The main aim of this blog is give information all about alternative healing, also to share some of my compilation and research in HERBAL MEDICINE, Acupressure, Reflexology, Acupuncture Points, some healing methods in YOGIKA CHIKITSA (Yogic Treatments), Ayurveda, the other Herbals used by our local healers, always visit for UPDATES...

Friday, October 29, 2010

ACIDITY - Yogika Chikitsa


Physical weakness, acidic or watery belching, dizziness, burning stomach, heartburn, etc.


Oxygen inhaled in breathing enters the body and eventually turns into carbon dioxide. Through the influence of this carbon dioxide, the digestive fluid‑secreting glands are activated. If food is taken irregularly and excessively day after day, or if food is forced down with little or no appetite, or if eating rich food becomes a steady habit, it becomes impossible for the digestive fluid to digest the food properly. then, just as one the one hand the undigested or partially‑ digested food turns into poisonous gas, so on the other hand the secreted digestive fluid gradually turns into harmful acid.

The digestive fluids are themselves acidic, but under normal conditions when they digest food they themselves are digested. When, however, as a result of the aforesaid irregularities, they are unable to digest the food, the fluids themselves also remain undigested.

The cause of acidity, therefore, is the poisonous gas being produced by the decomposed food, together with the putrid acid produced by the deterioration of the undigested fluids.
The putrid acidic gas and fluids cause a burning sensation in the stomach. When they rise up to the chest they cause heartburn; when they reach the throat, burning is felt in the throat; when they rise further they cause dizziness.

Due to this excessive acidity, the blood becomes acid‑ dominated. Being overworked, the blood‑purifying organs of the body also become weak, and the patient feels weak.
This over‑acidity of the blood also causes swelling and consequent pain in different parts of the body, especially the joints. The name of this condition is 'rheumatism.'

When a strong and continuous effort is being made by the body's organs to purify the over‑acid blood, this condition is called 'colic' or 'shooting pain.'


Morning -- Utks’epa Mudra, Mayurasana, Padahastasana, Uddayana Mudra, Agnisara Mudra and Agneyii Pranayama.

Evening -- Agnisara Mudra, Utkata Pashimottanasana Sarvaungasana and Agneyii Mudra or Agneyii Pranayama.


In acidity boiled old rice (grains a few years old), soup of green vegetables (no vegetables fried, parched, or taken in large quantity), juicy sweet or sour fruits, and curd‑water are especially useful. Curd (yogurt) alone is not particularly beneficial for acidity patients.

Do’s and Don’ts:

For patients of acidity it is particularly important to walk in the open air, to eat less food than the appetite demands, and to drink plenty of water, in small amounts, at intervals throughout the day. Coconut and coconut foods and medicines are especially useful in this disease. Patients should refrain from eating breakfast and snacks. If the hunger is unbearable, the patient may eat a little bit of juicy fruit. A frequent symptom of this disease is that, due to old habits, the digestive glands discharge an excessive quantity of fluids, as a result of which the patient suddenly feels an extreme hunger at odd times, which is called 'demon hunger.' That is why we find that a patient who is often in a depressed mood about his/her disease or goes around talking about the disease to everyone, when he/she sits down to eat, eats excessively. This symptom is the result of the secretion of digestive fluids at a particular time in accordance with the old habits of the patient. It is therefore desirable to be cautious about this 'demon,' detrimental hunger. An acidity patient should never violate these do's and don'ts.
If due to the over‑secretion of digestive fluids the patient suffers from 'demon hunger,' it can be relieved by drinking a large glass of water. When the acidity patient feels pain, it is advisable to drink orange or tangerine juice mixed in tepid water. After the pain has subsided, lemon juice in cold water should be taken. As with dyspepsia, during mealtime and for an hour thereafter breath should be flowing through the patient's right nostril.
At the time of severe colic pain, the dominant flow of breath should be changed from the nostril through which it was flowing at the time the pain started to the other nostril. allowing the bile to accumulate by not taking something when one is hungry should never be permitted, because in that even the undigested bile itself will become the cause of acidity.

Some remedies:

1. Eat some shredded dry coconut along with a prepared betel (Piper betle Linn.) leaf, or some flesh of mature coconut along with aniseed.

2. To get immediate relief from a distressing colic pain, equal quantities of chalk and atapa rice powder should be ground together, and 1/2 tola of the mixture should be taken.

3. Take with cold water 1/16 of the white portion of the ashes of the tamarind (Tamarindus indica Linn) pod.

4. Take 1/16 tola of the ashes of white akanda leaf and rock salt after burning them together in equal quantities in an enclosed earthen pot.

5. As with dyspepsia, it is desirable for acidity patients to observe fasting on Ekadashii days and regulation of diet on Purnima and Amavasya.

Saturday, October 16, 2010

DIABETES (Yogika Chikitsa)


Incessant desire for urination, burning sensation in the urinary tract, continuous thirst and sweet taste in the mouth, attraction of flies and ants towards the urine, headache, dizziness, pale and dry skin, becoming old in appearance at a young age, discomfort all over the body, etc., taken together, are the indications of diabetes. It is often found that diabetic persons suffer from cataracts.

It is not always the case that sugar is present in the urine of diabetes patients. Diabetes with sugar in the urine is called 'somaroga' or 'madhumeha'. Diabetes without sugar is called 'muratisara' or 'udakameha'.

The debility of the Manipura Cakra (Psychic-energy center located at the navel) is the main cause of diabetes. Amongst the pancreatic juices, one secretion helps in the digestion of food, and another separates the sugar content from non-vegetarian and starchy types of food. The sugar is then stored in a particular section of the liver and according to body requirements it is dissolved to generate heat and vital power to run the body mechanism. Chronic indigestion, constipation (here also the stool usually turns into pellets), and excessive seminal waste-- all weaken the vitality of the liver. When such weakening takes place, the sugar contents of the food, failing to find a storage place in the liver, are assimilated into the blood and gradually accumulate. As a result, the blood gets polluted and loses its immune properties to a great extent. The natural reaction of the body in such a situation is to try to purify the blood by separating out its sugar content and expelling it with the urine. To dissolve the sugar, the human body needs plenty of water, and that is why diabetes patients suffer from a continuous thirst. Sugar emitted with the urine in a large quantity gradually reduces the vital energy of diabetes patients.

Morning: Utks’epa Mudra, Karmasana, Agnisara Mudra, Upavista Uddayana Mudra, Janushirasana and Agneyii Mudra or Agneyii Pranayama.

Evening: Yogamudra, Diirgha Pranama, Bhujaungasana, Pashcimottanasana, Bhastrikasana and Agnisara Mudra.
As diabetes is basically a disease of liver and pancreas, care has to be taken to keep these organs in a healthy state, and to do so patients must select food that will keep their bowels clear, yet which is nutritious and easily digestible. All types of fruits are good for this disease, especially ripe bananas. Non-vegetarian food must never be eaten. Vegetable proteins are also acidic, hence they are to eaten as sparingly as possible. It is therefore advisable to reduce the intake of rice and ruti (made of wheat flour) and instead to use more foods such as vegetable soup, plantain soup, patol, okra, dhundula, palta, squash (Lagenaria vulgaris Seringe), plantain spathes and flowers, figs, etc., which contain alkaline properties.

Do’s and Don’ts:
Diabetes is the disease of intellectuals. Those who do physical labor seldom suffer from this disease. Undergoing mental exertion, remaining indoors for a long period, physical laziness, constipation, intemperance, etc., are reasons for the contraction of diabetes. As has already been said, diabetes is basically connected with the liver and the pancreas, hence only those foods should be selected which do not over-stimulate those vital organs. Similarly, work and exercise which will help to bring these organs into their normal state of health must be pursued more and more. For those who are adverse to physical labor, a cure from diabetes is next to impossible.

The human body also needs the nutrients offered by starchy and non-vegetarian types of food; therefore foods which are not acidic but rather alkaline, yet contain those nutrients, should be taken in greater quantity to meet those needs. This will include coconut, peanuts, curd (yogurt), bananas, etc. A drink of peanut extract and water without sugar and with little or no honey is ideal as both food and medicine for this disease.

Remember that insulin may increase the vitality of a patient but can never cure the disease.

Generally diabetes patients are a bit greedy, and sometimes they eat too much sweetened food, which brings on the disease. Diabetes patients must keep control over such temptations and should practice fasting.

In the severe state of the disease a continuous fast for two or three days taking nothing but a little juice of lemon or other fruit will definitely reduce the sugar content of the urine.

Sometimes sugar is completely absent in the urine. In this respect one has to remember that sugar may be found temporarily in the urine if the urinary bladder, kidney or some other internal organ is subjected to a blow. If in such cases insulin is given, it will actually harm the patient. Under such circumstances the best thing to do would be to treat the injury of the concerned organ appropriately, and then the urine of the patient will automatically become sugar-free.
Some remedies:

  1. Boil myrobalan, mutha, lodha and banyan fruits in equal quantities and drink 2 tolas of the extract early in the morning for a few days regularly. This will bring a good result.
  2. Crush about 1/8 seer of guava leaves in water at night. The next morning strain the leaves out and drink the water. This will bring good results during the severe state of diabetes.
  3. (a) 1 tola of yajina dumura juice with honey; or (b) 1 tola of telakuca leaf extract taken with honey early in the morning by licking it; will relieve diabetes.
  4. (a) 1/16 tola of the inside of jam seeds with honey; or (b) Dry shimula root crushed with powder, to be licked with honey in a quantity of 1/16 tola; will yield excellent results with diabetes.
  5. When the disease is worsening, 5 tolas of bansha leaves in half a seer of water, boiled down to 1/8 seer, and the leaves strained out, should be drunk for immediate results.
  6. Boil gente durba (see durba in glossary), vahina dumura, emblic myrobalan (emblica offinalis Gaetrn.), myrobalan, coriander seeds and gandha-mutha in equal quantities in half a seer of water. When boiled down to 1/8 seer, drink it. Do this every day for a week at break of dawn. This will bring beautiful results.

Tuesday, August 10, 2010


Sanskrit: Nimba
Hindi: Nimb
English: Neem
Latin: Melia azadirachta Linn. (Azadiracta Indica)
Part Used: All
Habitat: This tree grows wild in Iran, the Western Himalayas of India, and is cultivated in other parts of India
Energetics: Bitter/astringent-cold-pungent PKV++
Tissues: Plasma, blood, fat
Systems: Circulatory, digestive, respiratory, urinary
Action: Root bark—astringent, antiperiodic (prevent recurrence of diseases), tonic Bark—astringent, antiperiodic, bitter, tonic, vermifuge, antiviral Fruit—purgative, emollient, anthelmintic Leaves—discutient, emmenagogue, antiviral, disinfectant Juice—anthelmintic Nut Oil—local stimulant, insecticide, antiseptic Flowers—stimulant, tonic, stomachic.

Uses: Arthritis, blood purifier and detoxifier, convalescence after fever, cough, diabetes, eczema, fever (used with black pepper and gentian), inflammation of muscles and joints, jaundice, leukorrhea, malaria, mucus membrane ulcerations, nausea, obesity, parasites, rheumatism, skin diseases/inflammations, cleanses liver, syphilis, thirst, tissue excess, tumors, vomiting, worms, drowsiness, loss of appetite. Leaves—heal ulcers in urinary passage, emmenagogue, skin diseases. Fruit—skin diseases, bronchitis. Kernel powder —washing hair. Effective as a pesticide.

Precautions: Causes harshness for people on spiritual paths, Not with emaciation.
Preparation: Infusion, decoction, powder, medicated ghee, or oil.


When herbs are mixed or prepared, a bíja (seed) mantra is often recited to empower the herb’s properties by enlivening all five elements: ether, air, fire, water, and earth. Bíja are the essence of all other mantras. Thus of all the mantras they have the most power. One such mantra is:

Aum Íng Hríng Shríng
Klíng Sanga Shamboah Namah

This mantra can be repeated once, seven, 31, or 108 times. It may also be repeated in intervals of 108 times. The number 108 is a mystical number in the Vedic sciences. Thus, chanting 108 times further empowers the herbs.

PRAYOGA (External application for enlarging the lingam [penis])

“Take some SHOPA or aniseed (in Hindustani, Sanv, anethum sowa or pimpinella anisium) reduced to a fine powder, and from it make an electuary by suffering it with honey. Through the application of this paste to lingam prior to intercourse you will be able to produce orgasm in a woman, and she will submit to your will”.

Note: for record purposes only.


Soak urid seeds (phaseolus radiate or phaseolus mungo), in milk and sugar, and expose the mixture for 3 days to the rays of the sun, reduce to a powder or pasty consistency, knead into the form of cakes, and fry in clarified butter. This should be eaten each morning, and the patient, no matter what be his age, will regain extreme vigor and will be able to enjoy a hundred women. 


Acupressure for MILD-NAUSEA



Tuesday, August 3, 2010


In Oriental Medicine, anger is related to the liver, the “GENERAL” of the body which performs many important functions. Anger therefore means that the liver is not functioning well. It also means that we are not in harmony with our environment and with the people around us. We get angry when we cannot adjust to others, understand them and accept them.


VITAMIN A – a fat soluble vitamin or vitamin mixture found especially in animal products (as egg yolk, milk, or fish-liver oils) whose lack causes injury to epithelial tissues (as in the eye with resulting visual defects). It plays a role in maintaining normal vision, skin, reproductive function and protection against infection.

VITAMIN B COMPLEX a group of water-soluble vitamins found widely in foods that include essential coenzymes and growth factors – called also B complex; compare biotin, choline, nicotinic acid, panthothenic acid, thiamine.

VITAMIN B2 riboflavin

VITAMIN B6 pyridoxine or a closely related compound.

VITAMIN B12 a complex cobalt – containig member of vitamin B complex that occurs especially in liver, is essential to normal blood formation, neural function, and growth, and is used especially in treating pernicious anemia.

VITAMIN C a water soluble vitamin C6 H8 O6 that is present especially in fruits and leafty vegetables, apparently fucntions as an enzyme in certain bodily oxidations and synthesis, and in used medicinaly in the preventionand treatment of scurby – called also ascorbic acid.

VITAMIN D any or all of several fat-soluble vitamins that are chemically related to steroids, are essential for normal bone and tooth structure, and are found especially in fish-liver oils, egg yolk, and milk or produced by activation (as by ultraviolet irradiation) of sterols.

VITAMIN E any of several tocopherols of which the lack in various mammals and birds is associated with infertility, muscular dystrophy, or vascular abnormalities and which occur especially in leaves in seed germ oils.

VITAMIN K any of several fat-soluble vitamins essential for the clothing of blood because of their role in the production of prothrombin.

Tuesday, July 27, 2010



Parallel to the three gunas (sattwa, rajas, and tamas) in creation are the three doshas, or constitutions, in the human body: Váyu (or Váta), Pitta, and Kapha. Váyu may be understood as nerve force, electro-motor, physical activity or that, which is responsible for motion. It is commonly called air. The root, ‘va’ means to spread. In Western terms, it is the electricity setting the organism into motion, maintaining the equilibrium between Pitta and Kapha (inerts).

Váyu relates to the nerve-force.

It is responsible for all movement

in the mind and body.

The movement of Váyu even regulates the

balance of Pitta and Kapha.

Pitta relates to internal fire, bile, body heat, digestive enzymes, physio-chemical, biological, metabolic and endocrine systems. It is responsible for digesting the chyle into a protoplasmic substance like sperm and ovum.

Kapha fills the intercellular spaces of the body as connective tissue. Examples of these tissues include mucus, synovial fluid, and tendons. Kapha is responsible for the gross structure of the body (solid and liquid/phlegm-plasma). Each person is made up of a combination of these elements.

Together, the doshas are responsible for catabolic and anabolic metabolism. Catabolism breaks

down complex internal bodies, and Váyu (air energy) sets this energy free into simpler waste. Anabolism takes food and builds it into more complex bodies. The summit of the metabolic process is protoplasm or essential matter [proteins, carbohydrates, lipids, and inorganic salts]. Lifeless food becomes living protoplasm and is set free as useful energy or excess heat or motion that is emitted from the body. Thus, the purpose of the three doshas is to move the lymph chyle (the by-product of digested foods) throughout the body. This nourishes and builds the body tissues. When any or all of the doshas develop imbalance, the body ceases to be nourished, and disease develops.

The three doshas (Váyu, Pitta, Kapha) exist throughout the entire body, in every cell, yet are predominant (their sites of origin) in the colon, small intestine, and stomach, respectively. Some authorities say that Váyu primarily resides below the navel, Pitta from the navel to the heart, and Kapha, above the heart.

Váyu is also found in (governing) the waist, thighs, ear, bones, and skin. Pitta also governs the navel, sweat, lymph, blood, eye, and skin. Kapha additionally controls the chest, throat, head, bone joints, small intestine, plasma, fat, nose, and tongue.

Monday, July 19, 2010


We have discussed Áyurveda, the “science of life” as the original world medicine. Yet Áyurveda is more than this; it is a spiritual science. This is the most important aspect of Áyurveda.

Around 1500 B.C. the book, the Charak Samhitá discussed these spiritual principles. It said that even if Áyurvedic doctors had a complete knowledge of Áyurveda but could not reach the inner Self or soul of the patient, they would not be effective healers. Furthermore, if the practitioner were more concerned with fame and fortune, and not with spiritual development (Self-Realization), they would not be effective healers.

To understand the spiritual nature of Áyurveda, we must know something about the Vedic roots of philosophy, spirituality, and universal religion. According to the ancient Vedic scriptures of India there is a goal to life. We are not simply born, to live, and then to die without some meaning or purpose. Albert Einstein reflected this idea when he said God does not play dice with the universe. Order and reason exist in life. According to Vedic philosophy life is Divine and the goal of life is to realize our inner Divine nature. Áyurvedically speaking the more a person realizes their Divine nature the healthier they are. Thus it is the responsibility of the Áyurvedic doctor to inspire or help awaken the patients to their own inner Divine nature. Positive thinking or love is the best medicine. When patients are taught they have this Divinity within themselves, they feel a connection to life and God (however each patient defines God). For atheists, we speak of the greater mystical power, which is synonymous to God. This connection allows patients to feel they have a handle on life and an ability to develop their own inner nature. After this, secondary therapies of herbs, diet, meditation, etc. are offered.

Even modern medical doctors are finding a link between their healthy patients and the patient’s degree of spiritual faith. Spirituality changes the definition of health, giving it an added dimension. Two types of health can now be seen diagnosed health and true health. Often when a patient is diagnosed as healthy, they still may not feel healthy or alive. This is due to psychosomatic conditions where a troubled mind affects the health of the body. The deepest level of mental agitation is the longing for a deeper spiritual connection.

Áyurveda suggests true health is based on the healthy functioning of four areas of life; physical/mental health, career or life purpose, spiritual relationships, and spirituality. First one needs to be physically and mentally able to do work and play. Then persons need to work to support themselves and afford a social life. Work however is defined as making a living doing something meaningful or purposeful. To do this type of work one needs to use their innate or God-given talents; they need to work at something they love to do. It is this love that cultures spirituality.

All too often we find people working at jobs that they dislike. Often people are forced into a “practical” career by parents or societal beliefs. Other persons lack the self-worth and confidence to challenge themselves to find and live their dreams. Working in meaningless, unfulfilling jobs can create mental and physical disorders.

The most extreme example of illness caused by lack of purpose is cancer. Áyurveda considers cancer an emotionally caused disease. By not having a purpose in life (i.e., suppressing life) people create life within their body—cancer. When seriously ill people discuss what they would love to do (instead of what they are told to do) life returns to their eyes. As they begin to follow up on these ideas, some remarkable recoveries are seen. Purposeful career is then an aspect of this new definition of health.

The third realm of health is spiritual relationships. When persons are healthy and purposefully working, they can now begin to truly enjoy their social life. These days we have become acutely aware of the emotional and physical abuses that exist in many people’s relationships. Co-dependency and enabling are often used terms to describe relationship diseases. From the spiritual standpoint if one is dependent on anything other than God, co-dependency exists. People look for something lasting or permanent; only God is eternal and everlasting. Spiritual development directs one to focus inwardly to discover their eternal nature instead of the ever-changing outer realm of life. For relationships to be healthy all people must continue to develop their individual inner spiritual lives. Then they are able to share their growing spiritual fullness with their spouse and others.

Too often individuals are attracted to one another because they see a quality that they think they do not have. In reality each person has all the human qualities within themselves because inner eternal Divinity, by definition, contains everything. Further, if one can see a quality in another they must have it within themselves in order to recognize it. When the main focus in people’s lives is the Divine, then troubles that seemed like mountains are seen as molehills. Thus the third dimension of health involves healthy spiritual relationships. Once people are sound in body and mind, work in a purposeful career and have fulfilling spiritual relationships, life develops a state of grace. People then become eager to devote more time to spiritual development, the final dimension of health. Personal spiritual development is seen on many levels. The body becomes more relaxed, the mind more calm and alert; and one becomes more personable in relationships. Yet the most profound developments take place inwardly; Divinity grows within. Gradually one also begins to see the Divinity in others and all of life.

This is the multi-dimensional definition of health according to Áyurveda. Life is composed of many elements; it is not seen as independent parts. If one aspect of life becomes imbalanced all the other aspects are affected. Rather than merely treating a symptom, Áyurveda looks to the root cause or underlying reasons of illness. The body may be sick because of mental or career stress. Rather than instruct the patient to merely take a drug or an herb to heal the physical condition, the practitioner of Áyurvedic medicine looks to restore balance within the patient (e.g., calming the mind or finding a more purposeful job). The deepest root level is spiritual development. Thus, all four areas of life must be cultivated; mind/body, career, spiritual relationships, and inner spiritual development.


Ayurveda, the “science of life,” or longevity, is the holistic alternative science from India, and is more than 5,000 years old. It is believed to be the oldest healing science in existence, forming the foundation of all others. Buddhism, Taoism, Tibetan, and other cultural medicines have many similar parallels to Áyurveda. The secret of Áyurveda’s individualized healing method was preserved in India, whereas it has been lost or superseded in other cultures.

The First World Medicine

Áyurveda (pronounced Aa-yer-vay-da), said to be a world medicine, is the most holistic or comprehensive medical system available. Before the arrival of writing, the ancient wisdom of healing, prevention, and longevity was a part of the spiritual tradition of a universal religion. Healers gathered from the world over, bringing their medical knowledge to India. Veda Vyasa, the famous sage, preserved the complete knowledge of Áyurveda in writing, along with the more spiritual insights of ethics, virtue, and Self-Realization. Others say Áyurveda was passed down from God to his angels, and finally to humans. The methods used to find this knowledge of herbs, foods, aromas, gems, colors, yoga, mantras, lifestyle, and surgery are fascinating and varied.

The sage, physicians/surgeons of the time were the same sages or seers, deeply devoted holy people, who saw health as an integral part of spiritual life. It is said that they received their training of Áyurveda through direct cognition during meditation. That is, the knowledge of the use of the various methods of healing, prevention, longevity, and surgery came through Divine revelation; guessing or animal testing was unnecessary. These revelations were transcribed from oral tradition into written form, interspersed with aspects of mortal life and spirituality.

Originally four main books of Vedic spirituality existed. Topics included health, astrology, spiritual business, government, military, poetry, and ethical living. These are known as the Vedas: Rig,Sama, Yajur, and Atharva. Áyurveda was usedalong with Vedic astrology (called Jyotish, that is, one’s “inner light”). Eventually, Áyurveda was organized into its own compact system of health and considered a branch of Atharva Veda. This upaveda/branch dealt with the healing aspects of spirituality; although, it did not directly treat spiritual development. Passages related to Áyurveda from the various Vedas were combined into separate books dealing only with Áyurveda. Among the Rg Veda’s 10,572 hymns are discussions of the three constitutions (doshas): air (Váyu), fire (Pitta), and water (Kapha). Topics comprised organ transplants, artificial limbs, and the use of herbs to heal diseases of the mind and body and to foster longevity. Within the Atharva Vedas 5,977 hymns are discussions of anatomy, physiology, and surgery.

There were two schools of Áyurveda at the time of Átreya, the school of physicians and the school of surgeons. These two schools transformed Áyurveda into a scientifically verifiable and classifiable medical system. Through research and testing, they dispelled the doubts of the more practical and scientific minded, removing the aura of mystery that surrounded Divine revelation. Consequently, Áyurveda grew in respect and became a widely used system of healing in India. People from many countries came to Indian Áyurvedic schools to learn about this medicine in its entirety. Chinese, Tibetans, Greeks, Romans, Egyptians, Afghanis, Persians, and others traveled to absorb the wisdom and bring it back to their own countries. India’s Silk Road, an established trade route between Asia (China, Tibet, etc.), the Middle East (Afghanistan, Persia, etc.), and Europe (Rome, Greece, etc.), provided a link between cultures. On this route travelers first discovered Áyurveda.

Charak and Sushrut are two reorganizers of Áyurveda whose works are still extant. The third major treatise is called the Ashtánga Hridayam, a concise version of the works of Charak and Sushrut. Thus, the three main ancient Áyurvedic texts still in use are the Charak Samhitá (compilation), Sushrut Samhitá, and the Ashtánga HridayamSamhitá. These books are believed to be over 1,200 years old and contain the original and complete knowledge of this Áyurvedic world medicine. Consequently, Áyurveda is the only complete ancient medical system in existence.

Charak represents the Átreya school of physicians, discussing physiology, anatomy, etiology, pathogenesis, symptoms and signs of disease, methodology of diagnosis, treatment and prescription for patients, prevention, and longevity. Internal and external causes of illness are also considered. Charak maintains that the first cause of illness is the loss of faith in the Divine. In other words, when people do not recognize that God dwells within all things, including themselves, this separation of vision creates a gap. This gap causes a longing or suffering for oneness of vision. This suffering then manifests itself as the beginning of spiritual, mental, and physical disease. External influences on health include time of day, the seasons, diet, and lifestyle. An entire section is devoted to discussions of the medicinal aspects of herbs, diet, and reversal of aging.

Sushruta comes from the Dhanvantari school of surgeons. In America, a society of surgeons named themselves the Sudhruta Society in remembrance of the Áyurvedic father of surgery. This text presents sophisticated accounts of surgical equipment, classification of abscesses, burns, fractures, and wounds, amputation, plastic surgery, and anal/ rectal surgery. Human anatomy is described in great detail, including descriptions of the bones, joints, nerves, heart, blood vessels, circulatory system, etc., again, corroborated by today’s methods of mechanical investigation. From the Sushrut Samhitá, the first science of massage is described using marma points or vital body points, later adapted into Chinese acupuncture. Even the popular Polarity Massage Therapy in America was developed after advocates studied massage in India.


The ancient Áyurvedic system was astoundingly complete. In the colleges of ancient India, students could choose a specialty from eight branches of medicine.

1. Internal Medicine (Káyachikitsá). This is related to the soul, mind, and body. Psychosomatic theory recognizes that the mind can create illness in the body and vice versa. The seven body constitutions and seven mental constitutions were delineated here: Váyu (air/energy), Pitta (fire), Kapha (water), Váyu/Pitta, Váyu/Kapha, Pitta/ Kapha, and a combination of all three (tridosha). Although finding the cause of an illness is still a mystery to modern science, it was the main goal of Áyurveda. Six stages of the development of disease were known, including aggravation, accumulation, overflow, relocation, a buildup in a new site, and manifestation into a recognizable disease. Modern equipment and diagnosis can only detect a disease during the fifth and sixth stages of illness. Áyurvedic physicians can recognize an illness in the making before it creates more serious imbalance in the body. Health is seen as a balance of the biological humors, whereas disease is an imbalance of the humors. Áyurveda creates balance by supplying deficient humors and reducing the excess ones. Surgery is seen as a last resort. Modern medicine is just beginning to realize the need to supply rather than to remove, but still does not know how or what to supply. Additionally, there are over 2,000 medicinal plants classified in India’s materia medica. A unique therapy, known as pancha karma (five actions), completely removes toxins from the body. This method reverses the disease path from its manifestation stage, back into the blood stream, and eventually into the gastrointestinal tract (the original site of the disease). It is achieved through special diets, oil massage, and steam therapy. At the completion of these therapies, special forms of emesis, purgation, and enema remove excesses from their sites of origin. Finally, Áyurveda rejuvenates–rebuilding the body’s cells and tissues after toxins are removed.

2. Ears, Nose, and Throat (Shálákya Tantra). Sushruta reveals approximately 72 eye diseases, surgical procedures for all eye disorders (e.g., cataracts, eyelid diseases), and for diseases of the ears, nose, and throat.

3. Toxicology (Vishagara-vairodh Tantra). Topics include air and water pollution, toxins in animals, minerals, vegetables, and epidemics; as well as keys for recognizing these anomalies and their antidotes.

4. Pediatrics (Kaumára bhritya). In this branch prenatal and postnatal careof the baby and mother are discussed. Topics include methods of conception; choosing the child’s gender, intelligence, and constitution; and childhood diseases and midwifery.

5. Surgery (Shalyá Tantra). More than 2,000 years ago, sophisticated methods of surgery were known. This information spread to Egypt, Greece, Rome, and eventually throughout the world. In China, treatment of intestinal obstructions, bladder stones, and the use of dead bodies for dissection and learning were taught and practiced.

6. Psychiatry (Bhúta Vidyá). A whole branch of Áyurveda specifically deals with diseases of the mind (including demonic possession). Besides herbs and diet, yogic therapies (breathing, mantras, etc.) are employed.

7. Aphrodisiacs (Vájikarana). This section deals with two aspects: infertility (for those hoping to conceive) and spiritual development (for those eager to transmute sexual energy into spiritual energy).

8. Rejuvenation (Rasáyana). Prevention and longevity are discussed in this branch of Áyurveda. Charak says that in order to develop longevity, ethics and virtuous living must be embraced.