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Classification of Behavior Medications and Diseases in Ayurveda

Table of Contents

Sheeta-Pitta

Sheeta-Pitta and Udarda have similar stages of growth. They both are made distinct by the control of dosha.

Earlier Symptoms (Purva-Roopa)
The advanced or prior symptoms of Sheeta-Pitta are dehydration, vomiting, pain in the body, bulky sensation in the body, ruddiness in the eyes and loss of appetite.

Indications
The indications are excessive swelling, rigorous burning sensation, nausea, and high fever, piercing pain, Red patches over the body and numerous pimples and inflammation.

Sheetaa Pitta
Sheeta Pitta

Hetu Features
The Hetu features are inappropriate supervision of medicines used to stimulate vomiting, containment of goaded pitta, Kapha (cough & cold conditions), Anna (diet), and extreme intake of kanji.

Treatment
The treatment of Sheeta-Pitta includes kneading or massage of the body with a special type of oil called Sarshapa oil, fermentation using boiled water, instant stimulation of vomiting must be done with the aid of leaves of Patol, Nimba Twak, and Arishtaka, purification process must be initiated with the aid of Triphala Churan (powder), Pippali and Yograj guggul (all ayurvedic medicines) and artificial blood-letting (Rakta-Mokshana) and cure of skin infection is also undertaken under Kushtha (skin disease) treatment.

Essence (Decoction or Extract)
Extract of Yashtimadhu, Madhuk flower, Rasna (juice), Rakta (blood) Chandana and Shweta (white) Chandana, Nirgundi, and Pippali. Extract of Nimba Twak (Guduchi, Haridra or Dhamasa) treats Sheeta-Pitta. Black pepper (Kali Mirch) taken along with jaggery (Gud) taken two times in a week treats Udarda.

Churan (Powder) of black pepper, Shunthi, Maricha, and Pippali took along with milk cures Sheeta-Pitta. Nimba Patra powder (Churan) treats Kotha, Sheeta-Pitta, and Rakta-Pitta.

The extract or the juice of tulsi leaves is also very useful, Durva and Haridra on restricted application reduce burning sensation and itching.

Churan or powder of Shweta Sarshapa, Haridra, Til and Chakramarda mixed with Katu oil (Taila) and is also used for Ubatan treats Sheeta-Pitta.

Medicines Used
There are some of the medicines or drugs that are most commonly used. They are Haridra khanda, Vardhaman Pippali, Brihat Haridra khanda and Kushthadi (Skin) Churan (powder). As yoga is the most natural form of medication to cure any kind of ailments and is the only prescribed medication without any side-effects.

But, specific exercises have been identified to treat specific diseases. To cure Sheeta-Pitta, the yoga exercises that have been prescribed are Amrutadi yoga, Agnimantha yoga, and Nimbapatra yoga.

DO’s

The things that are required to be undertaken are rice of Shalidhan, Kullatha, Mudga, Karavellaka (Karela), Poi Shak, Vetagra, warm water, restricted application, Vamana (medicine used to stimulate vomiting, purification, Rakta Mokshana (artificial bloodletting), Anar(pomegranate), Triphala powder (Churan), Sarshapa oil Taila). All bitter, pungent and astringent products are advisable in this disease.

DON’T’s

Following things must be avoided as a measure of precaution such as bathing, sunbath, food with heavy traits, milk (Dugdha), and products made up of milk and sugar cane (Ikshu Vikar), fish and fatty food, sleep during day, exposure to wind, food that is contrary to the constitution of an individual’s body must not be undertaken and sugary, vinegary and salty diet must be avoided.

Traya-Upastambha

Description

Traya-Upastambha means the vital chords of health (physical and mental). It is an amalgamation of two terms; Upa sustain (support) and Stambha foundation (base).

Stability or balance needs to be maintained between Panchamahabhoota (5 elements) which are Prithvi, Jal, Aakash, Agni, and Vayu for the natural functions of the body.

Traya-Upastambha
Traya-Upastambha

Elements

There are three basic rudiments that help in the preservation of essential five elements (Panchamahabhoota).

They are Balanced Diet (Aahar), Sleep (Nidra), Sayyam (Brahmacharya). The description of each of the rudiment is as follows:

Balanced Diet (Aahar)

It refers to the food (diet) that a person consumes on a daily basis. So, each individual’s routine intake of food can be called his or her Aahar.

There are various ingredients in a person’s diet and the personal taste dominates over everything. The most common components of any type of diet must be protein, carbohydrates, and minerals which are necessary for the growth and development (maturity) of the human body.

Ayurvedic system of medicine not only lays stress on the physical well-being of a person but also attaches significant importance to psychological health.

Three kinds of diets are prescribed under the Ayurvedic system, i.e, Saatvik, Raajasik and Taamsik diet. All these diets have their own characteristics, for instance, Saatvik Diet generates a mood of optimism and satisfaction, Raajasik Diet generates a mood of resentment and raises self-esteem in an individual and Taamsik Diet generates lethargy and creates a mood of dejection.

A certain kind of regulations for the ways (behavior) has been specified which regulates the eating habits of human beings, such as a person must refrain from speaking while eating, must avoid passing of food without proper chewing and only that much food must be taken that is suitable for the structure of an individual.

Sleep (Nidra)

A sound sleep is essential for the mental and physical well-being of a person.

When a person goes to sleep, only the body (living body) sleeps and the mind always remains active, it is at this stage, the mind is disturbed by the awful qualities (Taamoguna) that are present in a person’s subconscious mind.

At this point, Kapha Dosha (responsible for the increase in the immunity level of the human body) increases and normal sleep comes.

Over-sleeping or sleeping beyond normal hours upsets the entire routine and brings a terrible effect on health.
For instance, shortage in sound sleep will make a person lethargic, smoldering feel in the eyes and severe body and headache.

Sayyam (Brahmacharya)

Brahmacharya means self-restraint from extreme physical pleasures. But, that doesn’t mean total absence from sex, only a certain kind of limit is put so as not to have poor effects on a person’s health. In Ayurveda, it has been recommended that individuals must refrain from indulging in sex during their academic years.

Sexual intimacy must only be started when a person gets married and enters grihastha ashram. Excessive sexual interaction always leads to loss of memory and potency and increases bad temper. In Ayurveda, sex is looked upon as an activity not only for pleasure but also as an activity undertaken for the purpose of reproduction.

Upshaya

Description

Upshaya means remedial experiment or in scientific terms, it can be called a therapeutic test or examination. It is a kind of medical treatment which is undertaken for the treatment of a disorder.

The basic element used in Upshaya is medicines (Aushadhi), Diet (Anna) and Behavior (Conduct). Antonym of Upshaya is Unupshaya.

Upshaya
Upshaya

There are six treatments of Upshaya. They are Hetuviparit (anti-factor), Vyadhiviparit (anti-disease), Hetuvyadhiviparit (anti-factor & anti-disease), Hetuviparitarthkari (anti causative subjective), Vyadhiviparitarthkari (anti-disease subjective), Hetu- Vyadhiviparitarthkari (anti-factor & anti-disease subjective).

The description of each of the treatment is as follows:

1. Hetuviparit (Anti-Factor)

It means cure contrary to the cause of the disease. Hetuviparit is further classified into various categories:

Hetuviparit Aushadhi
It refers to the medicines that control and cures the disease. For instance, dry ginger is used as a medicine in the treatment of Kapha Jwar.

Hetuviparit Anna
It refers to the diet contrary to the cause of the ailment. For instance, In case of fever developed due to excessive intake of pills, chicken soup is taken in the meal. Here, chicken soup corrects the imbalance of vat dosha in the human body and eliminates fatigue.

Hetuviparit Vihara
It means a kind of behavior that controls the cause or causes of disease. For instance, treatment of cold and cough (Kapha dosha) the remedy lies in good night sleep.

2. Vyadhiviparit (Anti- Disease)

It means detailed ways of curing a specific disease. Vyadhiviparit is further classified into various categories:

Vyadhiviparit Aushadhi
It means specific medication for a particular ailment. For instance, the disorder of diarrhea can be cured by 2 specific medicines such as Holarrhenna and dysenteric.

Vyadhiviparit Anna
It means a diet specifically taken in a particular disorder. For instance, Masoor dal (pulse) is an exact diet in case of diarrhea.

Vyadhiviparit Vihar
It means behavior exactly specific to the disease.

3. Hetuvyadhiviparit ( Anti-Factor and Anti-Disease)

This refers to the treatment, which is precise to the infection and however is an anti-factor (cause).

Hetuvyadhiviparit Aushadhi can be classified into 2 categories:

Hetuvyadhiviparit Aushadhi
It’s a kind of medication that wheels the affirmative causes and heals the treatment.

Hetuvyadhiviparit Anna
It is a kind of diet that is meant for troubled doshas and a particular disease. It is the diet specific to the disturbed doshas and is specific to the disease.

Hetuvyadhiviparit Vihar
It is a type of behavior that is stimulated to treat troubled dosha and specifically used for curing a disease.

4. Hetuvyadhiviparit (Anti- Causative Subjective)

It means the causes that in the beginning support the contributory factors of the disease but in the end, helps in treating them. It can be divided into the following categories:

Medicine (Aushadhi)
For instance, Whimpering of heat is reasoned by troubled pitta-dosha.

When a kind of poultice is used for curing excessive heat, it increases the treatment of heat by stimulating pitta-dosha. The type of medicines used attracts the causes of disease.

Diet (Anna)
This kind of diet imbalances the pitta-dosha and is taken in case of heat.

Behavior (Vihar)
The behavior under this category troubles Vata-dosha to cure a kind of biological (psychotic) ailments. In this individuals are irritated and angry.

5. VyadhivparitArthkari (Anti-Disease Subjective)

It means ways, that are believed to inflate the ailment but eventually cures it. It can be divided into the following categories:

Medicine (Aushadhi)
For instance, Medicine of Randia Dumetorum stimulates vomiting. Unwanted cough is removed by stimulating the process of vomiting.

Diet (Anna)
For instance, Soft laxative might cause diarrhea whereas in case of dysentery it treats mucous from the gastro bowels by supporting the departure.

Behavior (Conduct)
For instance, to stimulate vomiting, it helps in eliminating infected cough but eventually, it relieves the patient and cures it.

6. Hetu –VyadhivparitArthkari (Anti-Factor and Anti-Disease Subjective)

This therapy is anti contributory part and ailment supporting but in the end, it eliminates and controls it.

Medicine (Aushadhi)
Medicine provides warmness to the skin. Agru, a kind of herb produces a soothing effect when applied on burn injuries. It increases the blood flow which fastens up the cure.

Diet (Anna)
For instance, A patient having recurring habits of alcohols, so to induce a chronic alcoholic patient to avoid abandonment pattern, a small quantity of alcohol is given.

Behavior (Conduct)
For instance, the frozen shoulder gets expanded due to the imbalance of Vata Dosha. This behavior supports the disease but during the process of swimming, heat (produced by the swimming stroke) gets ensnared in the affected shoulder. This warmness corrects the imbalance of Vata dosha and finally, the ailment is cured.

Vajikaran

DESCRIPTION

In scientific terms, Vajikaran means the science (knowledge) of affecting sexual desire.

In the world of science, this art is called aphrodisiacs.

It is that phase of science that deals with various facets of sexual desire.

Vajikaran helps in the evolution of different human species.

In fact, it is one of the specialized branches in Ayurvedic medicine system.

Vajikaran
Vajikaran

Vajikaran is experienced by:

  • The people between the age group of 16- 70 years.
  • The importance with the exception of genetic and appalling.
  • Weakness (impotence).
  • Constant experience of sex.

Vajikaran must be avoided by:

  • Prior to 16 years of age and after 70 years.
  • People with bad intentions.

Element of Vajikaran
Female (lady) is the supreme element of Vajikaran therapy as mentioned in Charakh Sanhita (medical treatise). But before starting the process of Vajikaran, the therapy of panchakarma must be applied. Vajikaran indeed is excellent for bringing health in good condition.

Foremost, more than doing good to the physical well-being of human beings, it makes them mentally strong because the mind is considered to be the source of impetus for sexual desire. In the Sanskrit language, the synonym for the mind is Manoj, thus Vajikaran therapy is used to treat mental and emotional ailments, etc. The whole therapy is centered on sex.

In Charka Samhita (a gigantic thesis on ancient Indian medicine system) has covered this subject at great length.

It has been mentioned that Shukra; the reproductive elements in the body are considered superlative tissues that are formed as the final creation of the body’s metabolism.

So, for sexual fulfillment and vitality of potency and enhanced (in good health) offspring, the Shukra tissue must be in good condition. Here, Vajikaran medicines come into action. These aphrodisiacs medicines strengthen the reproductive tissues.

In Ayurveda, asceticism from sexual pleasure has been recommended because Shukra is an important part of the body and must not be wasted just for fulfilling the sexual craving of human beings.

This principle has been followed since the time immemorial and it is believed that the preservation of Shukra will lead to the creation of more potent, brilliant generations.

Sex was considered as the medicine for the better health of the society in ancient India.

Subsequently, aphrodisiacs drugs gained a foothold not only in the Indian Medical System but also everywhere in the world.

These medicines come in the form of tablets and tonic in the market and can produce short-term results and can also strengthen the potency and stamina of an individual.

The treatment of Vajikaran is undertaken to cure numerous sexual and psychological disorders. For instance, the problem of impotency, reduced erection and too early experience of sexual desire in males and in the case of females, infertility, and reservation regarding sex can all be treated by Vajikaran.

The essence of this kind of treatment is that a weak Shukra Dhatu is the root cause of all sexual disorders and the only thing that needs to be done is to bring vitality to the Shukra issue.

Components

  • A disciplined lifestyle.
  • Conditional sexual act.
  • Aphrodisiac treatment.

Vatrakta

A. Description

Inflammation or gout is known in Sanskrit term as Vatrakta. Panchakarma therapy is one of the most effective treatments in curing gout.

B. Symptoms

  • Increase in pain in joints which if not treated can become recurring in nature.
  • More than normal perspiration or less than normal.
  • Sedation like feeling.
  • Acute pain on any kind of wound.
  • Lack of sensation in the knee, thigh, feet, shoulder.
  • Unusual facial appearance.
Vatrakta
Vatrakta

C. Causes

  • Excessive sleep during day time.
  • Irritation.
  • Consumption or eating during dyspepsia.
  • Unsuited foodstuff.
  • Excess intake of vinegary, spicy, oily, warm and raw food.

D. Precautions

Following things must be avoided when a person is suffering from Vatrakta.
Mushrooms, peas, dry beans, alcohol, fish fries, spinach, and cauliflower.

E. Synonyms

There are three known synonyms (identical) of Vatrakta. They are Khuda, Adhayavata, and Vatabalasaka. The description of each synonym is as follows:

Khuda
It means tiny joints. In this kind of disorder, acute and unbearable pain in small joints occurs, that is why it is also called Khuda Vata.

Adhayavata
It means a prosperous group of people who have a very fragile body composition. In this disorder people from this section of the population are affected, it is known as Adhayavata.

Vatabalasaka
This disorder affects the whole blood.
Vatrakta can be classified according to the control of doshas, Rakta, Pitta, and Kapha as follows:

F. Classification According To Doshas

1. Control of Vata
Enlargement of vessels, soreness, shivering and sharp pain, coarseness, exasperation, tightening of veins and joints, inflexibility and severe ache in body parts.

2. Control of Rakta
Inflammation with severe and sharp pain and swelling.

3. Control of Pitta
Overexcitement, severe pain, acidic sensation after meals, weakness, dehydration, swelling, and desiccation.

4. Control of Kapha
The sensation of Humidity, bulkiness and placid ache.

G. Complications

Some things need to be taken care of when treating this disorder:

  • Insomnia
  • Pain
  • Dehydration
  • Fever
  • Psychological mystification
  • Sudden glitch
  • Loss of appetite
  • Indigestion
  • Sleepy feeling
  • Swelling
  • Smoldering sensation
  • Inflexibility in body parts
  • Tumor

H. Cure

1. Patient suffering from gout should be treated with artificial blood-letting.
2. When there is a pain, ruddiness and blazing feeling, the blood should be sucked by leeches only.
3. When Vatrakta disorder spread from one body part to another, scraping or scratching of skin is appropriate.
4. Rakta Mokshan Karma therapy must not be administered when there’s weakness, dehydration, swelling and hardness.
5. Honey and Triphala Churan (powder) must be given.
6. The cooked mixture of milk, oil, and sugar must be given to the patient.

I. Medicines Used

Basically, all ayurvedic medicines are used. Some of the commonly used are as follows:

  • Yograj Guggul (Useful in arthritis pain)
  • Praval Pishthi
  • Gandhak Rasayan
  • Chandanasava (A kind of thick paste made up of Chandan)
  • Mahayograj
  • Gokhshuradi (To augment sexual prowess)
  • Sinhnad
  • Swarna Makshik

Vayu Shabda

Vayu or air is one of the five great elements. These elements, Earth, Water, Fire, Air, and Space knew as Panchamahabhoota is of vital importance, and units to build everything from medicines to human beings.

The property or quality of anything changes when the proportions of these elements change and also change with different combinations and permutations of these five elements. In Sanskrit, Pancha means five.

The different classifications, Parthiva, Apya, Taijasa, Vayaviya, and Akashiya are on the basis of the majority of content. All the Mahabhootas’ or five elements have one sense of attribute and property.

Vayu Shabda
Vayu Shabda

Prana Vayu means the energy of life, which helps in governing and controlling one’s own energy, which helps us in checking our anger, sorrow, frustration, and the other negative emotions from flowing from us.

Vayu Mahabhoota is the second in creation after the Aakash Mahabhoota. With the existence of Vayu, we can understand that there is a movement from nothingness or nothingness of space or Aakash to something hard or to feeling something or touch or Sparsha.

Moreover, these elements have the property of inheriting the attributes of their preceding element. Vayu inherits the sound or Shabda that is an attribute of its preceding element, Aakasha.

Therefore, the creation can be felt like a touch or sound; however, it cannot be seen. With the help of Vayu, anything can move or be transported from one place to another. Logically, all living beings have this element.

It is a major constituent of Vata dosha in living things, and is responsible for joint movements, traveling of food through the gastrointestinal tract, impulses of motor or sensory nerves, and so on.

Blood circulation is not possible if the Vayu does not move.

Due to the stopping of blood circulation, heat generation ceases.

If the production of heat stops, the food cannot be digested, and thus cause gastrointestinal problems and abdominal problems.

Vayu or air is important to all the living beings for their survival, and normal functioning. Religion like Hinduism refers to Vayu as the god of life, as its existence is the main reason for the existence of living things.

Vayu is also known as Prana or Vata. In classical literature, Vayu is classified into five deities. They are Prana or controlling life, Apana or the wind, Vyana or touch or sensation, Udana or digestion, and Samana or excretion.

Vayu is the most important element of all, as a living being can survive without other elements for at least a few moments, while without Vayu, life becomes impossible.

When Vayu or Mukhya Prana leaves the body, all the other elements would be forced to leave the body. In the treatment of diseases like Vyana Vayu and Samana Vayu, Panchakarma should be administered.

78% of Nitrogen, 21% of Oxygen, and 1% of other gases is the appropriate concentration for the air that can be taken in by animals, or plants, or man for breathing purposes. To get fresh Vayu, one’s surroundings should be rich in green plants, trees, herbs with medicinal value. The fresh air from the plants would be cured of germs and the pollution is minimized.

Vishesha

Vishesha is otherwise known as a peculiarity. It is the property that differentiates one substance from others. It is also referred to as dissimilarity, as it is involved in breaking the unity.

By breaking the unity, it decreases strength. Therefore, it is known as Harasa Hetu Vishesha or dissimilarity that can decrease the things.

It is among the seven categories of Padarth Vidnyan, the study of raw materials.

The other categories are Guna or quality, Dravya or substance, Karma or action, Pramana or evidence, Samanya or similarity, and Samavaya or intimate relationship.

Vishesha
Vishesha

Vishesha or peculiarity is classified into three types. They are:

  • Dravya Vishesha
  • Guna Vishesha
  • Karma Vishesha

Dravya Vishesha

In this type, the only concern is about different Dravyas or substances. For example, you can consume flesh and increase your diet intake by which both bones and muscles increase; however if you consume bones, there is no increase in the muscles.

Guna Vishesha

In this type, the only concern is about different Gunas or properties. This can be explained better with an example. When you use cold water that has the Sheeta Guna, enhancement of Kapha dosha is prevalent; however, if you use hot water, the suppression of Kapha dosha can be seen.

Karma Vishesha

In this type, the only concern is about karmas or actions. For example, walking decreases the Kapha dosha, as this dosha has immobile or Achala karma, which aggravates when a person rests or stays idle for a long time, and gets suppressed or decreased when the person walks.

Vishesha is considered to be opposite of universal, as universal embrace everything under the universe, while Vishesha differentiates between things.

Space, time, Moksha, minds, souls, the atoms of earth, water, light, and air are considered to be eternal or eternal substances, as they do not have parts. These eternal substances have a unique individuality, and that is Vishesha.

You cannot give the property of Vishesha to worldly things like your furniture, your accessories, and so on. Vishesha cannot be imparted to these articles as these things have distinct, distinguishable different parts, and there is no need for something to show the different parts in a worldly article or thing.

It is only for the eternal substances that are not in parts, we have to find the ultimate differences, and this is where Vishesha comes into the picture.

Due to the individuals, in which they are subsisting are innumerable, these are known as innumerable peculiarities, which are supersensible entities.

Apart from Ayurveda, the mention of Vishesha is even done in religions like Hinduism. Vishesha is one among the four Central Saivite Dikshas. The other being Samaya, Nirvana, and Abhisheka. The dharma or righteousness is also divided into two. They are Samanya Dharma and Vishesha Dharma.

Moreover, it is believed that the soul has its own Vishesha because it enjoys the results of its own deeds, but the body’s experience is made of parts and is non-eternal; therefore, there is no Vishesha or peculiarity attributed to the body.

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