AYURVEDA: Heart disease and Ayurveda: Ayurveda and Heart disease Heart disease is very common in this competitive stressful world. About 30 years back ‘Rheumatic heart dise...
Monday, November 21, 2011
Heart disease and Ayurveda
Ayurveda and Heart disease
Heart disease is very common in this competitive stressful world. About 30 years back ‘Rheumatic heart disease’ was more frequently seen due to the unhealthy living circumstances and poor socio economic status of the people globally. As the living condition has improved, the scenario has been changed and a merciless killer disease ‘ischemic heart disease’ dominates and it occurs more in younger generation.
The etiology like consumption of improper and high caloric diet, lack of physical exercises and stressful environment and predisposing factors like hypertension, LDL cholesterol deposition in blood vessels, infection of cardiac muscles etc causes heart diseases. Along with this Ayurveda point out one more reason, the suppression of natural urges like urination, defecation etc. causing hridroga.
Acharya Sushrutha, the father of surgery mentioned the etiology of hridroga thousands of years back in a more or less similar manner. Sushrutha samhita is the first among of medical texts to describe the types of heart disease and observes the main symptoms of it as circulatory defects and ‘hridsoola’ (cardiac pain, which is very relevant in this restless modern era.)
The causative factors of Ischemic Heart Disease, Myocardial Infarction and Pericarditis are the obstruction in the flow of blood that is ‘srotovaigunya’ which has been clearly emphasized by Acharya Sushrutha. So the aim of treatment should be to prevent the obstruction of blood flow. Comprehensive treatment in Ayurveda which includes medicines, specific food and suitable regime will help to achieve this.
The Terminalia Arjuna, and herbs like Comiphora mukul (guggulu) and Allium sativam (lasuna) are also very useful in atherosclerotic condition and it act as anti coagulant. Regular intake of Arjuna with milk will strengthen the heart muscles, guggulu and lasuna will dissolve the thrombus in heart vessels along with the intake of Inula racemosa (pushkaramoola) which acts as a coronary dilator.
Formulations such as rasonadi kashaya, parthalasunadi tablet, partharishta, gulguluthikthaka kashaya/ grutha, Arjuna ksheerapana, lasuna ksheerapana, shilajit etc which will reckon as a complimentary medicine along with present medication for a better prognosis. These medicines along with external and internal purification therapy can yield good result in cardiac patients.
In Kerala, the prevalence of cardio vascular disease is being increased dramatically due to the sedentary life style. Some of our traditional foods having proven hypo-lipidaemic activity have been noticeably decreased in our diets these days.
We can include the following items in our daily food regime that may help us to avoid bad cholesterol and atherosclerosis induced heart disease.
Allium sativam( lasuna), Dolicos biflonis (kulatha), Murraya koenigi (kalasaka), Allium cepa (palandu), Phaselous aurous (mudgam), Phaseolas mungo (masha) , Trigonella foenum (methi), Zingiber officinalis (ginger), Sesamum indicum (tilam) Emblica officianalis (amalaki), Ferula asafetida (hingu) etc.
Ayurveda believes in a holistic approach towards healing, which eliminates the root cause of the disease. Healthy diet, moderate exercise and managing the stress are the simple way to maintain your heart healthy.
Dr. Syyed Mohammed Jalaludheen MS (Ay), PhD (Ay)
Monday, August 29, 2011
Pragmatic concept of Marma (vital points)
Pragmatic concept of marma
Dr.Syyed Mohammed Jalaludheen MS (Ay)PhD(Ay)
Associate Professor,
Rajiv Gandhi Ayurveda Medical College
Mahe
(Govt of Puduchery Institute)
‘Ayurveda’, the science of life is constituted by two words, ‘ayus’ and ‘Veda’ meaning the science of ayus or the knowledge of life. ‘Ayus’ in this context denotes the continuity of consciousness or unified state of physical body, cognitive organs, mind, and soul. The physical body ‘sareera’ represents the gross structural and anatomical component of ‘ayu’ upon which the abnormalities of even the other subtle elements of ayus manifest.
The body and cognitive organs are perceptible only in the combination of ‘ayus’. The father of general medicine in ayurveda, Acharya Charaka explains the body; the seat of ‘chetana’ as an equilibrated combination of the modification of the five gross elements –‘Panchabhutavikara’. As per the principles of ayurveda, Panchamahabutas are involved right from the beginning of the development of fetus (fetal developments). the tridoshãs ‘vata’, ‘pitta’and ‘kapha’ performing the coordinating, transformative and generative functions of the body are also made up of panchmahabhutas (five elements). The entire body is constituted by ‘Paŕmanus”; the minutest units of panċhabhutas according to the philosophy of vaisheshika. The theory of tridoshã explains the process of health and diseases. Vata is predominantly constituted by Akashabhuta and vayubhuţa, Pitha by Agni bhuţa and Kapha by apbhuta and pŕthvibhuta. These somatic humors in a state of equilibrium work complimentary to each other, performing and controlling all physiological process of the body and mind to maintain health.
The entire human body is constituted by panchabhutas. This fact has been asserted by all Acharyas of Ayurveda. However the on the basis of predominance of bhuta composition the srothrendiya, sabdha and the conducting system in the body has been attributed to akasha bhuta, the sparsanedriya, the tactile sensations and all the movements of the body to Vayubhuta, the chakshurindriya the perception of vision, luster and metabolism to agnibhuta, rasanendriya the nutritive faculty and the various fluids in the body to the apyabhuta and the ghranendriya, the faculty of smell and the still grosser components of body like asthi, mamsa etc to prithvibhuta. This clearly demonstrates that all the components of sareera that is dosha , dhathu, mala etc are fundamentally panchabhoutika in nature.
Satwa, raja and thama are the trigunas. The satva guna predominance in human constitution leads to pure knowledge and health while the rajoguna and thamoguna predominance leads to ignorance, vitiation of tridoshãs and illhealth.
Acharya Suśhruta, the father of Indian surgery has defined ‘maŕma’ as primary seat of trigunas , tridoshãs and prâna. He has stated that the fatality attributed to maŕmagata is due to the vitiation of the three factors leading to deadly manifestation or even death.
View more presentations from drjalal
Associate Professor,
Rajiv Gandhi Ayurveda Medical College
Mahe
(Govt of Puduchery Institute)
Sunday, June 26, 2011
AYURVEDA: Ksharasutra therapy for fistula in ano (bagandara)...
AYURVEDA: Ksharasutra therapy for fistula in ano (bagandara)...: "fistula in ano with ksharasutra Fistula-in-ano is a condition which has been recognized as a difficult surgical disease in all the..."
Ksharasutra therapy for fistula in ano (bagandara)
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| fistula in ano with ksharasutra |
Time Tested Treatment for
Fistula-in-Ano
Fistula-in-Ano
Fistula-in-ano is a condition which has been recognized as a difficult surgical disease in all the ancient and modern medical sciences of the world. It is the recurrent nature of this disease which makes it difficult for treatment.
Fistuta-in-ano.- This is a track lined by granulation tissue which opens deeply in the anal canal or rectum and superficially on the skin around the anus. Sometimes the track does not open into the anal canal or rectum, when it should better be called a 'sinus'. Mostly these fistulae develop from ano-rectal abscess which burst spontaneously or was incised inadequately. An anal fistula may occur with or without symptoms. A history of intermittent swelling with pain, discomfort and discharge in the perianal region can often be obtained. Inspection and palpation usually delineate the course and nature of the fistula.
Ksharasutra treatment
The Ksharsutra is a type of thread / medicated seton prepared by coating the thread with the Kshara (the ash obtained by the burning of various herbs) like Apamarga kshar, Arka kshar etc and Snuhi kshira. Apart from this, natural antibiotic like haridra powder, guggulu, etc are also used to make Ksharasutra. The thread is then sterilized by UV light. The mechanical action of the threads and the chemical action of the drugs coated , collectively do the work of cutting, curetting, draining, and cleaning the fistulous track, thus promoting healing of the track/ wound. This also acts both as the antiseptic and fibrotic agent to induce the healing. The process of healing starts from deeper tissues & travels towards periphery. This can be applied and changed periodically till the thread cuts the fistulous tract. Since the sphincter heals by fibrosis, there is no incontinence.
The various studies denots that Ksharasutra therapy is time tested treatment for fistula in ano because of its non recurrence. One study denoted that seton therapy is less superior and less effective than the ayurvedic caustic ligature. (Kshara sutra) 1997 Mohite JD Seton therapy is effective than the modern surgical procedures like fistulectomy and fistulotomy 2002 A. Theerapol, BY in Singapore medical journal. So the only treatments that available now for fistula in ano is fistulectomy and fistulotomy, but it is less effective than ayurvedic ksharasutra therapy. The Ayurvedic kshara sutra is more effective than seton, fistulotomy and fistulectomy because the following complications are never seen in any of the ksharsutra therapy given patients.
Dr. Syyed Mohammed Jalaludheen MS(Ay)PhD(Ay)
Associate Professor,
Rajiv Gandhi Ayurveda Medical College,
Mahe
(Govt of Puducherry institution)
Rajiv Gandhi Ayurveda Medical College,
Mahe
(Govt of Puducherry institution)
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| After ksharasutra therapy |
smjppt@gmail.com
Thursday, June 23, 2011
AYURVEDA: Monsoon Treatment Program - Punarnava Ayurveda Hos...
AYURVEDA: Monsoon Treatment Program - Punarnava Ayurveda Hos...: "Dear Sir/Madam We thank you for your support and cooperation. Your suppo..."
AYURVEDA: MARMA THERAPY
AYURVEDA: MARMA THERAPY: "Definition. In Ayurvedic literature is concerned the term marma as ‘Jeevasthana’. Vital spot, vulnerable points, any secre..."
Monsoon Treatment Program - Punarnava Ayurveda Hospital
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MARMA THERAPY
Definition.
In Ayurvedic literature is concerned the term marma as ‘Jeevasthana’. Vital spot, vulnerable points, any secret of mystery, the care of anything etc. are the few word meanings of the ‘marma’.
During Vedic periods knowledge of marma was known to king and warriors. It was applied in battlefields to hit and achieve maximum fatal effect against their enemies. There for it can assume that this science was used both in warfare and surgery. Due to this crisis the exact meaning of the ‘marma’, and it s applied aspect are not fully developed or not spreaded to all generation.
Marmas are also said to be composed of above said six elements such as soma, marutha, teja, satwa, raja, and tamas. Etymologically it is said to be each letter of the word marma has got a significant meaning ‘ma’ means prana or vayu, the repha indicates house or seat. Hence the word marma means seat of vayu or prana.
As per marma sastra the combination of sakthi and jada (mortal and immortal) results in life. As per the meaning of ‘pranayatanakendra’ the prana circulates more and hence it is termed as marma.
During injury to marma, the doshas are vitiated in the surrounding areas of marma. The aggravated dosha, vata produces severe pain and blockade in the free movements of prana vayu and vyana vayu.the main function of vyana vayu is to regulate the free movements of nutrients to all the tissues of the body. when this is blocked all the body system suffer due to the lack of nutrition and free flow of ‘prana’ leading to diseases or death.
Acharya charaka explain that in the view of patho-physiologically Marmas are the centers of chaithanya hence the functional abnormality in their centers will be, more sever we when composed to other parts.
According to Acharya Vagbata wherever irregular pulsation and pain felt on pressure or trauma that location called marma.
Again Sushruta explain the Marmas are a conglomeration of mamsa (muscle), sira (arteries/vein), asthi (bones), snayu (nerves) and sandhi (joints) where prana is specially associated. Trauma to there structure will result in irreversible damage. The above statements clearly help in serving a conclusion that there are certain very vital anatomical, path physiological point in the body which are having a secret and significant life values and they are composed of nerves, muscle, blood vessels, joints ligaments and bones. it is not necessary that all structures should not present collectively at a time for the composition of marma.
In the other word the Marmas are basically constituted by six vital elements namely soma, marutha, teja, satwa, raja, and tama. The marma sthanas are the seat of soma (sleshma) marutha (vata) teja (pitha) and three psychic humors (mental forces) raja, tama and satwa.other than there is the supreme power within the marma sthana is bhutatma.this is the force which controls the body and mind.
In Ayurvedic literature is concerned the term marma as ‘Jeevasthana’. Vital spot, vulnerable points, any secret of mystery, the care of anything etc. are the few word meanings of the ‘marma’.
During Vedic periods knowledge of marma was known to king and warriors. It was applied in battlefields to hit and achieve maximum fatal effect against their enemies. There for it can assume that this science was used both in warfare and surgery. Due to this crisis the exact meaning of the ‘marma’, and it s applied aspect are not fully developed or not spreaded to all generation.
Marmas are also said to be composed of above said six elements such as soma, marutha, teja, satwa, raja, and tamas. Etymologically it is said to be each letter of the word marma has got a significant meaning ‘ma’ means prana or vayu, the repha indicates house or seat. Hence the word marma means seat of vayu or prana.
As per marma sastra the combination of sakthi and jada (mortal and immortal) results in life. As per the meaning of ‘pranayatanakendra’ the prana circulates more and hence it is termed as marma.
During injury to marma, the doshas are vitiated in the surrounding areas of marma. The aggravated dosha, vata produces severe pain and blockade in the free movements of prana vayu and vyana vayu.the main function of vyana vayu is to regulate the free movements of nutrients to all the tissues of the body. when this is blocked all the body system suffer due to the lack of nutrition and free flow of ‘prana’ leading to diseases or death.
Acharya charaka explain that in the view of patho-physiologically Marmas are the centers of chaithanya hence the functional abnormality in their centers will be, more sever we when composed to other parts.
According to Acharya Vagbata wherever irregular pulsation and pain felt on pressure or trauma that location called marma.
Again Sushruta explain the Marmas are a conglomeration of mamsa (muscle), sira (arteries/vein), asthi (bones), snayu (nerves) and sandhi (joints) where prana is specially associated. Trauma to there structure will result in irreversible damage. The above statements clearly help in serving a conclusion that there are certain very vital anatomical, path physiological point in the body which are having a secret and significant life values and they are composed of nerves, muscle, blood vessels, joints ligaments and bones. it is not necessary that all structures should not present collectively at a time for the composition of marma.
In the other word the Marmas are basically constituted by six vital elements namely soma, marutha, teja, satwa, raja, and tama. The marma sthanas are the seat of soma (sleshma) marutha (vata) teja (pitha) and three psychic humors (mental forces) raja, tama and satwa.other than there is the supreme power within the marma sthana is bhutatma.this is the force which controls the body and mind.
Further details contact:
smjppt@gmail.com
smjppt@gmail.com
WWW.RESEARCHAYURVEDA.ORG
AYURVEDA: Ayurvedic Sports Medicine ...
AYURVEDA: Ayurvedic Sports Medicine ...: "Ayurvedic Sports Medicine In India the day..."
| Ayurvedic Sports Medicine |
| In India the day and age of the Rig-Veda, Ramayana and Mahabharata men of stature and circumstance were expected to be competent in chariot-racing, archery, horsemanship, military tactics, wrestling, weight-lifting, swimming etc. this shows that sports are enormously popularized in the history of India, and also had a supremely practiced medicines. The traditional system of medicine that includes marma therapy and kalari chikitsa is very much correlated with sports medicine. Marma chikitsa –the treatment of vital spots- is a derivative of the martial arts known in Kerala as kalaripayatu and in southern Tamil nadu as adimurai. In Kerala from the time immemorial, every sport related injuries were managed with Marma and Kalari chikitsa; integral part of Ayurveda. The West better recognizes the ancient Indian medicine system now. It is less known that great strides were made in the field of surgery too. Revitalizing Ayurveda through integrated scientific research and development initiatives is very much important in terms of improving the health care standard quality of life and also in view of enormous potentials and benefits this system could offer to the field of sports medicine. I here by promising you the efficacy of Ayurvedic treatment in sports related injuries; offer orientation about sports injuries and maintenance of normal postural mechanism, and give awareness about preventive Ayurvedic treatment modalities for the betterment of sports persons in the way of life by relating them to suitable daily activities. Further details contact: smjppt@gmail.com |
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