Ayurveda Treatment

Ayurveda Treatment

Ayurveda treatment – holistic methods for health improvement

The most precious possession for each human is his health. It is main factor for a complete life. Every one of us grows up with specific ideas conveyed by his parents, social traditions and recommendations from the Western medicine. More familiar as allopathic, a term established by the father of the western homeopathy Samuel Hahnemann in 1810.

Somewhat the modern ideas about the health and pathological changes related with the illness are influenced completely by the medical science of the West. In historical plan we can find that predecessor of our medicine a thousand years ago is  Ayurveda. It is known with the term holistic medicine, because in its basis is the understanding about the connection between the physical, emotional and spiritual state of each person. The term comes from the Greek word   „holos“ – thorough.

Following the understandings of another East science – yoga, Ayurveda considers that the most important factor for treatment is finding the reason the illness symptoms appeared. According to Ayurveda the main disorders may appear in the physical as well as, mental state of the patient. Thus it aims to remove the reason and heal the illness in a careful and gentle way, without the consequences and prerequisites for re-returning of the symptoms.

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Ayurveda and classical medicine

If we make parallel between classical medicine science and Ayurveda, we will notice serious differences in the way they impact. In the Western science the body is separated in anatomic organs and systems connected in a physical way. We are acquainted with the separation of the specialists like cardiologists, endocrinologists, orthopedists, nephrologists, neurologists, pediatricians etc. and each one of them is responsible for something specific, without taking under consideration the intervention of a previous colleague in the treatment.

By contrast the ayurvedic doctor is trained and prepared to follow the eight branches of Ayurveda– Kaya chikitsa ( general medicine), Bala chikitsa (pediatrics), Graha chikitsa (psychiatrics), Urdvangha chikitsa (illnesses in the area of the head and throat), Shalya chikitsa (surgery), Damshrta chikitsa (toxicology), Zhara chikitsa (geriatrics), Vrushya chikitsa ( reproductive medicine). With this he covers almost all aspects of the possible health disorders.

The Ayurvedic medicine is very different from the classical medicine in its basic understanding of life and health. At the moment the human body starts forming the general idea for unity coming from one cell, a product of the fertilization of sperm – egg. This  single cell is divided into many others, which subsequently specialize and differentiate into tissues that form organs and have their own physiological processes. But at the beginning it is only one single cell, that multiplies and is deeply connected to each subsequent chain.

Beyond that cellular structure of the human body in Ayurveda are set the ideas of a direct connection with the mind and the existence of the term “soul”. When a disease disorder occurs, it can often cover all three aspects of the human being.

We are familiar with the diagnostics of classical medicine in the West. The understanding is that if the correct diagnosis is put, treatment will be effective and correct. It is good to keep in mind that Ayurveda does not use the same terms described in the patient’s epicrisis. The very understanding of the disease is different. The main rule is:

  1. If the three energies Vata, Pitta and Kapha are in a balanced state, then a person enjoys good health.
  2. When the same three energies are in a disbalance a disease disorder appears. If one of the energies is included in the disbalance, the health is slightly changed. When two energies participate in the disbalanced state it leads to more serious disease disorders. The presence of an imbalance in the three energies is defined as severe, long as a period and a difficult to treat illness.

 

What is “disease treatment” in Ayurveda?

We can understand that the concept of “treating a disease” is not punctual statement when it comes to Ayurveda. A more precise statement would be balancing the imbalanced energies involved in the disease process.

In this aspect, it is good to have an idea that each of the three main energies has certain qualities that are:

Vata energy is characterized with:

  • ( Rooksha) – dryness
  • (Laghu) – lightness
  • ( Sheeta) – coldness
  • ( Khara) – roughness
  • ( Sookshma) – precision
  • ( Chala) – dinamics

Pitta energy is characterized with:

  • ( Sasneha) – slight oiliness
  • ( Teekshna) – penetrating deep in the tissues
  • (Ushna) – heath
  • ( Laghu) – light
  • ( Visram) – bad smell
  • (Sara) – poor mobility
  • (Drava) – liquid

Kapha energy is characterized with:

  • ( Snighdna) – oily
  • ( Sheeta) – coldness
  • ( Guru) – heavy
  • ( Manda) – soft
  • ( Shlakshana) – smooth
  • ( Mrustna) – jellylike
  • ( Sthira) – immobile and stable

Any one of these qualities can be reduced or enhanced as an expression and will lead to certain symptoms associated with the sensations specific for one of the three energies.

If we conditionally divide the body into three parts in order to make it easier to understand, we can point three areas of more prominent impact of these energies.

Zone 1 – from the top of the head by the virtual line to the bottom part of the chest.

In it, the qualities of Kapha energy are manifested more often. Congestive processes are typical, the deposition of oily, heavy and damp mucus-like fluid. Colds, flu, colds, coughs, etc. are common. The secretions that emerge from this part of the body through the mouth and nose are typical for an energy imbalance in Kapha energy.

Zone 2 – from the bottom part of the chest to the line passing through the navel.

In this zone more, qualities of the Pita energy appear. The sensation of burning, acidity, deep colic pain is typical. You are familiar with digestive disorders, weight in the abdominal area, feeling of hunger if the digestive tract is empty. Digestive disorders are often associated with an imbalance of energy Pita.

Zone 3 – from the line of the navel to the basis of the heals.

It is related to the manifestation of the qualities of the Vata energy. Typical joint pains, muscle cramps, numbness of the limbs, feeling weak or hypertonic. Disturbances in the body’s motor functions are often associated with an imbalance of Vata energy.

In order not to create a misunderstanding, it is important to know that the three energies are everywhere in the body, but their action is more pronounced in the three areas described. Accordingly, we can also understand the presence of pathological abnormalities that are defined as disease.

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Diagnostic results in Ayurveda

The curative aspect of Ayurveda can not be said to be using our differential diagnostic nomenclature. In consultation with an Ayurvedic doctor you will hear the word Vikruti, which is interpreted as an energy imbalance.

We encounter two variants of imbalance – increased state of energy Vriddhi or reduction of the Kshaia energy.

In order to understand the nature of Vikruti, it is important to bear in mind that the three energies are interconnected and if one goes in the direction of the Vriddhi, then another one will go in the direction of Kshaia.For example, if you have accumulation of secretions in the lungs, we will have Kapha Vriddhi and Pita Kshaia – an increase in Kapha and a decrease in Pitta. For example, with increased acidity in the stomach we will have Pita Vriddhi and Kapha Kshaia. In order to reduce this condition, we will have to reduce the increased Pitta

Examining the Samprapti disease process, we will seek for more aspects of the Vriddhi, the accumulation of more energy in a given area.

However how to understand how is the body affected by this imbalance?

  • Disbalance of dosha is an illness disorder
  • Disbalance in Datu is illness disorder
  • Disbalance in agni is illness disorder

Наблюдават се  тези три аспекта на тялото – нарушеното състояние на енергията, проявлението на нивото на агни и дълбочината на засягане на дату.

These three aspects of the body are observed: the disturbed state of energy, the manifestation of the level of angles, and the depth of datu.

“Agni ” is concept associated with the power of digestion – digestion of food and its metabolic transformation to all tissues. The digestive system is the leading part of the body that is associated with the intake of food products and their preparation for degradation and subsequent absorption of substances that give the body energy to exist. Often the cause of the health disorder lies precisely there, disturbed functions of agnies.

There are several types of Agni that are related to the influence of the three energies:

  • ( Sama agni ) – balanced and strong digestion that breaks down everything without disturbance. This is the best state of functioning of the digestive system.
  • When certain energy accumulates in the functions of Agni, certain disturbances are produced that lead to the formation of toxins (Ama).
  • ( Vishama Agni ) – the specificity of this metabolic state is associated with the accumulation of Vata energy. We know that the digestive process requires a certain heat, which is the leading quality. Vata with its qualities of dryness, lightness, coolness and dynamism creates an increase or decrease in this heat. This creates a feeling of inconsistency – digestion is sometimes enhanced, sometimes weakened.
  • ( Tikshna Agni) – interfering with more Pitta energy over the power of digestion. The qualities of heat, lightness, sharpness enhance agnies, but in increased values they will lead to hectic and intensified digestive system metabolic processes. The digestion is fast, the feeling of hunger is getting stronger. Food passes faster through the digestive tract with a feeling of increased acidity.
  • ( Manda Agni) – when more Kapha energy is accumulated in the process of digestion, a delay in metabolic processes is observed. The qualities of weight, fat, coldness, softness against the heat of the digestive process create a slow and cumbersome process of food digestion. The sensation of hunger suddenly diminishes and reluctance to eat food occurs.

The specific of Agni – digestive fire is extremely important for determining the metabolic state of the body. This transformative force of the body is related to the transfer of energy to the individual tissues that form the body. Food is conected with the formation and maintenance of all body-building structures.Therefore, it is crucial to find this state of transformation between the individual tissues, which is defined as ( Dhatu).

There are 7 tissue levels of transformation :

  1. (Rasa) – transformation from food pap to plasma, lymph, intracellular fluid. A watery substance that also participates in the formation of breast milk and menstrual fluid. This transformation zone is associated with tissue feeding. The leading element is the water, the density is increased, the qualities are liquid, cold, damp, soft, heavy, which determines the rasa datu as the main essence for the maintenance of the energy Kapha
  2. (Rakta) – the transformation of food energy from the previous level of rasa to the formation of blood. The very word Rakta bears the meaning of colored, reddish. It creates heat in the body and mind. The qualities of Rakta are similar to those of the Pita energy, which in itself means that this transformation zone supports the hot essence of the body.
  3. (Mamsa) – transformation of food energy from the level of rakta to the formation of muscle tissue. The very word means flesh, meat. The main quality that is formed is the power supplemented by stability, density. We find here the element of earth and the penetration of the element fire. To a great extent, Kapha and Pita have a leading role in this area.
  4. ( Medas) – transformation of energy from the level of Mamsa to the formation of fatty tissue. The meaning of this word is fat. The purposeful storage of the elements of water and earth, this bodily essence is associated with softening, moisturizing and preventing the loss of body heat. Here again we see the basic qualities of Kapha energy.
  5. ( Asthi) – transformation of energy from the level of Meda to the formation of bone tissue. The word is translated like bone. The body support is responsible for structural rigidity. That is why the leading quality is Dharana – to keep the body upright. A strong influence can be seen here on the energy of Vata. When it is elevated, we will notice a drop in quality density. When Vata decreases, Asti datu rises.
  6. (Majja) – energy transformation from the Asti level into the bone marrow or nervous tissue. This is the substance that fills the bone cavity. If we think, for example, the eye tissue, the brain, also belongs to Madja datu. The mainquality is Poorana – to fill the gap of the bones. There is a strong influence here on the energy of Kapha.
  7. (Shukra) – the essence of the Madja, which passes into the reproductive tissue – the male and female sexual cells. The main quality is the Garbhotpadana – reproduction of the generation. Here too, the energy of Kapha has a strong influence.

By going theoretically through the three aspects of the energy imbalance (Dosha), Agni and Datu, we can trace the aspects of Sama – the balance, Kshaia – the reduced Dosa and Vriddhi – the elevated Dosha, which determine the severity of the disease.

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What kind of disease Ayurveda cures?

We can divide the disease in two types according to the ancient science of India

  1. (Sadhya) – that are curable
    • (Sukha Sadhya) – easy to treat
    • (Krichra Sadhya) – difficult to treat
  2. (Asadhya) – that are incurable
    • (Yapya) – Ayurvedic medicines are taken while the patient is alive
    • (Anupakrama) – diseases that can not be helped, totally incurable.

We can get acquainted with the classification of the diseases that Ayurveda heals. They are divided into certain groups.

Samanya Vyadhi

Diseases caused by an imbalance of one, two or three energies of Vata-Pita-Kapha. This category also includes Agantu Vyadhis – diseases caused by external factors

  • 8 types of Udara rogas – diseases in the abdomen
  • 8 types of Mutraghata – urinary retention diseases
  • 8 types of (Ksheera Doshas – breast milk disorders
  • 8 types of Veerya Vikaras – disorders of the seminal fluid and reproductive
  • 7 types of Kushta – skin diseases
  • 7 types of Prameha Pidakas – skin problems due to diabetes
  • 7 types of (Visarpa) – diseases associated with erysipelas or herpes
  • 6 types of ( Atisara) – a diarrhea-like disorder
  • 6 types of ( Udavarta) – a violation due to the retention of natural urinary and defecation needs.
  • 5 types of (Gulma) – forming tumor processes in the abdominal cavity
  • 5 types of (Pleeha) – processes associated with an enlarged spleen
  • 5 types of (Kasa) –  diseases with a leading cough symptom
  • 5 types of (Shwasa) – conditions associated with dyspnea and disordered breathing
  • 5 types of (Hikka) – conditions associated with the hiccup symptom
  • 5 types of (Trishna) – disorders associated with increased feeling of thirst
  • 5 types of (Chardi) – health problems associated with vomiting
  • 5 types of (Aruchi) – problems with loss of appetite and taste
  • 5 types of  (Shiroroga) – health disoreders associated with headache
  • 5 types of (Hridroga) – heart diseases
  • 5 types of (Panduroga) – different types of anemia
  • 5 types of ( Unmada) – states associated with crazy ideas
  • 4 types of (Apasmara) – state associated with epilepsy
  • 4 types of (Netra roga) – eye diseases
  • 4 types of (Karna roga) – ear diseases
  • 4 types of (Pratishyaya) – flu conditions
  • 4 types of (Mukha roga) – diseases in the mouth
  • 4 types of (Grahani Roga) – diseases of the duodenum, impaired absorption of food.
  • 4 types of (Mada) – conditions associated with intoxications
  • 4 types of (Murcha) – disorders associated with fainting and loss of consciousness
  • 4 types of (Shosha) – conditions associated with rapid body weight loss
  • 4 types of (Napunsakata) – impotence-related disorders
  • 3 types of (Shotha) – health problems associated with swelling
  • 3 types of (Kilasa) – disorders related to leukoderma (vitiligo)
  • 3 types of (Raktapitta) – conditions associated with bleeding
  • 2 types of (Jwara)  – disorders associated with increased body temperature
  • 2 types of (Vrana) – diseases related to the development of ulcers and the appearance of wounds
  • 2 types of (Ayama) – disorders associated with the posture
  • 2 types of (Gridhrasi) – diseases of isiadicus nerve
  • 2 types of (Kamala) – jaundice-related disorders
  • 2 types of (Ama) – conditions associated with an immature state of digestion
  • 2 types of (Vatarakta) – disorders associated with gout
  • 2 types of (Arsha) – disorders related to the occurrence of hemorrhoids
  • (Urustambha) – a condition associated with stiffness of the muscles
  • (Sanyasa) – a condition similar to coma or as a result of syncope
  • (Mahagada) – mental perversions
  • 20 types of Krimi Rogas – intoxication with parasites
  • 20 types of Prameha – conditions associated with urinary disorders and diabetes
  • 20 types of Yoni Vyapat – diseases engaging the vagina.

Nanatmaja Vyadhi

Diseases caused only by an imbalance in one energy

– Vata Nanatmaja Vyadhis – Diseases caused by an imbalance of only Vata energy. They account for about 80 types of violations.

– Pitta Nanatmaja Vyadhis – Diseases Caused by an Imbalance Only on Energy Pitta. They represent about 40 types of violations.

– Kapha Nanatmaja Vyadhis – Diseases caused by an imbalance of Kapha energy only. They count about 20 types of health disorders

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Types of diseases

Prabhava Bheda –  The basis is the opportunity to cure the disease

  • Saadhya Vyadhi – curable diseases
  • Asaadhya Vyadhi – uncurable diseases.

Bala Bheda – based on the power of the disease

  • Mrudu Vyadhi – diseases with mild power сила or weak diseases
  • Daaruna Vyadhi – diseases with high level of complications,  serious violations.

Adhishtana Bheda – based on a specific area of the body that was affected

  • Mano Adhishtita Vyadhi – Diseases Affecting Mind or Mental Disorders• Shareera Adhishtita Vyadhi – diseases affecting the body or physical diseases

Nimitta Bheda – based on the cause of disease

  • Swa-dhatu vaishamya nimitta vyadhi – disorders of the supportive elements of the body- diseases caused by disbalance of the energy dhatus – tissues , upadhatus – subtissues.
    The disorder might be like vriddhi – pathological enlargement of tissues or kshaya – breakdown of tissues. They are also called Nija Rogas or Nija Vyadhis.
  • Aagantu nimitta vyadhi – disorders, caused by external factors like trauma etc.

Aashaya Bheda – Based on the internal organs that are affected

  • Aamashaya samuttha vyadhi – diseases originating from the stomach and small intestine
  • Pakwashaya Samuttha vyadhi – diseases of the colon

Shalya Bheda – diseases based on the surgery classifications

  • Shastra sadhya – diseases treatable by surgical procedures
  • Swedadi kriya saadhya – diseases that can be treated by treatment using either combustion or hot steam.

Prakruta-Vaikruta Bheda – based on the season influence

  • Prakruta Vyadhi – Natural Diseases – Each of the energies has a season in which it worsens and tends to cause illness. For example, the energy of Vata deteriorates in the season Varsha ritu – summer and causes diseases this season, the energy Pita is disturbed in Sharad Ritu – autumn and tends to cause diseases energy Kapha is disturbed in the Vasanta Ritu – the spring season and causes diseases.
    If the energy that is naturally disrupted during the season also causes the disease in the same season, this disease or Vyadhi is called Prakrutha Vyadhi because it appears in prakruta kala of energy (season, in which particular energy increases naturally).
  • Vaikruta Vyadhi – unnatural diseases – this is the opposite of the violation compared to Pirates eating. With it, the energy that naturally does not break in a certain season causes disease in this particular season, the disease will be called (Vaikrutha Vyadhi).Example, Vata worsens in в Sharad Ritu –autumn, when Pitta worsens. But if Vata causes disease in Sharad Ritu, this disease will be called Vaikrutha Vyadhi

Anubandhya – Anubandha – based on the cause:

    • Anubandhya or Swatantra Vyadhi – This disease, manifested by its causal factors (factors mentioned in the Ayurvedic texts), is manifested through its classic signs and symptoms and is calmed down by the treatments and medications mentioned for it. In short, a disease that develops itself has its specific signs and symptoms and the specific treatments mentioned for its treatment, is called ​​Anubandhya Vyadhi. They fall into the category of primary diseases.

    Example: Disorder Amlapitta (hyperacidity, acidic peptic diseases) is manifested by the influence of harmful factors that increase the energy Pita – like consumption of food that is hot, spicy, acidic, etc. It is manifested with symptoms such as indigestion (avipaka), vomiting feeling (utklesha), sour and bitter swallowing (amla tikta udgaara), feeling of heaviness in the body (gourava) etc. In order to soothe Pita, relaxing factors such as foods rich in sweet, bitter and astringent tastes are used.

    So Amlapitta is Anubandhya or Swatantra Vyadhi.

  •  (Anubandha Vyadhi) or (Paratantra Vyadhi) – Disease caused by another illness is manifested with signs and symptoms of another disease and is well tolerated with treatment or medication used for another disease, is called Paratantra or Anubandha Vyadhi.

In modern days it can be called secondary or associated with another disease. This disease does not appear on its own, but develops against the background of some other disease (primary illness).

(Poorvaja Vyadhi)  and  (Paschat Jaata Vyadhi) (warning and complication)

These 2 types of disorders are associated with Anubandha or Paratantra Vyadhi:

  • Poorvaja Vyadhi – this is the disease that is present before her anubandha vyadhi performance. Here the secondary disease is manifested by the primary illness. Primary illness is a cause of secondary illness. Here the main disease is called Poorvaja Vyadhi (disease that exists on the backdrop of the secondary). Poorvaja Vyadhi is (Purvarupa) – a warning violation of the onset of anubandha vyadhi- secondary disease. (Paschat Jaata Vyadhi) – This is a disease that appears as a consequence from Anubandha Vyadhi – secondary disease. Thus the secondary violation forms the reason for it and Purvarupa (warning disorder ) of Paschat Jaata Vyadhi, that is also called (Upadrava) or complication of the disease.

Based on Karma – the person’s deeds

  • (Pratyutpanna Karmaja) – Diseases arising from acts or sins committed during this birth
  • (Poorvakarmaja Vyadhi) – Disease arising from acts or sins committed in previous incarnations.

Sukha Sadhya and Krichchra Sadhya – based on the prognosis

  • (Sukha Sadhya Vyadhi) –  easily treatable diseases
  • (Krichchra Sadhya Vyadhi) – difficult to treat diseases

Yapya and Anupakrama

  • (Yapya Vyadhi) – Diseases that can be treated or maintained. In general these diseases are (asadhya) or untreatable, but the patient remains alive by practicing healthy diet regimes and a special lifestyle;
  •  (Anupakrama) or (Pratyakhyeya) – Diseases that can not be cured or impossible for treatment. Diseases that can not be cured by any treatment or medication in which the sense organs have lost their perceptual power and have become weak, the patient has become weak and exhausted and in which they manifest (arishta lakshanas) – signs of impending death.

3 kindes of diseases:

(Aadhyatmika), (Aadidaivika) and (Adibhoutika Vyadhis).

(Aadhyatmika Vyadhis)

In this context, it means that the body is connected with the mind. Diseases manifesting in the levels of the body and the mind. Psychosomatic diseases fall into this category. Diseases that occur due to imbalanced energies (both physically and mentally) enter this unifying category and contain 3 types:

  1.  (Adibala-pravritta vyadhis)
    • Diseases that are caused by the sperm and egg diseases or are called. Hereditary diseases fall into this category and are inherited from parents.

    There are also 2 subtypes. They are:
    а. (Matruja Vyadhis)- diseases coming from maternal ovarian disease (maternal diseases)
    b. (Pitruja Vyadhis) – diseases coming from sepsis inheritance, inherited from a father (paternal diseases).

    Examples for (Aadibala pravritta) diseases are – (Arsha) –  hemoroids, (Kushta) – skin diseases, (Rajayakshma) – tuberculosis, (Madhumeha) – diabetes, (Shwitra) – leucoderm or vitiligo and (Apasmara) – memory disorders, epilepsy.

    Other diseases that can be included in Adibala Pravritta are cancer, lipomas, haemophilia, hemicrania or migraine, eczema, asthma, autism, gout, osteogenesis imperfect associated with tissue incompatibility, hay fever, Huntington’s Chorea, hysteria, myopia, color blindness, cataracts, high blood pressure, obesity, hormonal disorders , peptic ulcers, clefts on the palate, lips on the lips, and others

  2.  (Janmabala Pravritta Vyadhis) -Diseases that occur in the child due to improper diet and lifestyle followed by the mother during pregnancy and stages of fetal development. Example for diseases in Janmabala pravritta are lameness, bindness, deafness, delayed mental development, stuttering, or postponing growth, etc.
    These diseases are manifested in two ways:
    а) Uncommonly developed or unusually developed children – these children may have more organs, more or less fingers, obesity, improper or insufficiently developed organs, tear and palate rupture, lack of anal opening, deformities in shape and structure of the body and organs, the position of the heart more to the right, the location of the liver on the left, and so on.b) Diseases due to infections occurring in the mother, for example, syphilis, typhus, etc. Diseases occurring in the newborn during birth, such as birth traumas, infections, etc. (Janmabala Pravritta Vyadhis) has 2 subtypes of diseases:

    1. (Rasa krita) – When a mother who is eating a specific taste or food in excess, these habits can cause some illness to the child. These diseases are called (Rasa krita vyadhis).For example, excessive consumption of only sweet-tasting foods will cause diseases such as prameha – diabetes, mookata – delayed mental development or sthoolata – obesity. Excessive consumption of salty taste causes vali – wrinkles in the skin, palita – precocious hair coloring, khalitya – premature balding, etc.In the same way, excessive consumption of foods rich in sour taste will cause raktapitta – various bleeding, netra roga – eye diseases, twak rogas – skin diseases, etc.Excessive consumption of savory foods will cause shukralpata – less sperm production, snatana haani – miscarriage, fetal death in the womb.Higher consumption of bitter taste leads to diseases like shosha – dystrophic diseases of malnutrition, dryness of the body, nirbalata – loss of strength, weakness, etc.
      Excessive intake of astringent taste will cause karshya – underweight, aanaaha – flatulence and udavarta – disturbed direction of apana energy, etc.
      Excessive consumption of Madhya – alcoholic beverages will cause trishna – thirst, smriti nasha – loss of memory, unmada – madness, etc.
    2. Даурида Апачара крита (Dauhrida Apachara krita) – Майката с дете в утробата си се нарича Даурида или “тази с две сърца”. Когато сърцето на детето се проявява и става функционално в утробата на майката, желанията на детето се проявяват чрез майката. Аюрведа настоява да изпълни всички искания, поставени от майката в периода “Дауридая”. Ако тези желания не бъдат удовлетворени, ще се проявят под формата на физически или психически разстройства в детето. Тези заболявания, причинени на детето поради неизпълнението на желанията на майката по време на бременност, се наричат ​​Даурида Апачара Крита вядис (Dauhrida Apachara Krita Vyadhis).

     (Adhi Daivika Vyadhis)

    1.  (Kala bala pravritta) – Diseases that occur due to unusual variations in cold, heat and rain occurring during the 4 seasons, for India 6 seasons, are called (​​kala bala pravritta vyadhis) (diseases caused by the power of the seasons). They are 2 types:
      1.  (Vyapanna ritu kruta) –  –  disturbances caused by unusual seasonal fluctuations. They are of 18 kinds of variations. Basically, the seasons in India are 6. They are (Shishira) – end of winter, (Vasanta) – spring, (Grishma) –   summer, (Varsha) – monsoon, (Sharad)- autumn and (Hemanta) – early winter. There are abnormal variations of climate change in each season in 3 forms:а. (Ayoga) or (heena yoga) – drops in ambient temperature – Example of less heat or lack of heat in Grishma – summer seasonb. Atiyoga excessive temperature increase – Example, heavy and unusual heat in Grishma – summer seasonc. (Mithya yoga) – abrupt or unusual change in ambient temperature – Example, lack of heat and heavy rain during the Grishma – summer season or temperature change with rains and cold during the summer seasonThese 3 types of changes, i.e. ayoga, atiyoga and mythy yoga, are applicable to all 6 seasons. This way is formed 18 types of seasonal variationsAvyapanna ritu kruta – diseases caused by the imbalance of energies that occur naturally in individual seasons. It is not related to seasonal variations, but the normal season itself will influence the energies of Vata, Pita, and Kafa, causing either their increase or decrease, which, when not balanced by applying appropriate diet and lifestyle, treatments and drugs will cause any disease to occur. All energy is disturbed in particular during the season, designed to imbalance it.Vata is accumulated in Grishma – summer, and is disbalanced in Varsha Ritu- the season of monsoons. Pitta is accumulated in Varsha Ritu- season of monsoons, and is disbalanced in Sharad ritu – autumn.
        Kapha is accumulated in Shishira – the end of winter, and is disbalanced in Vasanta ritu- spring season.

        These seasons of accumulation and imbalance of energies are responsible for their violation. This is quite natural for everyone, as a rule. If the seasonal regime is strictly followed and lifestyle discipline, these disorders do not progress to cause disease and naturally reassure next season

    2.  (Daivabala pravritta) – Diseases caused by anger, curses, improper spiritual practices harmful to others, infections, contagious diseases, polluted environment. Daivabala Pravritta vyadhis are  2 types:
      1. Vidhyut Ashanee krita – diseases and/or traumas, caused by natural disasters such as lightning, thunderstorms, asteroids and comets, etc.
      2. Pishaachaadi krita – Diseases caused by pishacha – ominous supernatural powers such as ghosts, spirits, demons, etc. These diseases are also classified into 2 types :
        1. Samsargaja – Diseases caused by the presence of people who give us a curse. Also if in our neighborhood or through direct contact with people who suffer from contagious diseases
        2.  Aakasmika – Diseases whose causes are not known and which suddenly occur.
    3.  (Swabhaava bala pravritta) – They are natural manifestations of the body that are seen on a daily basis. But because they also bother us for a short amount of time until they are removed, they can be called diseases.
      • Death occurs naturally (when it happens naturally) and it is also swabhava praritta, manifested thanks to its nature. Swabhava bala pravritta means the diseases that naturally occur.Example, hunger, thirst, sleep, death, etc. they arise due to the nature of the body and are called ​​
      • They are 2 types:a)Kaala Krita- Disturbances that occur at the appropriate time are called Кааlа Krita Vyadhis.Example: a sense of hunger when it is time to take food, to sleep when it is time to sleep, to get old when we are 70 years of age, death when it’s the time of death (when we have passed 100 years of our life) and etc. occur due to the effect and influence of the time factor. All of these illnesses occur when they have to occur at the appropriate time provided for them. They are also called Parirakshana Krita Vyadhis. These diseases occur because of proper maintenance of oneself, by properly observing the rules and principles of a systematic way of living and eating.b) Akaala Krita – disturbances that occur at the wrong time, i.e., premature occurrence are called ​​Akaala Krita Vyadhis. They are due to our negligence and improper maintenance of ourselves when we follow the wrong way of life and nutritional practices

    Aadhi bhoutika Vyadhis

    It is a type of violation that is called Sanghaata Bala Pravritta Vyadhi. These diseases are due to elements of nature.

    Usualy they are Aagantu rogas – diseases that happen due to injuries, etc. Causes: The weak person is fighting or struggling with a strong person, trauma, attack, physical injury, etc.

    Sanghata Bala Pravritta Vyadhis are 2 types:

    1.  Shastra krita vyadhis – diseases caused by weapons or instruments. Exemplary injury or attack with stick, tree, arrow, sword, stones, weapons, etc
    2. Vyala krita vyadhis – diseases caused by an attack on animals. Traumas caused by bite(tooth), scratches (nails), penetration (horns), poisoning (poison) affected by animals – Vyala.

    Nija, Aagantuja и Maanasa Vyadhis:

    • Nija Vyadhi – These diseases are caused by disturbed energies with physical manifestation.
      Example:
      • Vataja Jwara – fever, caused by disbalance in Vata energy
      • Pittaja Jwara – fever, caused by disbalanced Pitta energy
      • Kaphaja Jwara – fever, caused by disbalanced Kapha energy
      • Aagantuja Vyadhi – These diseases are caused by microorganisms, poisoned air, contaminated water, fire, trauma, and so on. external reasons.
      • Maanasa Vyadhi – These diseases are caused by disturbed energies at the mind and mental levels. This happens when one does not get what he likes, when someone gets what they do not want, and so on.

    The classification is extremely large and covers all known causes of health disorders, discomfort, or the onset of a mild or severe disease process.

    Диагностика и лечение с Аюрведа | Ayurveda Clinic Bansko

    Which and what are the methods for treatment according to Ayurvedic medicine?

    It is extremely important for the reader to understand that the Ayurvedic Doctor’s attempt is to balance the disturbed aspects of the action of the three energies – Vata, Pitta or Kapha.

    The leading line of treatment is in two directions:

    1. Shodhana – principle of withdrawal
    2. Shamana – to balance the disturbed energies

    The line of Shodhana

    It consists of drugs, substances or therapies that deliver a certain amount of energy from the body or its individual parts, for example:

    •  Udharva bhag hara – removal from the top of the body, from the head to the lower chest area. For example, a leading function here is the respiratory system. Ayurveda uses methods such as:
      • induced vomiting –   vamana;
      • retention of healing oil in the head area – shiro vasti
      • Clearing the cranial cavities of the head and neck area by pouring healing oil into the nose – nasya
    • Adhobhaghara – area of the lower part of the chest down.
      • Induced laxative effect – virechan;
      • Purifying the are of the colomn with enema – vasti.
    • Ubhayato bhag hara – removing energy from the upper and lower body simultaneously.
      There are three possibilities for taking Vata, Pitta or Kapha from the body.

     

    1. Vata – vasty or enema
    2. Pitta – virechana or induced laxative effect
    3. Kapha – vamana or induced vomiting.

    Shodana chikitsa is following three types of influence:

    1. Purva Karma – preparation of the body for clearance. Includes the methods of Snehana – internal and external oiling of the body and Svedana – heat therapies, which causes warming and sweating of the body.
    2. Pancha Karma – 5 leading purifying therapies – vamana, virechana, vasti, nasya and raktamokshan
    3. Paschat Karma – therapies and products for  recovery after  Panchakarma.

    The line of Shamana

    It relates to balancing the disturbed action of the different energies. With this method is aimed improvement of the action of agni and the digestive system. Medicinal products that act as digestive and appetite suppressants, controlling increased hunger and thirst, various exercises, sunbathing or standing in the air, apply. Shaman is often recommended for low-temperature periods such as winter. In this season, people who have a weakness in body physiology, with disease, water retention, obesity, increased accumulation of toxins often receive a recommendation for this type of impact.

    Shamana can be applied:

    • Bahya samshamana – external impact with herbal powders, watering with curative mixtures therapies with therapeutic herbal oil – pouring, brushing. Gargle can also be used, gurgling with healing oil.
    • Aabhyantara samshamana – internal effects on the body with medicinal products that break down toxins, fat stores, aphrodisiacs, immune enhancement, detoxifying the body for poisoning

    Shaman has different methods:

    • Deepan – literally means illumination. Here, this means strengthening the agni (digestive fire) to create an appetite. Deepan includes prescribing a herbal herbal remedy, taking a spicy and high fat meal to reduce the debilitated energy or increase the weakened energy to achieve a balanced state.
    • Pachan – includes the methods for digesting toxic waste, called ama. There are various herbal combinations that help in the absorption of undetected toxins.
    • Kshuda Nigrah – literally means killing an appetite. This is a technique of starvation. Total selective starvation is prescribed to the patient to balance energy in the body. To avoid specific accumulated energy (such as wadding), avoid the food or lifestyle that increases this energy. The ayurvedic principle behind Kshuda nigrah is used as a means to restore the balance of Tridosha. This is especially beneficial for diseases associated with the digestive tract.
    • Thrisha Nigrah – literally means killing thirst. This is a method of treating problems with retention of body water. Ama accumulated in the kidney and urinary system are absorbed in this way.
    • Vyayam – means physical exercise. Specific regimens of Viyam are prescribed for disorders such as obesity, digestive problems, diabetes, etc. Sometimes they are combined with drugs for optimal results, but mostly without medication.
    • Atap Sevan – thermal impact. Includes sunbaths for skin diseases, rheumatism, or conditions associated with arthritis. This treatment calms the energy of Vata.
    • Marut Sevan – impact with dry air. Therapy involves the application of fresh air, especially for the treatment of asthma associated with tuberculosis diseases. According to Ayurveda, breathing air is prana or life. This is a method of improving life in the body. Shaman therapy is for all who have no options and / or time to go through Shodhana therapy (panchakarma). People with conditions like tuberculosis can never take it shodan chikitsa, as their body will not be able to cope with therapeutic measures.

    Процедура „Такрадара“ | Ayurveda Clinic Bansko

    There is a certain algorithm that the Ayurvedic Doctor would follow if a patient visits him

    1. Individual patient consultation.
    2. Determination of Prakruti ( dominant energy at birth) and Dosha ( imbalance in the energy state).
    3. Recommendations for a change in lifestyle to reduce and correct the imbalance of the energies leading to the health disorder – nutritional and motor regimen, specific prescriptions with individual orientation
    4. Prescribtion of ayurvedic medicinal herbal products.
    5. Prescribtion of ayurvedic therapies or recommendation for exposure to Panchakarma procedures.

    Periods for applying ayurvedic influence

    The minimum impact is within three months to an unlimited duration. By carefully reading the classification of diseases, there are conditions with the living supportive effects that require daily intake of Ayurvedic herbal medicinal products to alleviate the disturbed state of health.

    The individual ayurvedic impact is leading, and the period depends from both things – the Ayurvedic doctor’s competence, the professionalism of the Ayurvedic therapist, and the strict persistence of the patient to follow the prescribed treatment without modifying it, either on his own or without the knowledge of the specialists.

    What kind of Ayurvedic products are being used for treatment?

    Different ayurvedic products are used, which are made from herbs, metals or minerals, as well as a combination of the three.

    They are 2 types:

    1. Traditional ayurvedic medicines – made by recipes described in the sacred books of Ayurveda
    2. Proprietory Ayurvedic medicines – patented formulas based on the manufacturer’s own experience, are not produced by traditional Ayurvedic recipes.

    Types of traditional Ayurvedic medicines:

      1. Ark – herbal distillates. Example: rose water (Gulab ark)
      2. Asava and Arishta – naturaly fermented herbal liqueurs.
      3. Avaleh – sweet paste and jam from herbs mixed with jagery, sweet juices or herbal decocton.
      4. Bhasma – very fine powder prepared by burnied metals, minerals and other substances at high temperature leading to the formation of oxide compounds.
      5. Churnam – powder of dried herbs. The powder is well sifted through fine sieve and can be mixed with other ingredients according to Ayurvedic text recipes .
      6. Ghritam – therapeutic purified cow butter enriched with herbs.
      7. Guggulu – tablets which are made with the main component resin of the tree Commiphora mukul
      8. Kwatham – tablets, that are made from herbal decoction
      9. Kashayam – herbal decoctions
      10. Pak – thick herbal paste
      11. Ras Rasayan – herbal mineral products
      12. Thailam – theraupetic herbal oils
      13. Vati, Vatika – tablets, prepared from herbs or minerals or both.
      14. Gulika – pills in the shape of small balls, prepared from herbs, or minerals or both

     

    How the nutrition changes?

    Depending on the extend of the disorder in the digestive fire Agni changes in the nutrition are also determined. According to the  Ayurveda nutrition , it’s not important what kind of food you consume, but whether you are able to digest and absorb it. After the consultation with the Ayurvedic Doctor you will receive:

    1. Hours for eating – breakfast, snack, lunch, afternoon snack and dinner.
    2. What food to take in the different meals
    3. Which kind of food are good for free consummation without restictions
    4. Which foods should be taken more often and in larger quantities
    5. Which should be avoided or consumed rarely in minimal quantities.

    As in our medicine, ayurveda also divides the food into:

    1. Food of animal origin – meat, fish, milk products and fresh milk
    2. Food of plant origin – fruit, vegetables, seedd, nuts, pulses.

    In case of more serious disorders and weakness of the digestive fire Agni, the intake of most of the animal products is reduced or stopped for a certain amount of time until the strength of digestion is restored. There may also be restrictions on some of the plant products.

    Another type of advice about the change in diet is determined by six flavors:

    1. Sweet
    2. Sour
    3. Salty
    4. Bitter
    5. Pungent
    6. Astringent

    Each of the energies of Vata, Pitta, Kapha is balanced by certain tastes, at the same time they may be increased or reduced by other tastes.

    The following impacts occur:

    • Foods with sweet taste – reduce Vata and Pitta, increase Kapha
    • Foods with sour taste – reduce Vata, increase Pitta and Kapha
    • Foods with salty taste – reduce Vata, increase Pitta and Kapha
    • Foods with bitter taste – increase Vata, reduce Pitta and Kapha
    • Foods with pungent tatse – increase Vata and Pitta, reduce Kapha
    • Foods with astringent tatse – increase Vata, reduce Pitta and Kapha

    Depending on these interactions, the Ayurvedic doctor will also determine the change in your diet.

    Широ Абянгам терапия

    What can be observed in the healing proccess?

    The leading idea of Ayurveda is Health, that means the balance of the three energies of Vata, Pitta and Kapha. When they are in an imbalance, there is a feeling of weight, pain, discomfort and multiple disorders of the body’s condition. Emotional instability, mental health disorders – anxiety, sadness, despair.

    During the healing process, each organism goes through a variety of highly individual sensations. Notice – for Ayurveda leading is sensation!
    The transition from imbalance to balance is related to improving digestion first. Then you can observe change in the way the food passes through the digestive system:

    • Feeling of light in the abdomen after eating
    • Reduction of the tension from the gases formed in the small intestine and the large intestine
    • Regular defecation – it becomes regular and the colon is completely emptied.

    Cardiovascular system:

    • Improves blood circulation
    • Cold hands and feet warm
    • Skin color improves from pale to ruddy
    • Heart rate is stabilizing
    • Blood pressure is normalizing.

    Muscle tissue:

    • The power is rising
    • The feeling of endurance improves
    • Engine responses improve

    Locomotor apparatus

    • Reduce joint pains and improve their mobility
    • Bone density improves if it has decreased

    Nervous system

    • The conductivity of nerve impulses improves
    • Light, joy, happiness is felt at the mental level
    • Sensory organs begin to work better – eyesight gets stronger, hearing improves, tastes become stronger and stronger, smell intensifies, tactile sensitivity of the skin improves.

    Endocrine system

    • Interstitial glands begin to work better
    • Reduces hormonal imbalance

    Reproductive system

    • Female reproductive system – regulates the monthly cycle, reduces or disappears different abilities in the uterus and the ovaries. The symptoms of menopause decrease or slow down as a manifestation. If a woman is of reproductive age, this ability increases.
    • Male reproductive system – improves production and quality of sperm. Improves libido.

    Overall, in the healing process, improvements in the functions of all organs and systems can be seen.

    Ayurvedic medicine is a holistic approach that affects all levels of the human body. As a medicine that has existed for more than 5,000 years, it has enormous experience and knowledge to influence human health – its prevention and treatment.

    The methods have been tested for millennia and its effectiveness has been proven many times. Ayurvedic medicine is not subject to examination, proof or experimentation, this exactly determines its high value and significance for humanity.