Ayurveda is a science of longevity and is the oldest method of treatment. Its main aim is preservation of health for healthy persons, and to cure diseased persons using only natural methods. Basic theory of Ayurveda is based on Pancha Mahaboota theory of Vedic and Darshanic philosophy of our Shad-Darshan.
To restore the equilibrium Ayurveda advocates two categories of approaches: Samana (palliative measures) and Shodhana (eradicative measures).
The former approach is adopted when the magnitude of derangement is mild to moderate and when the derangement is of a higher magnitude the latter course is resorted to. When Samana is done the chances of recurrence are present, while Sodhana ensures a complete cure as it roots out the cause. The speciality of Shodhana lies in the word ‘Shodhana’ itself which denotes ‘cleansing’ of the body and elimination of the vitiated dosas from the body. The procedures used for the elimination of doshas are collectively called ‘panchakarma’.
The specific value of Pancha Karma is that it offers systematic treatment for dislodging and flushing toxins from every cell, using the same organs of elimination that the body naturally employs—sweat glands, blood vessels, the urinary tract and the intestines. It is unlike any other detoxification program because it is fundamentally designed to remove a different form of toxin. While many toxins exist in our environment which accumulate and harm our bodies, Pancha Karma specially addresses a biological toxins colled Āma in Ayurveda which are formed within our own bodies.
Ayurveda is a science of longevity and is the oldest method of treatment. Its main aim is preservation of health for healthy persons, and to cure diseased persons using only natural methods. Basic theory of Ayurveda is based on Pancha Mahaboota theory of Vedic and Darshanic philosophy of our Shad-Darshan.
Today we are so absorbed in our daily life that we do not pay any attention to atmospheric and food pollution that is ever-increasing and ultimately may cause high blood pressure, diabetes mellitus, hemiplegia, etc. All these diseases are due to accumulation of toxins and metabolites in our body. Many of modern medicines also cause some diseases through their side effects.
As machinery always demands regular servicing, oiling, etc. so that it can function smoothly. Similarly, our body also requires servicing so it may function properly and be able to eliminate those substances that are harmful and can start degenerative processes in the body that may ultimately lead to death (e.g., accumulated carbonic and non-carbonic substances, nitrogen, toxins, and oxygen derived free radicals). Viewing diseases as the natural end result of living out of harmony with our environment, it emphasizes reestablishing harmony and balance as the means of reestablishing a state of optimal health in our bodies and minds. The Ayurvedic methods utilize many therapies including herbs, diet, aromatherapy, color therapy, mantras, yoga, meditation and general lifestyle counseling.
Three doshas of the body Vata, Pitta, and Kapha which broadly represent nervous system, metabolic (enzyme) system, and nutritive system, keep the body in balance; and when these systems become deranged (imbalanced), diseases appear. The main objective of the Ayurvedic system of treatment is to restore this balance.
To restore the equilibrium Ayurveda advocates two categories of approaches: Samana (palliative measures) and Shodhana (eradicative measures).
The former approach is adopted when the magnitude of derangement is mild to moderate and when the derangement is of a higher magnitude the latter course is resorted to. When Samana is done the chances of recurrence are present, while Sodhana ensures a complete cure as it roots out the cause. The speciality of Shodhana lies in the word ‘Shodhana’ itself which denotes ‘cleansing’ of the body and elimination of the vitiated dosas from the body. The procedures used for the elimination of doshas are collectively called ‘panchakarma’. Pancha means five and Karma has four meanings in ‘Acts of past life, action, effort and Therapeutic measure’; out of these ‘Therapeutic measure’ seems to be the most appropriate one in the present context. Thus Panchakarma means ‘five Major therapeutic measures.’ ‘Major’, because there are many minor procedures which do not qualify for this usage because of their inferior quality of elimination of doshas.
Panchakarma is basically cleansing process that not only treats diseases but also improves health to achieve longevity and rejuvenation. According to individual’s health status, one or more processes can be useful for improving the health. Pancha Karma therapy begins with proper preparation. This includes several days or weeks of a special diet and herbs which begin the process of loosening up the Āma and bringing it back to the gastrointestinal system for proper elimination. It removes toxins or poisonous substances that have accumulated in our body. It is the traditional form of detoxification of the body and mind that facilitates rejuvenation. It has been utilized for thousands of years as a method of staying healthy, young and vital.
The specific value of Pancha Karma is that it offers systematic treatment for dislodging and flushing toxins from every cell, using the same organs of elimination that the body naturally employs—sweat glands, blood vessels, the urinary tract and the intestines. It is unlike any other detoxification program because it is fundamentally designed to remove a different form of toxin. While many toxins exist in our environment which accumulate and harm our bodies, Pancha Karma specially addresses a biological toxins colled Āma in Ayurveda which are formed within our own bodies.
Ama is the by-product of inadequate digestion and metabolism. of stickiness and heaviness. In our bodies it clogs our systems and damages our tissues. It is among the most damaging forces in our bodies and contributes to disease.
To understand the production of the Āma, we can take an example of a campfire. If the fire is weak, it cannot burn up the wood put on it. Instead, the wood smolders and begins to smoke. In the end, charred bits are left and the wood is not efficiently turned into ash. Similarly poor digestive fire, or digestive strength, leads to food being improperly digested. This results in gas formation, bloating, burning indigestion, or constipation. In addition, a residue of this poorly digested food accumulates in body systems and circulates into other systems. This residue is called Āma, which acts as biotoxin.
Ayurveda links the occurrence of ama in the body and a weak digestive system to the cause of such chronic conditions such as chronic fatigue syndrome, migraine headaches, chronic respiratory disease and many other life style disorder of present times. The process of Pancha Karma removes ama and clears the way for the body to re-establish an internal state of balance and harmony. Āma may be assumed to be present in the body if there is a coating on the tongue. A normal tongue appears pink throughout, but as Āma accumulates in the digestive system, the tongue may appear with a white, yellow, green or gray film over it. In addition, in some cases the body and breath develop a strong odor and the stool becomes dense and sinks to the bottom of the toilet. (According to Ayurveda, the normal stool should float).
According to Acharya Charaka (Physician of Ayurveda) Pancha Karma includes five processes-viz: 1. Vaman (Therapeutical emesis-lung & stomach cleaning), 2. Virechana(purgation or laxative-liver & intestine cleaning), 3. Niruha Vasti (medicated Decoction), 4. Anuvasana Vasti (medicated oils) both of which are administered through anus to clean the rectum, 5. Nasya (nasal administration-cleaning of nose, throat). But Acharya Sushruta counting both anuvasana and niruh in one added the fifth one as Raktmokshan-blood letting (for purification of the blood).
Before starting Pancha Karma, we prepare our patient so that we may be able to give them their next treatment. This preparatory treatment is called “poorva karma” (Pre-operative) which includes ‘deepana’, ‘snehana’ and ‘swedana’. These methods help to dislodge the accumulated poisonous substances in the body, thus preparing for their complete removal.
Like oleation, fomentation is done either internally or externally as per the need. The heat is generated directly (Saagni) or indirectly (Niragni). Swedana liquifies the doshas, clears the obstruction of channels of circulation and directs the doshas to selective places from where they can be expelled easily.
A dry or wet method of sweating is called swedana. It may be a full-body steam therapy. Special herbs decided on the basic of nature and intensity of dosha, dusya and the natyre of the disease are fused into the steam and together the heat and herbs dilate the channel systems of the body allowing the stored ama to move back into the digestive system. In swedan the body is made to perspire to loosen and excrete the toxins. Swedan is done either locally (Ekanga) or on the full body (Sarvanga). By the use of this process, the Āma and doshas comes back in the G.I. system, the next phase is to eliminate it from the body which is done through the five procedures of the Panch Karma.
The main treatment of Pancha Karma i.e. Pradhan Karma (operative Procedures) is divided into five karmas (methods)
When the doshas are brought to Amasaya (stomach) specific drugs are administered to induce emesis thereby expelling the morbid doshas through the oral cavity. This process is called Vamana karma. This is administered when Kapha is the major culprit and needs to be expelled. It can also clear pitta dosha to some extent and is useful in diseases caused by pitta.
The process of elimination of doshas by inducing purgation is known as virechana karma. Virechana is most suitable to alleviate the diseases caused by pitta. However its potency in the diseases of kapha origin is equally remarkable. Anulomana, Sramsana, Bhedhana and Rechana are the four varieties of virechana.
Vasti is the process of elimination of doshas from lower part of the body. Though the site of action is stated to be pakwasaya (large intestine), it is presumed that it attracts the doshas to its site of action from each noke and corner of the body before expelling them through the anus. ‘Vata’ is the most important of the three doshas as per the major share of the diseases caused by it and vasti is the best treatment for vata. In fact vasti is said to be half and even full Therapy for any disease.
Based on the drug used vasti is of two types Niruha & Anuvasana. When the decoction of the herbs forms the major component of medicated enema then it is called Niruha vasti. In Anuvasana vasti oil is the major component. In general the route of administration of vasti is anus (packwasayagata vasti). However depending on the need it is also administered through the urethral orifice (Mutrashayagata vasti), Vagina (Garbhasayagata vasti) and of course in the pocket of a wound (vranagata vasti).
Nasya is instillation of different herbs, medicated oils or ghee through the nose in certain quantity & for a no of days to remove & balance the aggravated doshas from upper body especially head, nose and throat. It is an important procedure for the treatment of sirorogas or diseases affecting head area. This special form of cleansing is applied to the sinuses to expel foreign matter that has gathered in the nose or para nasal air sinuses. Following the application of oil and heat over the sinuses, the herbal oils are administered directly into the nasal passages. This procedure not only eliminates ama but is helpful in the treatment of chronic allergic sinusitis and sinus headaches.
There are various methods that are used to draw out a certain amount of toxic blood from the body. In this procedure localized impurity or poison from the blood is removed through various methods. Blood-letting is also done to eliminate toxins from the blood stream, which cause various chronic skin disorders like urticaria, eczema, scabies and leucoderma etc. The method was also effectively used to cure enlarged liver and spleen.
Vitiated blood is let out of the body in many ways. A direct puncture of the blood vessel (siravyadha) or a few incisions over the skin (pracchana) or the use of Jalauka (Leech) to suck the blood from the affected site are the common measures resorted to. Alabu, Shringa and Ghatiyantra are the other instruments used for this purpose.
With the body clear of toxins and ama, it is much like a clean slate. Now the internal energy of the body can be rebuilt. The rebuilding process strengthens the digestive system and the immune system and entails taking additional special foods and herbs. These herbs are designed to enhance the strength of immune system and are revered for extending life.
After performing the main procedures of the Panch Karma now it is the time to enlight the fire of the body which has gone decreased during the procedure and the use of shaman chikitsa to eliminate the disease. For this some measures are taken known as Paschat Karma (Post-operative Procedure). It Includes:-
The end result of Pancha Karma is an optimally functioning digestive system and renewed internal energy. After receiving Pancha Karma the mind is light and clear, the body is pure and the energy is high. For many it is a life-changing experience.
Properly performed panchakarma results in the following beneficial effects-Cure of the disease, Augmentation of general metabolism, Promotion of strength and bulk, Pleasantness of senses, Improvement of mental and intellectual faculties, improved quality of Semen and good progeny and Delayed aging and healthful longevity.
Today curative nature of panchakarma is well known. Any disease, with the exception of ‘Urusthambha’ (a disease characterised by stiffness and heaviness of thighs)’ can be cured by panchakarma. Ayurvedic texts have specified the variety of the Karma to be used in each disease. Promotive role of panchakarma is mainly because of its, effectiveness in cleaning the body of the impurities and preparing it for the administration of Rasayana (Science of Nutrition) and Vajikarana (Aphrodesiology) therapy. It is said that Rasayana and Vajikarana therapy should not be, administered to those who have not undergone panchakarmas.
Pancha Karma is an absolutely scientific treatment. After the diagnosis of the disease it can be applied to patients with full faith and without any side effects. It is very effective for healing diseases of the nervous system, rheumatism, high blood pressure, obesity, skin diseases like psoriasis and eczema; nephritis, and liver diseases. Cases of hemiplegia show marked improvement after this treatment. Rejected cases of allopathic treatment may benefit by this pancha Karma. Healthy persons are advised to go for pancha karma regularly, once a year, or every two years, to maintain their health. Elderly persons are also advised to undergo pancha karma to maintain their health and to overcome diseases related to aging.
Dr. S. K. Satyapal
Contact Number- 09335021573
E-mail: drsksatyapal@rediffmail.com
drsksatyapal@sifymail.com