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Panchakarma
A healthy body and healthy mind is the aim of all medical
systems. Ayurveda is one such system that prevailed since
5,000 years ago. It was considered the most advanced and
scientifically proven in those days. It still continues to
shine. The present millennium has shown us numerous
disorders and we know that the changes in atmosphere and
living conditions are among the causes. This results in
serious disorders like cancer and AIDS. To handle these
problems, Ayurveda shows the correct way. The word Ayurveda
is composed of Ayu and Veda. Ayu means life, which is a
proper combination of the body, mind, sense organs and the
soul. Veda means knowledge.
Other
miscellaneous therapies of Panchakarma:
Shirodhara : It is recommended in anxiety, depression,
hypertension, insomnia etc.
Kati Basti : Useful in different backaches.
Janu Basti : Useful in arthritis of the knee joint.
Nadi Sweda: Useful in pain disorders of different sites.
Pinda Sweda: Useful in neurological ailments and in the
management of different pains.
Shashti-Shali Pindasweda: Useful in neurological ailments.
Tarpanam: Useful in the ailments of the eyes.
Shirobasti: Useful in hair loss and the falling hair and
other diseases of skull.
Uttara Basti: Useful in genitourinary diseases and
infertility of female.
Udvartana: It is a medicated Ubtan to be applied over the
skin for fair and glowing skin.
Pizhichil
The Vedas revealed the truth that all the living and
non-living things are a combination of pancha bhoota (prithvi,
ap, thejas, vayu, akasa). Ayurveda also agrees with this
principle. To regulate the living body easily, the acharyas
concised the pancha bhootas into tridoshas (vata, pitta,
kapha). These tridoshas are the basic pavement for all
ayurvedic theories. Along with tridoshas, datusamjna,
malasamjna are given to certain constituents for the
functioning concept of living things. Datus and malas are
controlled by doshas. Samyavastha (well-being) is the
condition when the doshas are in their natural rhythm. When
this rhythm is lost it is called vaishamya (disease). The
former means order, the latter, disorder.
Doshas cannot be identified separately in samyavastha. In
diseased condition, the doshas manifest their particular
symptoms. These symptoms denote malfunctioning of the doshas.
The purpose of treatment of all diseases is to keep the
doshas in equilibrium. In Ayurveda there are three steps in
treating any diseases, they are samsodhana - cleansing
process, samsamana - palliative measures and
nidanaparivarjana - treating the causes.
In Kerala, certain special Panchakarma procedures are done
for purification of the body. This is a model which shows
the process of Sirodhara and Pizhichal, done together.
Samsodhanam is considered a prominent process and should be
administered with full care. Samsodhana is so important
because the diseases treated by samsamana may occur again
but those treated by the former will never recur or the
chances of recurrance are very small.
Panchakarma is a synonym for samsodhana. Panchakarma
actually is a group of treatments, five in number, all of
which are not commonly practised in all diseases. The
panchakarma are vamana, virechana, snehavasti, kashayavasti
and nasya. Vamana is emesis, virechana is purging, vasti is
enema, which of two kinds done with medicated oils and
medicated decoctions and are called snehavasti and
kashayavasti respectively. Nasya is instillation of
medicines through nose. Susrutha, the father of surgery,
gives stress to rakthamoksha (blood-letting) as one of the
panchakarma, taking the two kinds of vasti as a single
karma.
There are certain steps to be followed before doing
panchakarma called poorvakarmas. They are snehana (oleation)
and swedana (sudation). Snehana has to be done by two ways,
application of snehadravyas internally and externally.
Swedana is classified into four types to promote sweat. The
purpose of poorvakarma is to liquefy and guide the provoked
doshas to the mainstream to facilitate the sodhana karma.
The process of letting out the vitiated blood is termed
Rakthamoksha.This is an illustration of Lord Dhanwanthri
holding a leech in the right hand whichis extensively used
in blood letting.
Vamana (Emesis)
The first in panchasodhana karma, this process requires good
attention and skilled assistance. It induces expulsion of
the stomach contents through the mouth. Kapha or kapha
dominant diseases are selected for this procedure. Diseases
like severe skin diseases (psoriasis, urticaria) bronchial
asthma, mental disorders and so on. This process is not
suggested for pregnant women, the aged, those suffering from
cardiac problems and those who are not very strong. On the
previous day, the patient, who has undergone sneha sweda is
given kapha increasing foods. The next morning, after
ablutions and a hot water bath, the patient should be asked
to sit in a relaxed manner in an armchair. Milk is commonly
used for this purpose. For those with milk intolerance,
sugarcane juice can be used. The patient has to drink as
much as milk as he can. Then a paste of madana phala (10 gms)
along with yashtimadhu powder (5 gms), vacha (5 gms), rock
salt (5 gms) and honey (5 ml) mixed with milk should be
given. Within a short time, the patient will feel nauseous
and starts vomiting. All impure accumulated kapha will come
out. Normally eight bouts are seen. The attenders should
hold the patient's forehead and massage his back and wipe
away the sweat. Vomiting is stopped when the pitta or yellow
colouration is seen, which is considered the correct
symptom. If the bouts are less, vomiting should be by
irritating the uvula by touching with the figers or a quill.
Then allow the patient to wash his face and fingers with hot
water. Then dhoomapana - inhalation of medicated fumes - is
done. The smoke should be inhaled through one nostil and
exhaled through the mouth and the other nostril. This should
be done thrice.
Virechana (Purgation)
Pitta and pitta dominant diseases are cured by this process.
By this the vitiated doshas are made to pass through the
anus. Poorvakarma as noted in vamana are advocated here.
Though several drugs are mentioned for virechana, trivrit is
considered the best. Trivrit combinations, like avipathy
churna, trivrileha are used. To give the medicine it should
be ascertained whether the last meal has been digested.
Medicine should be given after the kaphakala (about 9 a.m.)
- 15 to 25 gms of Avipathy churna mixed with hot water. No
food is given till virechana is over. In proper virechana,
the patient passes urine, stool, pitta, medicine, kapha and
vata in order. About 20 purges may be seen. This also
depends on the patient's health.
A mild form of virechana is an unavoidable factor in
ayurvedic therapy. It is commonly used to treat various
kinds of ailments in which poorvakarma is not necessary. So
virechana is also used for prevention. The paschat karma
followed is similar to that of vamana except that dhoomapana
is not administered.
Vasti (Enema)
This is a process of injecting fluid through the anal,
urinary or vaginal canal. Vasti or the urinary bladder of
animals is used and hence this term. Today, a bag of
polyethene or leather is used. Vasti is for combating vata
and vata dominant diseases. As vasti is important among the
panchakarma, many consider vasti as half the entire range of
treatment and some as the complete range. The equipment for
vasti karma consists of a nozzle and a bag.
Nasya as a method of medicinal application was extant for a
long period. The Valmiki Ramayana contains descriptions of
Rama and other warriors who were restored to consciousness
by using medicinal herbs as nasya. The famous physician
Jivaka was said to have treated Lord Buddha by Nasya.
Snehavasti is Vasti with unctuous oils. This is not advised
in patients suffering from diabetes, anaemia, diarrohea,
obesity, filaria. After poorvakarma, the patient is advised
to take a hot water bath and permitted to eat a light meal
not more than three quarters of usual quantity, a suitable
drink may follow. He should lie down in a cot on his left
side (left lateral position) (i.e.: the left is stretched
and right one is folded). The suitable oil is poured in the
vasti bag which is connected with the nozzle. The nozzle end
and anus are soothened with oil and enema is applied. Gentle
pressure should be applied on the bag so that the fluid
passes without interruption. The patient should now lie on
his back. Certain methods are adopted to retain the oil
inside the body such as raising the leg. The effectiveness
of the vasti is indicated if the oil stays inside for the
intended period and comes out with all faeces and air.
The quantity of oils is one quarter of kashaya vasti (10 ozs)
mixed thoroughly with powdered rock salt, satahva (5 gm
each), and warmed suitably before giving.
Kashaya vasti
Diseases like hemiplegia, IVDP, and disease due to vata are
treated as well. Acute diarrhoea, chest lesions, piles,
hiccups, are contraindicated. For kashaya vasti, honey, rock
salt, sneham, paste of medicines are required and is mixed
one by one in the above order. Total quantity is nearly 40
ozs. An emulsion is made by churning all and warming in a
water bath. This should be taken on an empty stomach at
about 10 a.m. Application is the same as snehavasti. When
the bowels are clear the patient is allowed to take a hot
water bath. This should be done after two or three
snehavastis. Sneham, paste of medicines, kashayam noted
above are selected as per disease and stage.
Nasya
Instillation through the nose is called nasya. It is the
best and important procedure for the treatment of sirorogas
i.e, sodhana of urdhvanga. Our body is compared to a tree,
its root is the head and extremities are the branches. Head
is also called uttamanga, as it is the seat of manas and
panchendriyas, which gives a unique status of superiority.
This is contraindicated in various manorogas, asthma, cough.
After suitably warmed oil is applied to the shoulder and
neck of the patient, the patient should lie supine and tip
his head back. Lightly warmed oil is dropped into each
nostril. The patient should inhale deeply. The usual dose is
8 drops but this varies according to the disease and its
nature. The timings are morning in kapha diseases, noon in
pitta diseases and evening in vata diseases. After the nasya,
the shoulder, face, palm and sole of limbs should be
massaged briskly for few minutes. The percolated kapha will
be spat. Dhoomapana and gargling with hotwater should be
done afterwards. Nasya should not be done continuously for
more than seven days.
Panchakarma should not be administered to those below seven
years and those above 80 years. If it is done properly,
healing of the disease treated, along with clear
intelligence, alertness of the senses, stability of the
body, efficacy of digestion and absorption, prolongation of
youth are all achieved. |
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