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AYURVEDA
USES TWO MAIN MODALITIES IN THE TREATMENT OF DISEASE, EACH WITH
ITS OWN DISTINCT PURPOSE, namely Shamana and Shodhana
therapies.
SHAMANA CHIKITSA
(Procedures for Alleviating the Symptoms)
Shamana, which means "to suppress", reduces or
eliminates symptoms. Shamana treatments make the patient
feel better by suppressing the effects of the body's accumulated
ama. When we take aspirin to alleviate headache or muscular
pain, we are employing a shamana or palliative type of
treatment.
SHODHAN CHIKITSA
(Procedures for Eradicating Disease)
The second means that Ayurveda uses to treat illness is called
Shodhana, which literally means "to go away".
In this form of treatment, the basis of the disease process is
eradicated. Shodhana therapy rids the body of ama and
mala and restores balance to the doshas. It is considered
superior to Shamana because it not only removes the symptoms
of disease but also eliminates their cause.
Panchkarma is one of the unique therapeutic procedure in Ayurveda
advocated for the radical elimination of disease causing factors
and to maintain the equilibrium of doshas. The five fold
measures comprehended by this therapy for internal purification
of body system are Vamana (Therapeutic Emesis), Virechana
(Therapeutic Purgation), Basti (Therapeutic Enema), RaktaMokshan
(Therapeutic withdrawal of Blood), Nasya (Therapeutic cleansing
of Sinuses).
It Prevents ageing process and improves memory and functions of
sense organs. Panchkarma therapy is very effective in the
management of auto-immune disorders, chronic ailments like rheumatoid
arthritis, bronchial asthma, G.I.T. disorders and mental diseases.
Panchkarma
Procedure
The whole procedure of Panchkarma is divided into 3 steps : Purva
Karma, Pradhan Karma and Paschat Karma
•
PURVA
KARMA
The set of procedures which Ayurveda prescribes to facilitate
the removal of ama and toxins from the tissues is collectively
called Purvakarma. Purva means "before"
and Karma means "actions". These treatments help
to loosen ama and move it out of the deep structures into
the G-I tract, where Panchkarma's main therapies can then eliminate
it. There are two purvakarmas : Snehana and Swedana
SNEHANA
(Therapeutic
Oleation)
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Snehana,
the first step of Purvakarma, saturates the body
with herbal and medicated oils. The saturation takes two
forms: bahya snehana or external oleation, where
medicated oils are vigorously massaged into the body; and
abhyantar snehana or internal oleation, where medicated
oils are ingested. Snehana uses four types of oleaginous
substances: vegetable oils (taila), clarified butter
(ghee), animal fats (vasa) and fat from bone
marrow (majja).
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• OLEAGINOUS SUBSTANCES
SEASAME OIL (til) is the primary vegetable oil used
for external application. It is sweet, bitter and astringent in
taste, warming in action and easily penetrates and nourishes the
skin. It soothes and reduces the effects of excess vata
without aggaravting kapha and promotes stability and strength.
Seasame and all other herbal oils used in snehana are prepared
with herbal decoctions to enhance their effectiveness for individual
patients.
HERBALIZED GHEE (tikta ghrita) , the main substance
used for internal oleation, is made by processing butter to remove
all its milk solids, proteins and water and then cooking it with
numerous prescribed herbs. By itself, ghee has remarkable
properties as a nutritive and medicinal substance. Its effect
on the body is quite different from that of butter, and research
has demonstrated that it does not tend to elevate cholesterol
levels. In proper amounts, Ghee increases the strength of the
digestive agnis, while decreasing the heat and inflammation
due to excess pita. It reduces excess acidity both in the
digestive tract and in the tissues, pacifies vata and softens
and lubricates the tissues and joints.
VASA (Animal Fat) and MAJJA (Bone Marrow)
are also used in the internal oleation. However, these oils are
heavy and difficult to digest, and they can produce excess kapha
and ama if a patient's digestive agni is weak. Their
use is indicated only for specific disorders such as leukemia
and several other types of cancer, as well as certain degenerative
disease conditions like myopathy.
• TYPES OF SNEHAN
INTERNAL OLEATION (Abhyantar Snehana), consists
of taking prescribed amounts of warm, herbal ghee, called
tikta ghrita, first thing in the morning and in late afternoon
on an empty stomach. The Ayurvedic physician gradually increases
the prescribed dosage, depending on the strength of the patient's
digestive agni. The patient does not eat until the ghee
is digested, which is signaled by the return of appetite.
In preparation for the main eliminative procedures, the patient
receives both internal and external oleation each day. These treatments
continue for seven days, the time required for the oleaginous
substances to reach and saturate all seven dhatus. After
the seventh day, oleation becomes counterproductive, as there
is nowhere else for the oil to go. If continued, it starts to
collapse in the dhatus as saturated fat and depletes the
dhatu agnis.
Certain classical signs indicate oleation's completion. When oil
has saturated all seven dhatus, the body is well-lubricated,
internally and externally. The skin displays a soft and shiny
appearance and smells slightly unctuous.
EXTERNAL OLEATION (Bahya Snehana), employs a specific
form of massage to apply the herbalized oil to the skin. There
is great significance to the strokes used in bahaya snehana,
for they match the movements of vata's five different directional
functions.
Description of vata's five directional functions
:
Prana Vayu, the vata function which moves
from the head, mouth and nostrils to the navel, takes prana,
or life-force, in the form of air, food and water from the environment
into the body. It also controls sensory functioning.
Udana Vayu, flows in the opposite direction, moving
from the navel to the mouth, nostrils and head. Udana Vayu
eliminates carbon dioxide and various forms of mala, like
mucus and saliva, from the kapha zone, and also creates
the sounds used in speech.
Samana Vayu, circulates in a clock-wise direction
around the navel area. It helps strengthen the digestive agni
in the same way that air or wind strokes a fire.
Vyana Vayu, moves from the heart to the periphery
and from the periphery back to the heart in a circadian rhythm.
Apana Vayu, travels from the navel to the anus and
urethra. Its main function is to eliminate urine, faeces and menstrual
discharge. Its also responsible for childbirth.
Both the massage technique and the herbs allow the oil to penetrate
deep into the tissues to loosen the grip of the ama.The
ama that has formed on the walls of the dhatus shrotas
is also loosened, opening up these channels so that ama
can be more easily removed from the tissues. Snehana's actual
meaning implies kindness, tenderness and love, and true to its
meaning, it is a thoroughly soothing and enjoyable experience.
• IMPORTANCE OF SNEHANA
1) It Induces the Dhatus to give up their accumulated toxins.
2) It enhances the secretions through which the doshas
transport ama and malas to the gastrointestinal
tract for elimination.
3) It lubricates and protects the dhatus from damage while
ama is being removed.
4) It pacifies and nourishes vata through its unctuous
qualities.
5) It removes the obstructions in the shrotas or channels.
SVEDANA (Therapeutic
Heat)
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The
second major aspect of the preparatory procedures of PurvaKarma
is called swedana, the theraputic application of
heat to the body. Though swedana literally
means "sweat", the main purpose of swedana
is not to poduce sweat, but to dilate the body's shrotas
or channels so that oleation's objective - removing anna
from the dhatus - can be easily achieved.
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Sweat results naturally when the channels widen. In addition,
the application of heat also counteracts the coldness of both
vata and kapha, reduces the body's stiffnes and
heaviness, and counters the slow, heavy and sticky attributes
of ama.
As the influence of agni bhuta increases, it begins to
soften or melt ama's density. Ama gets liquified
and shrinks in volume, making it easier to be carried from the
tissues. The heating action of swedana also mobilizes the
doshas, which are responsible for transporting these toxic
waste materials from the deep tissues to the gastrointestinal
tract.
• TYPES OF SWEDANA
NADI SWEDA (Penetrating Heat), Nadi, which means "tube",
uses steam from an herbal water decoction. Nowadays, this method
is facilitated by the use of a pressure cooker and a nylon reinforced
plastic hose which eases the steam's application to the body's
surface. Nadi is a more penetrating type of wet heat than
bashpa, because the steam actively drives the heat and
oil deep into the tissues through the pores of the skin.
Although this type of steam treatment is given to the whole body,
it focuses on the thick and complex structures of the joints to
improve their mobility. Nadi swedana usually lasts for
five to seven minutes. Outside the panchkarma process,
it can be used with snehana for reducing pain, muscle pain,
muscle spasm and rigidity in localized areas. This treatment can
be very helpful in the palliative management of backache, inflammation
of the spine, hip and knee, and for generalized muscle pain.
BASHPA SWEDA (Steam Heat), the second type of agni swedana,
generally folows immediately after nadi swedana is administered.
Bashpa literally means "steam" and unlike the
more directed form of heat used in nadi swedana, bashpa applies
steam evenly to the entire body.
Bashpa sweda uses a sweat box, in which the patient either
sits or lies down on his back. Every part of the body is exposed
to the heat except the head, as it cannot tolerate high range
of temperatures. In fact, a technician continuously places cool
compresses on the forehead during the treatment to maintain the
head's normal temperature. To avoid dehydration, the patient is
given a glass of water before administering bashpa sweda.
These small, one-person steam baths are normally constructed of
wood with a thermostat that allows their temperature to be easily
controlled. Herbal steam is released into the box according to
the needs of the patient. The duration of the treatment is seven
to ten minutes, or until sweat begins to bead on the face and
forehead.
•
CONTRA - INDICATIONS :
Though Bashpa sweda is an important preparatory procedure,
it is not appropriate for people with heart disease or hypertension,
since the heat may cause a rise in heart rate and blood pressure.
Individuals with blood disorders, such as anaemia or leukaemia,
also cannot tolerate the temperatures used to induce a full body
sweat during this treatement.
•
PRADHAN
KARMA
According to the Charak Samhita, the body normally uses
three routes to eliminate waste products and toxins: the mouth,
anus, and pores of the skin. The three doshas act
as the vehicle which carries ama either upward, downward,
or out through the periphery. Through dosha gati, the doshas
move these impurities from the deep structures to the G-I tract
and from the G-I tract to the body's three main outlets. There
are five PradhanKarmas : Vamana, Virechana,
Basti, RaktaMokshan and Nasya.
Panchkarmas
related to Direction of Elimination of Ama
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Type
of karma
|
Impact
on Dosha
|
Direction
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Vaman
Karma
Nasya Karma
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Kapha
Dosha Zone
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Upward
Movement
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Virechan
Karma
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Pitta
Dosha Zone
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Downward
Movement
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Basti
Karma
(Anuvasan and Nirooha)
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Vata
Dosha Zone
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Downward
Movement
|
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Raktamokshana
Karma
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Blood
Vessels
|
Peripheral
Movement
|
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VAMANA
(Therapeutic Emesis)
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Vamana
take place in the upper or kapha zone of the body and use
the upward movement of the doshas to remove ama.
Toxins associated with kapha are primarily but not
exclusively deposited throughout the upper part of the body.
Because this is where kaphic ama naturally collects.
Panchkarma uses Vamana or therapeutic emesis
to eliminate them.
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The emesis procedure used in vamana
is quite smooth and painless, with little or no nausea, retching
or discomfort. This procedure for discharging excess kapha
and kaphic ama was designed to be accomplished with great
ease.
The herbs used to produce the emetic effect provide the main keys
to successful vamana. These herbs, such as yashti madhu
(Licorice) and madan phal (Randia Dymotorum) stimulate
the action of agni and vayu buta. They are hot,
strong and penetrating. Their action permeates the fine channels
in the kapha zone and stirs up and liquifies the ama.
•
PREPARATION FOR VAMANA:
To
prepare for Vamana, Snehana and Swedana is
administered for seven days, after which time the patient should
show signs of complete internal and external oleation. The night
before Vamana is administered, the patient takes food which
stimulates kapha - sweet, heavy, cool, sticky, slimy and
oily foods including yogurt, milk, bananas and urad dal.
They increase the volume in the stomach, and this provides the
impetus for kapha associated toxins to be expelled.
Just before going to bed, the patient is given an herb to stimulate
stomach secretions which further increase the volume of its contents.
This herb called, Vacha has been used by Ayurveda for many
years. Its energy is hot and causes the ama in the stomach
to thin out. Because heat rises, Vacha works in an upward
direction, supporting emesis. Patients receive small doses of
less than one gram. After taking Vacha, they consume no
additional food or liquid until the vamana procedure is
administered.
When
patient awakens, the patient urinates and defeacates as usual,
but refrains from eating and drinking. An empty stomach stimulates
secretions from the surrounding tissues and encourages them to
enter the stomach.
•
ADMINISTRATION OF VAMANA:
Vamana
is always given early in the morning, when jala bhuta dominates
the external environment and kapha dosha dominates the
body's internal environment. Normal doshic activity causes
maximum watery and mucous secretions to accumulate in the kapha
zone during this time, bringing Kaphic toxins out of dhatus
and into the hollow spaces of stomach.
The procedure begins by giving the patient approximately 300 milliliters
of a thin, sweet tasting porridge made from wheat and milk. This
promotes watery secretions, and again incerases the volume of
the stomach's contents. After he eats the porridge, the patient
receives an emesis- stimulating herb which contains a strong influence
of agni and vayu bhuta. To insure that the emesis
is as effortless and comfortable as possible, the patient receives
a large quantity of warm licorice tea, prepared as a cold infusion
the night before.
The patient is asked to drink as much Licorice tea as possible
during vamana to fill the stomach completely. This helps
to liquefy the contents, which facilitates their removal. Within
a few minutes, the patient feels hot, his stomach churns and he
begins to feel the urge to vomit. Salivary secretions fill his
mouth and he sponataneously starts vomiting.
•
INDICATIONS :
It is usually administered only for Kapha related
disorders or ama. These include: all lung problems, bronchial
asthma, allergies, chronic colds, rhinitis, diabetes mellitus,
arteriosclerosis, rheumatic diseases, arthritis and some chronic
skin disorders like eczema, psoriasis and leukoderma. It is also
beneficial in some viral disorders, like Herpes Zoster.
•
CONTRA - INDICATIONS :
Vamana therapy is contra-indicated for people who are emaciated
or very weak, the elderly who are frail, young children and pregnant
woman. People with tuberculosis, pleurisy, collapsed lung, Hepatitis,
degenrative or cirrhotic diseases of the liver, severe heart diisease
and problems with blood pressure should also not undertake vamana
therapy.
VIRECHANA
(Therapeutic Purgation)
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Virechana
use pitta and vata dosha's downward movment
to remove related toxins and waste materials from the system.
Virechana works on the pitta zone of the body,
whose major organs are the small intestine and liver. Ama
associated with pitta and vata gets discharged
from the body through the rectum because of its proximity
and accessibility to these organs.
|
Virechana
works in a downward direction to eliminate pitta related
ama and excess pitta in the form of acidic secretions.
Since
pitta has a close connection with the blood, it also helps remove
waste matter and toxicity from the blood. Virechana is
a natural, herb - induced purging process which automatically
ceases once the accumulated ama and toxins are gone.
•
PREPARATIONS FOR VIRECHANA :
Snehana
and Swedana treatments readies the patient. Full oleation
is essential to dislodge the ama and toxins and draw them
into the small intestine from the surrounding organs and tissues
in the pitta zone.
The meal immediately preceding Virechana includes foods
which promote secretions from the organs governed by pitta.
Such foods are high in pitta - enhancing qualities - hot,
spicy and sour. The purgative is taken when the meal is in the
small intestine, in the second stage of prapaka transient
digestion. This sour stage of digestion promotes pitta secretions
in the mid - zone which supports virechana. On an average,
it takes about two and a half hours for food to reach this phase
of digestion.
Once the patient has eaten, he should take it easy and refrain
from physical or mental activity, which would draw blood and doshic
activity away from the gastrointestinal tract and out to the organs
and periphery of the body.
•
ADMINISTRATION OF VIRECHANA :
Virechana's
stimulus should be used when pitta's physiological activity
peaks, in the hours around noon and midnight, and when agni
bhuta is at its height of influence in the environment. Several
hours after taking the purgative, the patient feels the need to
move his bowels.
Over the next hour, the patient may have four to ten bowel movements.
The fecal matter is solid at first, but progressively softens
until it is entirely liquid. The patient may feel mild cramping
or a burning sensation. The patient avoids liquids, except for
some pure water with a little dried sugarcane juice and black
salt. The patient should drink a small amount of this or an organic
electrolyte mixture after each bowel movement to replenish electrolytes
and prevent dehydration.
For successful Virechana, the patient should have at least
four to six bowel movements. Otherwise, the procedure should be
repeated within few hours. After virechana, the patient
is cautioned to keep away from cold drinks or cold baths, because
they shrink the shrotas or channels, aggaravate vata
and obstruct the flow of energy.
If
the whole process goes fine, the patient feels clean, light and
strong. Pitta is normalized, along with digestion, assimilation
and appetite.
•
INDICATIONS :
It
is good for all types of pitta - related disorders. This
includes hyperacidity, colitis, urticaria, acid peptic disease,
hemorrhoids, chronic headaches, some types of diabetes, allergies
and skin diseases such as acne, dermatitis, psoriasis, eczema,
leprosy, leukoderma and lichen planus syndrome. It is also indicated
for malabsorption and migraine headaches.
•
CONTRA - INDICATIONS :
It
should not be used on infants, very elderly and in pregnant women.
BASTI
(Therapeutic Enema)
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Basti
one of the most powerful of all the main five procedures
of Panchkarma. Charaka, as well as many other Ayurvedic
scholars have unanimously praised the features of Basti.
Basti like Virechana use pitta and vata
dosha's downward movment to remove related toxins and
waste materials from the system. Basti cleanses the
vata area, whose focal point is the large intestine. |
Basti
is the introduction of medicated liquids into the colon through
the rectum. While it directly effects the colon, its is not a
localized or symptomatic treatment. Basti treatments balance and
nurture vata dosha. When vata functions normally,
it helps bring toxins and waste matter out of the dhatus
and eliminates them.
It treats localized symptoms of constipation by promoting evacuation.
It clears faeces that have collected in the rectum and sigmoid
colon- the last eight to ten inches of the colon.
•
THERAPEUTIC BENEFITS OF BASTI THERAPY:
Basti therapy is the most effective
treatment for disorders arising from abdominal vata. This
includes chronic constipation, low back pain, sciatica, rheumatism,
gout, arthritis, hemiplegia, poliomyelitis, Alzheimer's disease,
Parkinson's Disease, multiple sclerosis and dystrophy and atrophy
of nerves and muscles. It benefits epilepsy, mental retardation,
and sensory dysfunction.
•
TYPES OF BASTI THERAPY:
Basti
fulfils
many needs, so the type of basti used during Panchkarma
varies according to the intended purpose of the treatment. One
type of basti eliminates the ama that has gathered
in the colon from throughout the body. Another normalizes Vata
function.
BASTI
CLASSIFIED BY SITE OF ADMINISTRATION :
The
first major classification scheme refers to the administration
site and the primary organs receiving the treatment. It recognises
four areas.
| A)
Pakwashaya gata Basti : |
Medicated
liquids sent through the anus and rectum into the colon. |
| |
|
| B)
Utara Basti : |
Medicated
liquids sent through the vagina and cervix to cleanse and
nourish the uterus. |
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| C)
Mutrashaya gata Basti : |
Medicated
liquids introduced into the penis and urethhra to treat
the male genital and urinary organs. |
| |
|
| D)
Vranagata Basti
:
|
Cleansing
and medicated liquids used to irrigate and heal abscesses
or wounds. |
Four types of external Basti are classified according to their
site of administration.
1) NETRA BASTI OR NETRA TARPANA
In this, medicated ghee is applied to the eyes. The ghee
is contained by a dam constructed around the eye sockets, made
of the dough from the black gram flour. Netra basti is highly
nourishing for the eyes, removes eye strain and improves the vision.
2)
KATTI BASTI
It means "retained on the lower back". It applies medicated
oils in a container of black gram dough built around the lumbosacral
araea. This form of external basti particularly benefits
muscle spasm and rigidity of the lower spine and strengthens the
bone tissue in that area.
3)
URO BASTI
It means "retained on the chest and heart area". It
uses medicated oils in a container - also constructed of black
gram dough - around the heart. It reduces pain in the sternum
area and strengthens the heart.
4)
SHIRO BASTI
It is administered on the head through the use of a specialized
leather container resembling a hat. This type of basti
improves the functioning of prana vayu and revitalizes
sensory functions. It also improves kaphagenic secretions
in the pre-nasal sinus zone which reduces vascular congestion
in the brain.
BASTI
CLASSIFIED BY SITE OF FUNCTION :
While
Charaka developed
and presented basti therapy in great detail, his knowledge
provides general guidelines which allow experienced and well-trained
Ayurvedic physicians to adapt treatments to their patient's needs.
Following types of basti are decsribed according to their
site of function.
1)
SHODHANA BASTI
It cleanses and detoxifies. It is divided into two strong treatments
which penetrate to the deeper dhatus, and mild treatments,
which work on the more superficial level of the dhatus.
Nirooha offers the prime example of this form of therapy.
2)
UTKLESHANA BASTI
.....meaning "promoting secretions in the colon". It
promotes the liquefication of ama and mala in the
colon. It helps the colon expel them. Similar to western enema,
this basti increases colonic peristalsis, producing rapid
elimination of the faeces.
3)
SHAMANA BASTI
It is palliative. It restores doshic performance, reduces
symptoms and allows the patient to feel better. In cases of rectal
bleeding or dysentry, the immediate objective is to stop the bleeding.
For example, picha basti, which uses astringent herbs,
shrinks the capillaries or shrotas and stops the bleeding
or peristalsis, ending the symptoms.
4)
LEKHANA BASTI
It is stronger in its effects and generally much larger in volume.
Its strong and penetrating. It is particularly useful for kapha
and meda dhatu disorders, where excess fatty substances
have accumulated that need to be eliminated as in case of obesity
and arteriosclerosis.
5)
BRUHAN BASTI
It nourishes. Highly nutritious sustances are used to balance
and strenghten the dhatus and their metabolism, and increase
the body's resistance to infectious diseases. It's
very effective in regenerating the dhatus and are specifically
used to tone the muscles and reduce atrophy and emaciation.
6)
SNEHANA BASTI
It is similar to anuvasan because it is prepared only from
oleated substances, but is larger. Because of its size, it has
a greater lubricating effect on both the colon and the body in
general. It has a strong pacifying influence on vata and
is particularly useful in cracking of joints and for those who
have very dry skin or who are emaciated.
7)
RASAYANA BASTI
It rejuvenates and can be prepared to rebuild and strengthen either
specific dhatus or the whole body.
8)
VAJIKARNA BASTI
It treats infertility, it increases virility and fertility and
gives vigour and vitality to the body.
9)
MATRA BASTI
It can be given any time of the day, and is particularly useful
to pacify vata aggravation resulting from travel, exercise
or stress.
BASTI
CLASSIFIED BY SITE OF FREQUENCY AND DURATION :
Charaka
describes three additional classifications which are based
on specific treatment regimens : karma basti, kala basti
and yoga basti.
1)
KARMA BASTI
Karma Basti comprises a month long treatment and is given
to people who have vata dominant constitutions and vata
related disorders. It begins with anuvasan basti
and alternates with nirooha basti for twenty-five consecutive
days. The thirty day program ends with five days of anuvasan
basti.
2)
KALA BASTI
Kala Basti lasts for fifteen days and is used mainly for
patients with pitta - dominant constitutions and vata
disorders. It starts with an anuvasan basti and alternates
with nirooha basti for ten or twelve days and concludes
with three or five days of anuvasana basti.
3)
YOGA BASTI
Its given for eight days, suits kaphic patients with vata
diseases. It first gives anuvasan basti, and alternates
three times with nirooha. It concludes with two days of
anuvasan.
•
TYPES OF BASTIS USED IN PANCHKARMA :
Due
to the importance of the colon's eliminative and rejuvenating
functions, Panchkarma largely employs pakwashaya gata
bastis given during this therapy. They are called nirooha
and anuwasan basti.
NIROOHA
BASTI, which
means,
"that which gets eliminated", cleanses toxins from the
dhatus and removes naturally accumulated malas form
the colon. Charaka Samhita has indicated that this
Shodhana type of basti is capable of cleansing the
entire body. These basti primarily, but not exclusively,
use water - based decoctions of purifying herbs. The quantity
of liquid administered is approximately 400 ml (1-3/4 cups), though
the dosage may vary from individual to individual.
The
quantity is always less than in enemas, since the basti's
efficacy and specific action is not based on the volume of the
liquids, but on the effects of the herbs. In nirooha, or
purifying bastis, the liquid is retained in the colon for
approximately forty-eight minutes. During this time, some of the
ingredients get absorbed and their purifying influence moves throughout
the body. The rest gets expelled along along with fecal matter
and toxins.
Nirooha Bastis are given in a series of treatments over
a period of several days. These bastis, along with the
preparatory procedures, allow the cleansing process to reach deeper
and deeper into the tissues with each passing day.
The first day of this basti treatment cleanses the colon
of ama and mala. The second day of nirooha balances
and nourishes vata, producing increased mental calm and
clarity. Beacuse the vata zone has now been cleared, the
third day pulls out ama and toxins from the pitta
zone. This balances and nourishes the pitta function.
On
the fourth and fifth days of administration, toxins get pulled
out of the kapha area. Kapha resides in two major
sites, other than the stomach: mamsa (muscles) and meda
(adipose tissue), and this cleansing automatically purifies and
strengthens both of them. On the sixth and seventh days, the basti's
benefits reach the deeper tissues. This sequential cleansing process
stimulates the natural absorptive and eliminative functions of
the colon to remove ama and malas from all the tissues
of the body.
ANUWASAN
BASTI, the second major of the pakwashya gata basti,
has
as its purpose to nourish the body. It does so through the application
of herbalized oils. Oil naturally lubricates and nourishes the
dhatus, an effect which is opposite to the drying and wasting
influence of excessive vata. Therefore, this class of basti
is particularly successsful in the treatment of vata
disorders.
Anuwasan Basti are usually administered after a cleansing
course of nirooha basti to ensure that vata dosha
is operting properly. They not only restore health to the colon,
but also lubricate and nourish all the dhatus.
Anuwasan basti refers to "that which is to remain
in the body for a while". For this type of basti,
it is optimum if it can be retained in the body for a longer period
of time in order to have its intended effect. Three to six hours
is the ideal retention time. If it is administered, it is best
if it can be held overnight.
Bastis are always applied slowly, but Anuwasan should
be introduced extremely slowly, ideally a drop at a time. This
is particularly important for individuals with irritable bowel
syndrome. Slow administration reduces the possiblity that a hyperactive
colon will go into a refelxive response and reject the basti,
and insures that the bastis's nourishing ingredients will
soothe and restore normal function to the colon.
It
is prepared in a wide variety of ways, depending on the specific
nutritive requirement. They can benefit neuromuscular disorders,
in which dhatu is impaired, including muscles, bone, bone
marrow, and nerve tissue.
•
PREPARING FOR BASTI THERAPY :
As with all Panchkarma procedures, proper preparation is
crucial for successful basti treatment. First Snehana
and Swedana must loosen out ama and open the body's
channels so that it can be moved out. This greatly aids the effectiveness
of both the cleansing and nourishing bastis. They are always
administered immediately after oelation and sudation (heating).
Basti ingerdients are freshly prepared, A typical Anuwasan
Basti consists of approximately 60 ml of herbalized sesame
oil. Nirooha Basti contain primarily herbal decoctions
of water with a small amount of oil. A typical nirooha basti
contains 400 ml (1-3/4 cups) of a water decoction of dashmoola,
a standard preparation consisting of a mixture of ten different
herbal roots, 30 ml of seasame oil, a little honey and a pinch
of black salt. The black salt is added to increase secretions
in the colon.
•
BASTI ADMINISTRATION :
To
facilitate the movement of the basti fluids from the rectum
up through the descending colon, patient always lies on the left
side when receving basti. The patient extends his left
leg, while bending his right knee and drawing it up towards the
chest. This makes the anal opening more accessible to the nurse
or physician administering the basti. The patient's head
should be supported on a pillow and he should be warm and relaxed.
The basti temperature must be near or at body temperature
to increase the body's receptivity to treatment. The decoction
is drawn up into a rectal syringe and introduced into the rectum
through a thin rubber cartridge. Both the anal opening and the
catheter are lubricated to allow easier access. With the permission
of the patient, the doctor or nurse introduces the catheter, slowly
and gently, about six inches into the rectum while the patient
inhales deeply. After the basti, the patient lies on his
back and rests for ten to twenty minutes.
Because of its small volume, Anuwasan Basti can be easily
retained for a long period of time. However, with nirooha basti,
the pateint is more likely to feel the urge to defeacate within
forty-five minutes to an hour and in some cases, sooner. In Nirooha,
the ama which the doshas drew into the colon is
eliminated along with much of the basti fluid and faecal
matter.
The
time of Basti administration is noted along with the time
of each subsequent bowel movement. It is often not possible for
the physician to do this, so the patient is instructed to observe
and note the frequency, color, consistency, odor and other signs
which can show the physician whether ama is present and
what type of ama is being eliminated.
•
TREATMENT REGIMEN :
The
Ayurvedic physician always closely monitors the patient's response
to basti treatments. He then makes adjustments in the type
of basti, its oil and water content, the specicfic herbal
decoctions used and the number of bastis which alternate
nirooha with anuwasan.
Based on the information presented in the Charaka Samhita,
several regimens which alternate herbal water decoctions with
oil bastis are employed. The specific regimen depends on
the constitution of the patient and the condition of the colon.
A nirooha decoction is often applied for two consecutive
days and then followed by an oil based anuwasan basti on
the third. If there is greater need for cleansing, nirooha
bastis can be given for three days, followed by oil on the
fourth.
In
most cases, this type of treatment schedule, followed for eight
to ten days, cleanses ama and mala from the dhatus and assists
the rebuilding of dhatu structures. This regimen restores normal
balance to the doshas and the dhatus.
It is essential to always end treatment with anuwasan basti.
This guarantees that vata is operating properly and that
the colon is left lubricated and nourished. When properly administered,
basti treatment does not interfere with normal intestinal
flora and strenghtens the function of the mucous membranes lining
the colon.
Bastis have proven remarkably successful in treating situations
that have not responded to any other form of therapy. Their power
and efficay as a treatment modality have gone largely unrecognized
by modern medicine. When the vital functions of vata dosha
are not understood, it is easy to overlook the tremendous absorptive
power of the colon. As a consequence, modern medicine has failed
to take advantage of the colon as an important route for the administration
of medicines and nutrients.
RAKTAMOKSHAN
(Therapeutic withdrawal of Blood)
 |
Although
Ayurveda favors prevention wherever possible, traumatic
invasive surgery is advised in certain acute cases. Sushruta's
extensive experience in the examination of blood during
the course of surgery enabled him to gain a deep understanding
of the relationship of the blood to rakta dhatu, pitta dosha
and diseases associated with their toxicity and malfunction. |
Sushrut
attributed particular importance to the blood because it
performed the important job of providing transportation within
the body. He noted that when ama or toxins collected, they
were circulated throughout the body with the blood. He devised
RaktaMokshan as a purification treatment to be used when
excess toxins are being carried in the blood to the periphery
of the body.
Although
Raktamokshan is the most limited of the five major procedures,
it provides a rapid and sometimes dramatic reduction of symptoms
in certain acute disorders, especially where time is a crucial
factor. Rakta Dhatu and Pitta Dosha are closely
associated and their functions interrelated. The blood, which
represents rakta dhatu, is formed and regulated by the
liver, spleen and bone marrow, which perform pitta related
work. For this reason, when toxins appear due to excess pitta,
they concentrate in the blood.
When excessive pitta related ama exists in the blood,
it gets transported to the body's periphery, where it often produces
characteristic symptoms like skin inflammation or skin hypersenstivity.
Acute symptoms can usually be relieved within a few hours by simply
removing a small amount of toxic blood from the affected area.
Once ama is gone, rakta metabolism improves, and
the blood can perform its job efficiently. When toxins associated
with pitta are eliminated, pitta function regains
balance.
Raktamokshana
successfully treats blood-related diseases, including many
types of skin disorders: chronic itching, eczema, urticaria, rashes
and leukoderma. It is also indicated for enlarged liver or spleen,
gout and some types of headaches and hypertension. Its mostly
prescribed during the end of summer and during autumn, when pitta's
tend to become aggravated due to agni bhuta's dominance.
•
ADMINISTRATION OF RAKTAMOKSHANA
:
Snehana
and Swedana dont have to precede raktamokshana.
On the day of treatment, the patient simply lies on a table and
a small amount of blood is withdrawn intravenously. In ancient
times, several different methods were used, depending on the patient's
doshic constitution. This procedure should always be performed
under qualified medical supervision. The venipuncture is sealed
by medicated gauze and a pressure bandage is applied for a short
time. After approximately, one hour, the patient can get up and
leave.
The blood is examined for color, smell, consistency, viscosity
and clotting characteristics. The specific characteristics of
the blood will indicate the quality of function in the pitta
zone.
When raktamokshan is contra-indicated but symptoms indicate
that the blood is toxic and needs to be cleansed, Ayurveda employs
shamana or palliative therapies. These include adjustments
in diet, and the use of specific herbs to cleanse the blood. In
Ayurveda, the blood is said to be the carrier of ayu, or
life, so its condiiton directly influences the four parts of life:
atma (soul), manas (mind), indriya (senses)
and sharira (body).
NASYA
(Therapeutic cleansing of Sinuses)
 |
Nasya
or Shirovirechan
is
a procedure used to assist vamana in dislodging ama
and excess kapha from the throat, nose, sinuses and
other organs in the region of head and neck. Nasya
is the introduction of medicated sustances into the nose.
This Process stimulates secretions which help eliminate
kapha related toxins from this area. It removes ama
and toxins from the nose, larynx, pharynx, mouth, para-nasal
sinuses, ears and eyes. |
Nasya
is indicated in diseases of the
head and neck. It is used for dry nasal passages, as well as sinus
congestion, common cold, chronic sinusitis, allergies and allergic
rhinitis. It relieves chronic vascular headaches, migraine, epilepsy,
and has a positive effect on degenrative diseases of the brain
and mental retardation. Nasya also helps with eye and ear
problems, such as dry, itching and watery eyes, conjuctivitis,
glaucoma, hearing loss and tinnitus, as well as loss of the sense
of smell.
•
TYPES OF NASYA :
Traditionally,
nasya uses two different classes of substances: medicated
oils and medicated powders. According to Charaka, both
classes can be utilized for three different purposes.
(i) to promote secretions which dislodge
and carry toxins out of the body, called shodhana nasya.
(ii) to create a palliative or soothing effect, called
shamana nasya.
(iii) to provide nourishment to the tissues in the region,
called bruhan nasya.
Tikshana Shirovirechana is a Shodhana
type of hot, pungent, dry and quickly penetrating. They increase
secretions which help remove ama from the nose and head.
This treatment effectively eliminates headaches, heaviness in
the head, nasal congestion and swollen lymph nodes.
Shamana is palliative and nourishing type of nasya,
and generally incorporate sweet materials like ghee,
sweet herbs or flowers into their formulas. Shamana which
means "palliative", helps manage symptoms but does not
heal the cause of a condition. For example, when nasal passages
are blocked or congested, vacha in a seasame oil base rapidly
clears the obstruction and returns the patient to easier breathing.
This is particularly useful for people with bronchial asthma.
Shamana nasya helps control sneezing and nose bleeds.
Bruhan means "nutritive", is more nourishing
than cleansing. It improves sensory functioning and attention
deficit disorders, and helps with degenrative brain conditions
like Alzheimer's, Epillepsy and mental retardation. The Dosage
usually begins with eight drops in each nostril and can increase
to fifteen drops. Panchendriya vardhan oil is used for these conditions.
•
ADMINISTERING NASYA :
Charaka
describes a number of ways to administer nasya. The
first, avapidana, or "squeezing," drips juices extracted
from fresh herbs into the nasal passages. This cleanses and soothes
the paranasal sinus. The astringent juices of common grass, for
example, can be used to stop a nose bleed. Ayurveda employs avapidana
for insomina, headache and anxiety.
The second method of administering nasya is pradhamana,
which translates as "forcefully pushing". It has a strong
cleansing action and gives immediate relief from dizziness, fainting,
severe headaches and dis-orientation. In this therapy,
powdered herbs are blown into the patient's nose through a tube
while the patient inhales deeply.
Marsha Nasya and Prati Nasya, or "repeated
application", are milder procedures than the previous two
ones because they utilize fewer and weaker herbs and are not propelled
as deeply into the nasal passages. Marsha Nasya introduces
two to four drops of medicated oil into the nostrils every two
hours.
In Prati Marsha Nasya, the patient himself applies
the medicated oils ferquently during the day. He inserts his little
finger into warm oil and gently massages the inside of the nasal
passage. In both cases, once the oil has been inserted, the head
is tilted back and the patient gently sniffs. This treatment cleans,
lubricates and strenghtens the mucous membranes, keeps the nasal
passages open, and increases resistance to foreign substances.
• PREPARING
FOR NASYA THERAPY :
Proper preparation is crucial to all of Panchkarma's elimination
procedures, including Nasya. Before the medicated drops
or powders are administered, warm herbalized oil is vigorously
massaged into the face, focusing on the sinus area. Fomentation,
using a hot water bottle wrapped in a hot, moist cloth or towel,
is a then applied to the face and neck to dilate the passageways.
After this localized snehana and swednana, the patient
has his head tilted back and reeceives herbalized drops in each
nostril or powders forcefully blown in. The patient inhales deeply
thorugh the nose to bring the herbalized oil up into the nasal
passage. To draw the medications more deeply into the passageways,
the patient pinches his nostrils closed on the inhale and releases
suddenly. He does this quickly, five to ten times per each strong
inhale.
If the patient's nasal passages are inflamed because of excess
pitta, he may expereince burning from the nasya
treatment. This can be alleviated by placing two drops of ghee
in each nostril or by placing a cool towel over the face.
For Kapha disorders, cleansing nasya, using hot
penetrating substances in oil, should be applied during kapha
dominant periods of the early morning or early evening.
After nasya, the patient head will feel lighter and less
congested, her mind clear and her senses more acute. She will
feel more comfortable and happy.
•
CONTRA - INDICATIONS :
The
cases in which nasya
is
contraindicated are for infants who are dehydrated, or for those
who are experiencing severe panic or anger. It should also not
be administered immediately after taking bath. Some caution is
advised when giving this therapy to pregnant women.
•
PASCHAT
KARMA
The set of procedures that follow the main eliminative treatments
of Panchkarma and assist this rebuilding process are called,
collectively, PaschatKarma. They assure the re-establishment
of healthy metabolic function and immunity. If these post-procedures
are neglected, digestion does not normalize. Weak digestion generates
new ama and the tissues continue to receive toxic material
instead of nutritive, strenghtening substances. The body then
finds it difficult to re-establish its natural immune function
and is more likely to fall ill again.
While the digestive fires are re-kindling, it is important to
respect the somewhat vulnerable state of the physiology. Energy
resources are not at their full capacity, and as result, we cannot
do as much as we will be able to do once the dhatus are
rebuilt and up to the speed. It is therefore crucial for the success
of Panchkarma that the patient follow a regulated diet
and lifestyle immediately after treatment.
There are two procedures of Paschat Karma : Samsarjana
Karma and Rasayan Chikitsa
SAMSARJANA KARMA
(Graduated
Diet)
 |
Samsarjana
Karma constitutes the primary
post-treatment procedure for digestion. This term iterally
means a "Graded administration of Diet". It consists
of a specially prepared diet designed to re-establish full
digestive capacity and prevent the formation of new ama.
|
Digestion is the first aspect of physiology that needs to be reconstructed.
The Panchkarma treatments dramatically effect the digestive
process because the G-I tract provides the primary route for the
elimination of the toxins. The digestive fire is weakened by the
process of ama being drawn back into the digestive tract
and expelled from the body.
The diet given to the patient immediately after Panchkarma
consists of nutritive and easily digested preparations of
rice and split yellow mung dal (lentill). The diet is structured
in stages, going from more liquid preparations to increasingly
solid ones. These stages of digestibility are called manda,
peya, vilepi, odana, yusha and kichari.
MANDA : RICE WATER
Manda, meaning "liquid", is the first meal after
vamana or virechana. It is normally taken when the
appetite returns, which for most people is about four hours after
completing these procedures. Manda is mainly just the water
in which basmati
rice was boiled. It should be eaten lukewarm with a little ghee
and a pinch of black salt.
PEYA : RICE SOUP
The patient takes the next meal called, peya, two to three
hours later. Peya means "soup" and is traditionally
made with eight parts water to one part rice. The rice is cooked
until it is very soft, so that it has the consistencyy of a thin,
light porridge.
VILEPI : THICK RICE SOUP
Vilepi, or "thick soup", describes the third
and fourth meals after vamana or virechana. Vilepi
consists of a slightly thicker porridge of soft, cooked rice grains
and is made with a ratio of four parts water to one part grain.
A little black salt water and dried sugarcane juice can be added
for taste. In order to add some strength to the digestive fire,
one can lightly saute a little fresh ginger, turmeric, cumin,
coriander or fennel in a small amount of ghee and add them
to the porridge.
ODANA : COOKED RICE
Odana, which means "cooked rice" and has the
consistency of normal, soft, cooked rice, is given as the fifth
meal.
YUSHA : MUNG LENTIL SOUP
Dal is added to the sixth meal, which the patient eats
on the second day after Virecahan and Vamana. Yusha
or "soup mixture", is rice with some yellow mung
dal added.
KICHARI : RICA AND DAL MIXTURE
The patient gets kichari for a number of meals. Kichari
contains a mixture of basmati rice and spilt yellow mung
dal coked together with a pinch of black salt and the sauteed
spices. The nourishing food forms the basis of the traditionial
purification, recuperation and rejuvenation diets in Panchkarma
therapy.
•
TIPS FOR HEALTHY BODY AND SOUL:
1) Only eat when you have appetite.
2) Do not eat to full capacity. Always leave a little room in
your stomach at the end of each meal.
3) Avoid drinking cold liquids with your meals.
4) Eat your main meal at noon time when the environmental agni
is strongest, and eat a lighter meal at night.
5) Eat in a calm atmosphere and sit down when you eat.
6) When possible, avoid snacks between meals and avoid eating
just before going to bed.
7) Once every week or two, fast or eat lightly to give your digestion
a much needed rest.
8) Avoid foods that are deep-fried or are too heavy.
RASAYANA CHIKITSA
(Rejuvenation
Therapy)
 |
Rasayan
Karma does not technically
belong to Panchkarma therapy, but forms its own system
withnin Ayurvedic System. However, the rasayan therapy
increases the effectiveness of Panchkarma's rejuvenating
processes. Rasayana actually means "that which
increases the essence of each dhatu, starting with
rasa".
|
When people hear about the rejuvenating properties of rasayanas,
it is common for them to want to take them immediately, without
going through the necessary procedures to make the body receptive
to their influence. This will not work for three reasons :
(i) The rasayana are very refined and concentrated herbal
and mineral formulas that take strong digestive capacity to metabolize.
(ii) Imbalanced doshic functioning impedes delivery of
these substances to the dhatus.
(iii) The ama and mala stored in the dhatus
block their ability to asimilate these special compounds.
As a result of these three factors, Rasayana doesn't achieve
its desired effect. Digestion must be strenghened, the doshas
must be balanced and impurities must be eliminated from the
dhatus through Panchkarma therapy in order for
the rasayanas to work.
Many herbs and herbal formulas are commonly given after Panchkarma
to produce specific effects.
• Ashwagandha pacifies and balances
vata.
• Brahmi and Manjistha
pacify pitta.
• Ginger, black pepper and Pippali
improve the digestive capacity of all the dhatus agnis
and pacifies kapha.
• Amalki increases sattva,
thereby improving the calrity, stillness and positivity of
the mind. It also pacifies both pitta and vata.
Kerala Panchkarma is a special form of Panchkarma developed in
the Green state of Kerala and it generally employs some form of
Snehan or Swedana, and often address the functions
of a particular dosha.
PINDASWEDA
 |
It
is the process by which certain medicinal puddings, especially
the cooked navara type of rice in the form of boluses
tied up in cotton cloth is applied the whole body or a specific
part of the body, for a period of 7 to 14 days, It is used
in the treatment of neuromuscular disorders, hemiplegia,
chronic rheumatic disorders, for rejuvenation, geriatric
problems etc. |
During Pinda Sveda Ayurveda treatment small linen bags
filled with a specially prepared mixture are applied locally to
relieve the muscles. An additional major role in this therapy
is played by the highly effective herbal oils mixture which are
specially selected by the 'Ayurveda doctors' for the parts of
the body where the treatment is required. The effect of the herbal
extracts is to relieve the pain if there is any and to relax and
build up the body tissues of the application area
During Pinda Sveda Ayurveda therapy massaging is done by
trained and experienced Ayurveda technicians, using a bag filled
with specially medicated special rice which is very useful to
remove body pains, improve digestion, cures sclerosis.
The oil massage is often followed by a herbal steam bath with
specially selected medicinal herbs. This widens the vessels and
thereby assists the de-toxification of the body system. After
a gentle massage on the body, specially prepared warm herbal oil
is poured over the lower back and kept inside an herbal paste
boundary for 50 minutes. The healing properties of herbal oils
used for this massage deeply cleans and enriches the blood, builds
and maintains strong muscle and connective tissues and lubricates
the joints keeping them flexible and pain free.
PIZHICHIL
 |
It
is the process by which warm medicated oil is poured on
the whole boy in a specific manner with simultaneous gentle
massage. It is used in the treatment of various neurological
diseases, rheumatic disorders, for rejuvenation, preventing
ageing process etc. |
Pizhichil is a special form of treatment
which is a combination of oil massage and heat treatment. This
therapy is also known as treatment for aristocrats as in the olden
days the Maharajas or Kings used to have this treatment. A gentle,
synchronized massage is carried out under a constant flow of warm
herbal oil. This Ayurveda treatment also involves squeezing a
cloth soaked in oil over the body. During this treatment the patient
is made to sit on a Ayurveda chair specially made for this purpose
and the medicated oils are then applied over the head and body.
Ayurveda therapists are all the time present for the observation
of the treatment and if needed at the same time the Shriodhara
is also undertaken.
A
cloth is tied over the forehead of the therapy taken to prevent
oil from getting into the eyes. The warm, medicated oil is then
poured in a continually flowing single stream, by squeezing
a clean cloth dipped in oil over the body. The treatment starts
and ends with the patient in a sitting position. In the duration
in-between, the patient is made to lie flat while the application
of Shirodhara goes on.
This
Ayurveda treatment of Pizhichil has been highly valued by all
our guests and produces good results in case of joint problems
and muscle tension. The duration of Pizhichil is decided by
the Ayurveda experts after the body constitution of the individual
has been determined.
Pizhichil
Treatment increases the blood circulation, nourishes muscles,
nerves tissues and sexual ability. Pizhichil Ayurveda treatment
is also effective for Paraplegia, Hemiplegia and general debility.
SIROBASTI
 |
It
is the process of keeping ceratin amount of medicated lukewarm
oil on the head for a prescribed period of time by using
a special type of cap without top, fixed properly on the
head for the treatment of various neurological disorders,
diseases of head, facial palsy etc.
|
Certain mixture of the lukewarm herbal oils
which are prescribed by the Ayurveda Physician according to the
individual body type are poured into a cap fitted on the head
for 15 to 60 minutes per day according to the patient’s conditions
for the advised period.
This
treatment is highly effective for mental stress, rejuvenation
of sensory organs, facial paralysis, dryness of nostrils, mouth
and throat, severe headaches, burning sensation of head and
other vata predominant diseases.
SIRODHARA
 |
It
is the process by which medicated oil, milk, buttermilk
etc. is poured in a continuous stream on the head, especially
forehead in a specific manner It is indicated in mental
disorders, insomnia and skin diseases. Duration of treatment
7 to 14 days.
|
Shirodhara is a modern purification
and rejuvenating therapy based on an ancient Indian technique.
In
Sanskrit language Shirodhara is composed of two words
shiro + dhara. Shiro means head and Dhara
means flow of warm oil on head. Sesame or another base oil is
mixed with a few drops of aromatic essential oil to create the
liquid. It is then warmed till a comfortable temperature is
reached and the treatment begins. The exact combination of the
oils depend on the body constitution and is decided and prescribed
by an Ayurveda expert. The patient lies supine on a flat surface
with head back and a rolled towel or pillow beneath the neck.
A stream of warm oil is poured very slowly onto the center of
the forehead (the location of the "third eye") for
30 to 45 minutes followed by gentle scalp massage. The effect
is indescribable.
Shirodhara treatment is done in absolute silence. It
takes you to deep relaxation and into a balanced state of rest
in mind and body. Men and women alike experience it as a high-point
of Panchakarma applications of Ayurveda.
Best experienced after a massage, Shirodhara is one of our most
popular Ayurveda application taken by Ayurveda lovers.
This
therapy is meant for 'Shodhana' (a Sanskrit term). 'Shodhana'
or purification therapy is not only meant for elimination of
disease-causing toxins present in the body but also to replenish
the tissues with nourishment and rejuvenate them. Rejuvenate
literally means 'to make young again'.
Shirodhara is a great rejuvenating therapy that gives
a healthy face and body glow. In Ayurveda, rejuvenating therapy
is the golden path to attain longevity as it is aimed at the
preservation of health. Ayurveda says that rasayana or rejuvenating
therapy optimises the circulation of nutrients to both body
and mind. Shirodhara removes the root cause of the disease and
is a rejuvenating therapy at the same time as well.
Shirodhara Ayurveda therapy helps to overcome stress
and its ill effects on nervous system. Shirodhara helps
to relieve insomnia, stress, tension, anxiety, anger, chronic
headaches, rheumatism, hypertension, asthma, hair problems and
gives mental relaxation.
The
Ayurvedic physician determines the number of days of the treatment
for different problems after your body type according to Ayurveda
has been determined. With weekly sessions, you will find relief
from stress and strain from daily life. To achieve the maximum
benefits from the therapy, it is advisable to follow Ayurvedic
lifestyle. An Ayurvedic physician decides appropriate foods,
exercise, yoga and herbal preparation to optimise the benefits
after the therapy
SIROLEPANA
It is a procedure in which paste of medicinal herbs / rugs is
applied on the scalp for a specified period. It is an effective
method of treatment for neurological disorders and mental diseases.
|
