the purpose of muscle relaxant as well as the painkillers also. Muscle relaxants are also used in addition to the physical therapy in rehabilitation of stroke spinal cord injury and other musculoskeletal disorders. The use of muscle relaxants in ayurveda is same as that of the modern symptomatic treatment like use of drugs that act as sedative, tranquilizers and anti spasmodic. There are specific terms in ayurveda Vednasthapak (means that which is pain killer) Shulaghan (high degree pain killer), adyavatahara (medicines for nti

convulsion and related complications) and the oil preparation used for the purpose of massage are the category of muscle relaxants used in ayurveda. Apart from this all the medicines that are used for treatment the stroke, tetanus and other convulsion due to physiological, and pathological causes are also having the effects of muscle relaxants. The drugs that are used in the treatment of all type of the above medicines can be ollectively taken into the muscle relaxants in ayurveda category. The ayurveda related text describes about the variety of medicaments (forms of medicines) used as muscle relaxants. That includes single drug to multiple drugs combinations of herbs as well as the mineral preparations. There are parental as well as local applicators in ayurveda related text used as muscle relaxants. The majority of therapeutic indications involve the use of the Sneham (lubrication) and swedan (fomentation) therapy by different medicinal oils and decoctions.

Besides these there are the diet preparation that are used for the parental therapy for the diseases due to muscular spasm and other neuromuscular disorders. The parental drugs are having combination of the sedatives and other painkillers that are used for the purpose relaxing and releasing the pain sensations. We can classify the muscle relaxants form ayurveda in following classes.The oral /parental drugs.The topical /local application based drugs. These medicines from ayurveda are supposed to contain the combined effect of muscle relaxants, the painkillers and at certain times tranquilizers also. These drugs are mainly found in the section of classical ayurvedic text dealing in the stroke and related treatment details, the Vaatshamak chikitsa and masam (muscle tendons), meda (fat) (one the seven basic entities and up dhatu second to the basic seven entities) related diseases and treatment. The panchakarma therapy describes in the ayurveda is very much useful in some cases of rehabilitation for the neuromuscular disorders, stroke and other spasmodic conditions.

Some of the commonly used medicines and processes used as muscle relaxants drugs and therapy are as follow-

Some of the ayurvedic medicines are having anesthetic effect. They are generally used orally and some times locally. Some of these are Madhya, Teekshna-sura, ahiphena, bhanaga, Vatsanabh, Jatamansi, tagar and lamgali are use of kashaya rasa. Mainly these medicines/drugs are having the following properties Laghu, ruksha, vishad, vyavyai, teekshna and ushna (please see basic principle of ayurveda). The vedna sthapak category in ayurveda is used as complementary to the muscle relaxant medicine. They are excellent painkillers. The commonly used drugs from this category are sahal, katphala, kaadamb, adraka, tunga, mocharasa, shirish, eal, and ashoka.Gaduchyadi gana (the medicines from the specific group Gaduchyadi gana) are used for the treatment of the masam dhatu gat dushti (diseases condition s of the muscle and tendons)-gaduchi, nimba,

padmakha, rakta chandan and dhanyaka are excellent muscle relaxant and antispasmodic. Apart from this there are several mineral based preparations that are used for the treatment of neuromuscular disorders, stroke and other related conditions. Some of the mineral preparations are Chaturmukharasa, vatachintamani, brhita vata chintamani, makardhwaja, rasasindoor, and yogendra rasa, kasturibhairava Rasa. Apart from these the

guggul preparations and the asava and the aristha like balarishta, draksharishta and ashvagandharishta are also useful. Abhyanga (see massage) applies the various medicinal oils used for muscle relaxant purpose, and poultice forms are used for applying the paste

of different herbs. The Pradeha, Pralepa and other therapeutic process used in ayurveda. The anti convulsing drugs are also included in the muscle relaxant category for this purpose the various nasya (inhalations), yavagu (diet) and basti (enema) and the hot and cold sweating methods are used to treatment in above conditions.

The variety of ayurvedic medicines and process are containing drugs like the Amlavetas the various aspects of the physiotherapy that are supposed to be very effective in the treatment of the muscular disorders.

Bhaishajiya Kalpana & Virechan Medicine / Drugs

In ayurveda text the Virechan (purgative) medicine or drugs are defined as that category of drugs / medicines which passes out the waste products of Gastro Intestinal tract through anus. These are called adhakaya Sanshodhanam (lower part cleansers) or virechan drugs. These drugs are used for purgative and laxative purpose. The virechan drugs generally are Ushna (hot), teekshna (acute/ fast acting), Sukshma (micro) Vavyayi (Airy) and Vikashi (acting without digesting) properties and have tendency to remove the stools from anus. The virechan drugs are herbal as well as organo-metallic preparations. The authors of Charka Samhita, Susruta Samhita and Ashtaang samgraha have classified them as phalniya (Flowering), moolniya (root part), Samanyagana, and Sanshodhanam gana. Following are the major classification of virechan drugsMula Virechak (the virechan drugs that are derived form the root part): -Shyma, trivrata, snuhi, chitrak, apamarga and kusha. Twaka Virechak (the virechan drugs that are derived form Bark based): - patla and tilwak. Ksheer Virechak (the virechan drugs that arederived form milk or sap): - Snuhi arka and saptachada ksheer. Phala Virechak (the virechan drugs that are erived form Fruit based): - Paritiki, amalaki and Bhibhataki Patra Virechak (the virechan drugs that are derived form Leaf based): - Chatrangul and Putik. Phal rajavirechak (the virechan drugs that are derived form fruit content based): - Kampillaka.

In classical ayurvedic texts, the virechan drugs are classified under different names and

categories. Generally they are called virechan drugs. Apart from this Charka Samhita named these drugs as Virechanopaga (those causing virechan), and Bhedniyagana (those breaking stools). The Susruta Samhita termed the virechan drugs as Adhokaya Sanshodhanam gana and Vagbhata called them as Virechangana. After compiling all the

virechan drugs and medicines we can generally find following virechan drugs under different medicaments and single drugs.

Virechanopaga: - Draksha, Gambhari, paritaki, amalki, Bhibhatiki, Badibadar, Chhoti mithibadar, Karkadhu and Pilar.Bhedniya Gana: -Nishotha, arand, arka, Kalihari, chitrak, karanj, shankhini, katuki, and swarnaksheeri. There are oil based Virechan drugs/medicines known as taila(Oil based): - Of this category the most widely used castor oil is described as errand (castor), Jatiphala oil, dantibeej oil, jaitun (olive) oil. In Ashtaang samgraha, milk and urine are also taken into Virechan drugs.

According to modern sciences we can divide these all virechan drugs into two categories only as: -

Acute (fast acting) and purgative Mild laxative. But in ayurveda a very deep classification of this category drugs in mentioned these are based upon the season based virechan drugs body physique based, action based and on the basis of physiological actions on body.

Virechan is of three types: -

Mridu (mild), Madhya (normal), and teekshna (Acute / fast) On this basis the virechan drugs are used and these are further more classified on the basis ofphysiological actions as: -

Anulomana (laxatives). Sansarana (mild purgatives), Bhedana (purgative but acting slowly) Virechan (Fast acting purgative) Ayurveda also defines the virechan drugs on the

basis of season. There are different drugs used in the different season. These are classified into season-based medicines as: -

Gresham kalam virechan (The virechan that is done in summer), Varsha Virechanam (The virechan that is done in rainy season).

It means that drugs that are used for the virechan process in Gresham (summer) and varsha (Rainy) season respectively. From Bhaishajiya Kalpana point the medicaments and medicines can be better understood as follows: -

Amuloman (Laxatives): -Ayurveda describes the drugs that relieve the stools in a mild way as Anulomana. They are mridu (mild) virechan drugs. The virechanopaga drugs by charka and following listed drugs are laxative medicine. Apple, peach, tamarind, guava, banana, rose flowers, husk, patol patra, the oil based laxatives beside these milk, sugarcane, mulhati, phalsa, kushmanda swarasa. Generally all laxatives are madhur Rasa and amla Rasa based. These drugs have tendency to loosen the feces by producing a lot of water a stimulating the peristaltic movement of intestine and removing out the excreta by loosing and softening it.

Sansaran (Mild – Purgatives): - This category drugs have tendency to remove out the excreta from G.I. tract even without getting it digested. Amaltas is one of these drugs. These drugs act in a fast manner. The composition of these drugs generally is of water and earth components.The following single drugs are used as the sansran medicines: -

Amaltas,

Snaya,

Aleo Vera,

Kampillak,

Gorochen,

Revandchini,

Amlika,

Amlavetas,

Suranjan,

Shewata

Nishotha,

Bilbaphala,

Gulkanda,

Aprajita,

Trifala,

Kalmegha,

Varun,

Ghrita,

Hot milk.

Draksharishtha and Abhyarishtha are the classical examples of fermentative preparations of asava and aristha that are used as virechan medicines. The Leha (confectionary based preparation) medicament based preparations that are used, as virechan medicines are - Amaltas avalehika, Trivritavaleha. Rasnadi Quath is the example of decoction based virechan medicine. Further more the jam like preparation is Gulkanda that is prepared by rose petals and sugar. These two categories are included in laxatives. The rest are acute and fast acting purgative are discussed in next article.