concept of chikitsa

Welcome

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Concept of chikitsa

Presenter

Dr. ATHIKA JAN

I yr. P.G. Scholar

Dept of P.G. Studies in Ayurveda Siddhanta

GAMC, Mysore

Under the guidance ofDr. SHAKUNTHALA G.N, M.D. (Ayu)

Professor & Head of the DepartmentDept of P.G. Studies in Ayurveda Siddhanta

GAMC, Mysore.

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CONTENTS Introduction Review of literature

Derivation DefinitionsSynonyms Types Uttama chikitsaChikitsa chatushpaada

Discussion Conclusion Bibliography

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INTRODUCTIONHealth is the supreme foundation of virtue, wealth, enjoyment and salvation. Diseases are the destroyer of health and life itself. This is a great impediment to the progress of humanity.

Ayurveda - a biological science is based on the three principles of life which may be termed as Trisutra viz. etiology, symptomatology and the knowledge of therapeutics as a means to well being par excellence to healthy and diseased. Thus the concept of chikitsa (principle of life)is considered as a complete holistic approach to the elimination of the root cause of each and every disease.

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Review of literatureDERIVATIONÌMüiÉç UÉåaÉÉmÉlÉrÉlÉå

(zÉoSxiÉÉåqÉqÉWûÉÌlÉÍkÉ) To adopt measures for the removal of the factors of the disease.

ÂMçü mÉëÌiÉÌ¢ürÉÉ (AqÉUMüÉåzÉ)UÉåaÉ ÌlÉSÉlÉ mÉëÌiÉMüÉU.(uÉæ±Mü

zÉoSÍxÉlkÉÑ)The term UÉåaÉÉmÉlÉrÉlÉ and ÂMçü mÉëÌiÉÌ¢ürÉÉ convey nearly the same meanings like measures adopted for the removal of the disease. The term UÉåaÉ ÌlÉSÉlÉ mÉëÌiÉMüÉU emphasises on the removal of the causative factors of the diseases. 5

SYNONYMS

ÍcÉÌMüÎixÉiÉÇ urÉÉÍkÉWûUÇ mÉjrÉÇ xÉÉkÉlÉÇ AÉæwÉkÉÇ mÉëÉrÉÍ¶É¨ÉÇ mÉëzÉqÉlÉÇ mÉëM×üÌiÉxjÉÉmÉlÉÇ ÌWûiÉqÉç| (cÉ ÍcÉ 1)

urÉÉÍkÉWûU- urÉÉÍkÉÇ WûUÌiÉ |

mÉjrÉ- mÉjrÉÇ mÉjÉÉålÉmÉåiÉÇ rÉiÉç | mÉljÉÉ¶Éç urÉÉÍkÉÌlÉ:xÉÉUMüÉå qÉÉaÉïxiÉxqÉÉSè mÉëcrÉÑiÉqÉç LiÉålÉ ÌWûiÉxÉåuÉlÉÇ AÌWûiÉmÉËUWûÉUÃmÉÇ mÉëÍxÉ®qÉç || (eÉå‹Oû)

xÉÉkÉlÉ- xÉÉkÉrÉÌiÉ xuÉxjÉiÉÉÇ rÉxqÉÉiÉç iÉixÉÉkÉlÉqÉç | (cÉ ÍcÉ 1-1-3)

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AÉæwÉkÉ- mÉëÉrÉ: AÉæwÉkÉÇ xÉqÉÉ´ÉrÉÉiÉç || (eÉå‹Oû)

mÉëÉrÉÍ¶É¨É - mÉÉmÉTüsÉSÒ:ZÉmÉëÉaÉpÉÉuÉWåûiÉÑiuÉxÉÉSØzrÉÉiÉç | mÉëÉrÉÍ¶É¨ÉuÉiÉç pÉåwÉeÉxrÉÉkÉqÉïMüÉrÉïurÉÉÍkÉWûUiuÉålÉ | (eÉå‹O cÉ ÍcÉ 1-1-3)

mÉëzÉqÉlÉ - ESÏrÉqÉÉlÉlÉÉlÉÉÌuÉkÉurÉÉÍkÉmÉëzÉqÉlÉÉiÉç mÉëzÉqÉlÉqÉç | (eÉ‹Oû)

mÉëM×üÌiÉxjÉÉmÉlÉ - mÉëM×üiÉÉæ xjÉÉmÉlÉÇ CÌiÉ mÉëM×üÌiÉxjÉÉmÉlÉqÉç |

ÌWûiÉ - iÉ¨ÉSè urÉjÉÉlÉÉzÉlÉ²ÉUÉÅiÉÑUÉhÉÉÇ kÉÉUhÉÉiÉç ÌWûiÉqÉç |

pÉåwÉeÉ - pÉåwÉÇ UÉåaÉÇ eÉrÉÌiÉ CÌiÉ pÉåwÉeÉqÉç || 7

DEFINITIONS

rÉÉÍpÉ: Ì¢ürÉÉÍpÉeÉÉïrÉliÉå zÉUÏUå kÉÉiÉuÉÉ: xÉqÉÉ: |xÉÉ ÍcÉÌMüixÉÉ ÌuÉMüÉUÉhÉÉÇ MüqÉï iÉiÉç ÍpÉwÉeÉÉÇ xqÉÚiÉqÉç || (cÉ xÉÔ 16/34)The measures employed to bring about equilibrium of dhatus, constitute treatment of diseases or chikitsa. This in fact, is the duty of the physician.

rÉÉ Ì¢ürÉÉ urÉÉÍkÉWûUÉÍhÉ xÉÉ ÍcÉÌMüixÉÉ ÌlÉaÉ±iÉå | (pÉÉ mÉë mÉÔ 11)The procedure that destroys the pathogenesis is called as chikitsa. 8

cÉiÉÑhÉÉïÇ ÍpÉwÉaÉÉSÏlÉÉÇ zÉxiÉÉlÉÉÇ kÉÉiÉÑuÉæM×üiÉå|mÉëuÉ×Ì¨ÉkÉÉïiÉÑxÉÉqrÉÉjÉÉïÇ ÍcÉÌMüixÉåirÉÍpÉSÏrÉiÉå || (cÉ xÉÔ 9/5)All the effort of the four i.e. physician, medicament, attendant and the patient, possessing requisite qualities for the revival of the equilibrium of dhatus in the event of their equilibrium being disturbed is known as therapeutics.

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TYPES EKA VIDHA CHIKITSA

xÉl¤ÉåmÉiÉ: Ì¢ürÉÉrÉÉåaÉÉå ÌlÉSÉlÉxrÉ mÉËUuÉeÉïlÉqÉç ||(xÉÑ E 1/25)

DWIVIDHA CHIKITSA

zÉÏiÉålÉ EwhÉM×üiÉÉlÉç UÉåaÉÉiÉç zÉqÉrÉÎliÉ ÍpÉwÉÎauÉS: |rÉå iÉÑ zÉÏiÉM×üiÉÉ UÉåaÉÉxiÉåwÉÉqÉÑwhÉÇ ÍpÉwÉÎaeÉiÉqÉç || (cÉ ÌuÉ 4/41)

EmÉ¢üqrÉxrÉ Ì²iuÉÉÎ® Ì²kÉæuÉÉåmÉ¢üqÉÉå qÉiÉ: |LMü xÉliÉmÉïhÉxiÉ§É Ì²iÉÏrÉ¶ÉÉmÉiÉmÉïhÉ: |oÉë×ÇWûhÉÉå sÉ†¡ûlÉ¶ÉåÌiÉ iÉimÉrÉÉïuÉÑSÉWØûiÉÉæ | (A xÉ xÉÔ 14/1-2)

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Ì²ÌuÉkÉqÉÉæwÉkÉqÉç-FeÉïxMüUÇ UÉåaÉblÉÇ cÉ | iÉ§É FeÉïxMüUÇ Ì²ÌuÉkÉÇ- UxÉÉrÉlÉÇ

uÉÉeÉÏMüUhÉÇ cÉ ||(A xÉ xÉÔ 12/3)UÉåaÉblÉqÉÌmÉ Ì²ÌuÉkÉqÉç-UÉåaÉxrÉ

mÉëzÉqÉlÉÇ AmÉÑlÉpÉïuÉMüUÇ cÉ ||(A xÉ xÉÔ 12/3)

pÉåwÉeÉÇ Ì²ÌuÉkÉÇ cÉ rÉiÉç|xuÉxjÉxrÉÉåeÉïxMüUÇ ÌMüÇÍcÉiÉç ÌMüÎlcÉSÉiÉïxrÉ UÉåaÉlÉÑiÉç |

(cÉ ÍcÉ 1-1-3)LiÉŠæuÉ pÉåwÉeÉÇ A…¡ûpÉåSÉSÌmÉ Ì²ÌuÉkÉqÉç |

SìurÉpÉÔiÉÇ ASìurÉpÉÔiÉÇ cÉ |

(cÉ ÌuÉ 8/87)11

TRIVIDHA CHIKITSA: Ì§ÉÌuÉkÉqÉÉæwÉkÉÇ CÌiÉ SæuÉurÉÉmÉÉ´ÉrÉÇ rÉÑÌ£üurÉÉmÉÉ

´ÉrÉÇ xÉiuÉÉuÉeÉrÉ¶ÉåÌiÉ | (cÉ xÉÔ 10/54)iÉ§É SæuÉurÉÉmÉÉ´ÉqÉç- qÉl§ÉÉæwÉÍkÉqÉÍhÉqÉÇaÉsÉ oÉÍsÉ EmÉWûÉU WûÉåqÉ ÌlÉrÉqÉ mÉëÉrÉÍ¶É¨É EmÉuÉÉxÉ xuÉxirÉrÉlÉmÉëÍhÉmÉÉiÉaÉqÉlÉÉÌS:,rÉÑÌ£üurÉÉmÉÉ´ÉrÉqÉç- mÉÑlÉUÉWûÉUÉæwÉkÉSìurÉÉhÉÉÇ rÉÉåeÉlÉÉ;xÉ¨uÉÉuÉeÉrÉ:- mÉÑlÉUÌWûiÉåprÉÉå AjÉåïprÉÉå qÉlÉÉåÌlÉaÉëWû: |

zÉUÏU SÉåwÉ mÉëMüÉåmÉå iÉÑ ZÉsÉÑ zÉUÏUqÉåuÉÉÍ´ÉirÉ mÉëÉrÉ: Ì§ÉÌuÉkÉqÉç AÉæwÉkÉÍqÉcNûÎliÉ| AliÉ: mÉËUqÉÉeÉïlÉÇ oÉÌWû: mÉËUqÉÉeÉïlÉÇ zÉx§É mÉëÍhÉkÉÉlÉÇ cÉåÌiÉ |(cÉ xÉÔ 11/44)

AliÉ: mÉËUqÉÉeÉïlÉÇ – zÉUÏUqÉlÉÑmÉëÌuÉzrÉ AÉæwÉkÉqÉÉWûÉUeÉÉiÉurÉÉkÉÏlÉç mÉëqÉÉÌ¹ï oÉÌWû: mÉËUqÉÉeÉïlÉÇ - AprÉÇaÉ, xuÉåS, mÉëSåW,û mÉËUwÉåMü, ElqÉSïlÉ, zÉx§É mÉëÍhÉkÉÉlÉ,Ç mÉÑlÉ: mÉÑlÉ:NåûkÉlÉ, pÉåSlÉ, urÉkÉlÉ, SÉUhÉ, sÉåZÉlÉÉåimÉÉOûlÉ mÉëcNûlÉ, xÉÏuÉlÉ, LwÉhÉ ,¤ÉÉUeÉsÉÉæMüxÉ¶ÉåÌiÉ |

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AÉxÉÑUÏ qÉÉlÉÑwÉÏ SæuÉÏ ÍcÉÌMüixÉÉ Ì§ÉÌuÉkÉÉ qÉiÉÉ |zÉx§Éæ: MüwÉÉrÉæ: sÉÉåWûÉ±æ: ¢üqÉåhÉÉÇirÉÉ xÉÑmÉÔÎeÉiÉÉ|(pÉæ U)

mÉÑlÉUÌmÉ Ì§ÉÌuÉkÉÇ AmÉMüwÉïhÉÇ mÉëM×üÌiÉÌuÉbÉÉiÉlÉÇ ÌlÉSÉlÉirÉÉaÉ¶É | (A xÉ xÉÔ 12/6)

AmÉiÉmÉïhÉqÉÌmÉ Ì§ÉÌuÉkÉÇ- sÉ†¡ûlÉÇ sÉ†¡ûlÉmÉÉcÉlÉÇ SÉåwÉÉuÉxÉåcÉlÉÇ cÉåÌiÉ |

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CHATURVIDHA CHIKITSA:SÉåwÉÉ: ¤ÉÏhÉÉ: oÉ×ÇWûÌrÉiÉurÉÉ: |

MÑüÌmÉiÉÉ mÉëzÉqÉÌrÉiÉurÉÉ: uÉë×®É ÌlÉWïûËUiÉurÉÉ: xÉqÉÉ: mÉËUmÉÉsrÉÉ: ||

(xÉÑ ÍcÉ.33/1)xÉÇzÉÉåkÉlÉxÉÇzÉqÉlÉÉWûÉUÉcÉÉUÉ:xÉqrÉaÉç

mÉërÉÑ£üÉ ÌlÉaÉëWûWåûiÉuÉ:|(xÉÑ xÉÔ 1/20)PANCHAVIDHA CHIKITSA:rÉSÏUrÉåSè oÉÌWûSÉåïwÉÉlÉç mÉÇcÉkÉÉ

zÉÉåkÉlÉÇ cÉ iÉiÉç |ÌlÉÃWûÉå uÉqÉlÉÇ MüÉrÉÍzÉUÉåUåMüÉå AxÉëÌuÉxÉëÑÌiÉ: ||

(A WØû xÉÔ 14/5)14

SHADVIDHA CHIKITSA:sÉû†¡ûlÉÇ oÉ×ÇWûhÉÇ MüÉsÉå Ã¤ÉhÉÇ

xlÉåWûlÉÇ iÉjÉÉ |xuÉåSlÉÇ xiÉÇpÉlÉÇ eÉÉlÉÏiÉå rÉ: xÉ uÉæ

ÍpÉwÉMçü || (cÉ.xÉÔ.22/4)

SAPTAVIDHA CHIKITSA:lÉ zÉÉåkÉrÉÌiÉ rÉ¬ÉåwÉÉlÉç

xÉqÉÉ³ÉÉåSÏUrÉirÉÌmÉ |xÉqÉÏMüUÉåÌiÉ ÌuÉwÉqÉÉlÉç zÉqÉlÉÇ iÉŠ

xÉmiÉkÉÉ || mÉÉcÉlÉÇ SÏmÉlÉÇ ¤ÉÑiÉç §ÉÑOèû

urÉÉrÉÉqÉÉiÉmÉqÉÉÂiÉÉ: | (A. WØû.xÉÔ 14/6-7)

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DASHAVIDHA CHIKITSA :cÉiÉÑwmÉëMüÉUÉ xÉÇzÉÑÎ®:

ÌmÉmÉÉxÉÉ qÉÉÂiÉÉiÉmÉÉæ |mÉÉcÉlÉÉÌlÉ EmÉuÉÉxÉ¶É urÉÉrÉÉqÉ¶ÉåÌiÉ sÉÇbÉlÉqÉç ||(cÉ xÉÔ 22/18)

UPASHAYATMAKA CHIKITSA: 18 TYPESWåûiÉÑurÉÉÍkÉÌuÉmÉrÉïxiÉÌuÉmÉrÉïxiÉÉj

ÉïMüÉËUhÉÉqÉç |AÉæwÉkÉÉ³ÉÌuÉWûÉUÉhÉÉÇ EmÉrÉÉåaÉÇ xÉÑZÉÉuÉWûqÉç || (A WÛû ÌlÉ 1/6)

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WåûiÉÑ ÌuÉmÉUÏiÉ ÍcÉÌMüixÉÉurÉÉÍkÉÌuÉmÉUÏiÉ ÍcÉÌMüixÉÉWåûiÉÑ urÉÉÍkÉ EpÉrÉ ÌuÉmÉUÏiÉ ÍcÉÌMüixÉÉWåûiÉÑ ÌuÉmÉUÏiÉÉjÉïMüÉËU ÍcÉÌMüixÉÉurÉÉÍkÉÌuÉmÉUÏiÉÉjÉïMüÉËU ÍcÉÌMüixÉÉWåûiÉÑurÉÉÍkÉÌuÉmÉUÏiÉÉjÉïMüÉËU ÍcÉÌMüixÉÉ

SHALYATANTRIYA CHIKITSA BHEDA iÉŠ zÉx§ÉMüqÉï A¹ÌuÉkÉÇ, iÉ±jÉÉ-Nåû±Ç

pÉå±Ç sÉåZrÉÇ uÉå±Ç LwrÉÇ AÉWûrÉïÇ ÌuÉxÉëÉurÉÇ xÉÏurÉÇ CÌiÉ || (xÉÑ xÉÔ 5)

VRANACHIKITSA-60 TYPES

It sushruta samhita , shashti upakramas are mentioned for the treatment of vrana.

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UTTAMA CHIKITSA rÉÉ ÌWû ESÏhÉïÇ zÉqÉrÉÌiÉ lÉÉlrÉÇ urÉÉÍkÉÇ

MüUÉåÌiÉ cÉ |xÉÉ Ì¢ürÉÉ, lÉ iÉÑ rÉÉ urÉÉÍkÉÇ MüUÉåÌiÉ cÉ

|| (xÉÑ xÉÔ 35/23)That which cures the existing disease and does not giverise other disease is best chikitsa. That which cures a disease and inturn givesrise other is not a good chikitsa.

mÉërÉÉåaÉ: zÉqÉrÉåSè urÉÉÍkÉÇ rÉÉå AlrÉqÉÑSÏUrÉåiÉç |

lÉÉxÉÉæ ÌuÉzÉÑ®: zÉÑ®xiÉÑ zÉqÉrÉå±Éå lÉ MüÉåmÉrÉåiÉç || (cÉ ÌlÉ 8/23)The therapy which while curing one disease provokes another is not the correct one. The correct therapy is the one which while curing a disease does not provoke the manifestation of another disease. 18

CHIKITSA CHATUSHPADA

ÍpÉwÉaÉç SìurÉÉhrÉÑmÉxjÉÉiÉÉ UÉåaÉÏ mÉÉScÉiÉÑ¹rÉqÉç | aÉÑhÉuÉiÉç MüÉUhÉÇ ¥ÉårÉÇ ÌuÉMüÉUurÉÑmÉzÉÉliÉrÉå || (cÉ xÉÔ 9/3)

The four pillars of therapeutics the physician, the

medicament, the attendants and the patient, all are

responsible for the cure of disease provided they have

the requisite qualities. Acharya Gangadhara has

interpreted the word ÌuÉMüÉUurÉÑmÉzÉÉliÉrÉå as

which include both preventive and curative aspects in it.19

cÉiÉÑhÉÉïÇ ÍpÉwÉaÉÉSÏlÉÉÇ zÉxiÉÉlÉÉÇ kÉÉiÉÑuÉæM×üiÉå| mÉëuÉ×Ì¨ÉkÉÉïiÉÑxÉÉqrÉÉjÉÉïÇ ÍcÉÌMüixÉåirÉÍpÉSÏrÉiÉå || (cÉ xÉÔ 9/5)

The point to be noted is the word “Pravrutti” which clearly indicates that only merits has nothing to do without proper action. Efforts have to be put forward to achieve desired results. Chikitsa is the resultant or outcome of the efforts and proper employment of the Chatushpaada.

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DISCUSSIONThe holistic approach of Ayurveda is towards ‘Arogya’.

The two aims of this science told is,

mÉërÉÉåeÉlÉÇ cÉÉxrÉ xuÉxjÉxrÉ xuÉÉxjrÉU¤ÉhÉÇ AÉiÉÑUxrÉ ÌuÉMüÉUmÉëzÉqÉlÉÇ cÉ || (cÉ xÉÔ 30/26)Therefore health can be maintained in healthy person by following rasayana, vajikarana therapy, which does swasthya urajaskara and disease can be prevented by chikitsa i.e.it works as “Aaturasya roganut”.

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It is said that-

E£üÇ ÌWû ÌuÉMüÉUÉå kÉÉiÉÑuÉæwÉqrÉÇ xÉÉqrÉÇ mÉëM×üÌiÉÂcrÉiÉå | mÉërÉÉåeÉlÉÇ kÉÉiÉÑxÉÉqrÉqÉç || (cÉ¢ümÉÉÍhÉ)

So while saying Tantra prayojana it is said,

CirÉÑ£Çü MüÉUhÉÇ MüÉrÉïÇ kÉÉiÉÑxÉÉqrÉÍqÉWûÉåcrÉiÉå |kÉÉiÉÑxÉÉqrÉÌ¢ürÉ cÉÉå£üÉ iÉl§ÉxrÉÉxrÉ mÉërÉÉåeÉlÉqÉç || (cÉ xÉÔ 1/53)The aim of Ayurveda is to maintain the health of the healthy individual and to cure the diseased one. Thus to achieve this, the knowledge of chikitsa is very essential.

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A schematic representation of classification of chikitsa

Daiva vyapashraya Yukti vypashraya Satvaavavajaya

Mantra Achara Dhee

Aushadhi Ahara Dhruthi

Mani Samshamana Smruthi

Mangala Samshodhana Dhairya

Upahara

Homa Panchakarma

Prayaschitta Antha Parimarjana

Swastivachana Bahi ParimarjanaShastra Pranidhana

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BRANCHES OF TREATMENT IN AYURVEDA

Like western medicine, Ayurveda is also divided into several important branches of treatment dealing with various human aspects. Each branch follows various methods for regenerating the equilibrium of body, mind and soul. 1. Kaya Chikitsa2. Salya Chikitsa(Salya Tantra) 3. Salakya Chikitsa (Shalakya Tantra)4. Bala Chikitsa (Kaumara Bhrithya)5. Visha Chikitsa (Agada Tantra)6. Graha Chikitsa

7.Rasayana Chikitsa8. Vajeekarana Chikitsa

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Some of the concepts of treatment according to context are,

PRATIMAARGAHARANA CHIKITSAÌuÉUåcÉlÉÇ FkuÉïpÉÉaÉÇ AkÉÉåaÉÇ

uÉqÉlÉålÉ cÉ || (cÉ ÍcÉ 4/56)This technique is specially mentioned in the context of raktapitta in charaka samhita. When bleeding occurs from upper channels in the body then virechana is indicated while that from the lower channels shall be treated with vamana. Acharya Chakrapani quotes that this rule is disease-specific and not a general rule.

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VYADHIS PRATIKARA CHIKITSAIt is the specific line of treatment which is intended to cure the specific disease.

Ex : Jwara chikitsa

Paandu chikitsa

Shwasa/ hikka chkitsa

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SAMPRAPTI VIGHATANAMEVA CHIKITSA

xÉuÉïxrÉÉqÉÌmÉ ÍcÉÌMüixÉÉrÉÉÇ xÉÇmÉëÉÎmiÉÌuÉlÉÉzÉlÉqÉåuÉ mÉëkÉÉlÉÇ mÉëÌrÉeÉlÉqÉç|| (A xÉ ÌlÉ 2/3)It is believed that the treatment which is aimed at separating the constituents of samprapti is ultimate. Indukara quotes this approach in the context of jwara nidana.

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DOSHOPAKRAMAVatasyopakrama

uÉÉiÉxrÉÉåmÉ¢üqÉ: xlÉåWû: xuÉåS: xÉÇzÉÉåkÉlÉÇ qÉ×SÒ: | xuÉÉ²qsÉ sÉuÉhÉÉåwhÉÉÌlÉ pÉÉåerÉÉlÉç AprÉ…. qÉSïlÉqÉç || (A WØû xÉÔ 13)

PittasyopakramaÌmÉ¨ÉxrÉ xÉÌmÉïwÉ: mÉÉlÉÇ xuÉÉSÒ zÉÏiÉæ: ÌuÉUåcÉlÉqÉç |

xuÉÉSÒ ÌiÉ£ü MüwÉÉrÉÉÍhÉ pÉÉåerÉÉlÉç AÉæwÉkÉÉÌlÉ cÉ || (A WØû xÉÔ 13)

KaphasyopakramazsÉåwqÉhÉÉå ÌuÉÍkÉlÉÉ rÉÑ£Çü iÉÏ¤hÉÇ uÉqÉlÉ UåcÉlÉqÉç |

A³É Ã¤ÉÉsmÉ iÉÏ¤hÉÉåwhÉÇ MüOÒû ÌiÉ£ü MüwÉÉrÉMüqÉç || (A WØû xÉÔ 13) 28

CHIKITSA FOR DHATUPRADOSHAJA ROGASUxÉeÉÉlÉÉÇ ÌuÉMüÉUÉhÉÇ xÉuÉïÇ sÉÇbÉlÉqÉÉæwÉkÉqÉç | (cÉ xÉÔ 28/25)

MÑürÉÉïiÉç zÉÉåÍhÉiÉ UÉåaÉåwÉÑ U£üÌmÉ¨ÉWûUÏÇ Ì¢ürÉÉ |ÌuÉUMÇü EmÉuÉÉxÉÇ cÉ xÉëÉuÉhÉÇ zÉÉåÍhÉiÉxrÉ cÉ || (cÉ xÉÔ 24/18)

qÉÉÇxÉeÉÉlÉÉÇ iÉÑ xÉÇzÉÑÎ®: zÉx§É ¤ÉÉUÉÎalÉMüqÉï cÉ ||

aÉÑÂ cÉ AiÉmÉïhÉÇ cÉå¹Ç xjÉÔsÉÉlÉÉÇ MüzÉïlÉÇ mÉëÌiÉ |M×üzÉÉlÉÉÇ oÉ×ÇWûhÉÉjÉïÇ cÉ sÉbÉÑ xÉÇiÉmÉïhÉÇ cÉ rÉiÉç || (cÉ xÉÔ21/20)

AxjrÉÉ´ÉrÉÉhÉÉÇ urÉÉkÉÏlÉÉÇ mÉÇcÉMüqÉÉïÍhÉ pÉåwÉeÉqÉç |oÉxiÉrÉ: ¤ÉÏUxÉÌmÉïÌwÉ ÌiÉ£üMüÉåmÉÌWûiÉÉÌlÉ cÉ || (cÉ xÉÔ 28/27)

qÉ‹ÉzÉÑ¢üxÉqÉÑijÉÉlÉÉÇ AÉæwÉkÉÇ xuÉÉSÒÌiÉ£üMüqÉç |A³ÉÇ urÉuÉÉrÉ urÉÉrÉÉqÉÉæ zÉÑÎ®: MüÉsÉå cÉ qÉÉ§ÉrÉÉ || (cÉ xÉÔ 28/28) 29

EFFECT OF THERAPY ON DISEASE

LMüÉ zÉÉÎliÉUlÉåMüxrÉ iÉjÉæuÉæMüxrÉ sÉ¤rÉiÉå |urÉÉkÉåUåMüxrÉ cÉÉlÉåMüÉ oÉWÕûlÉÉÇ oÉÀûrÉ LuÉ cÉ || (cÉ ÌlÉ 8/30)One single therapy may cure many diseases.

There may be one single therapy only for one disease.

There may be many therapies for one disease.

There may be many therapies for many diseases.

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THE PRINCIPLES OF TREATMENT ESTABLISHING THE ROLE OF THERAPEUTICS

CSÇ cÉ lÉ: mÉëirÉ¤ÉÇ- rÉSlÉÉiÉÑUåhÉ pÉåwÉeÉålÉÉiÉÑUÇ ÍcÉÌMüixÉÉqÉ:¤ÉÉqÉÇ A¤ÉÉqÉåhÉ, ¢×üzÉÇ cÉ SÒoÉïsÉqÉÉmrÉÉrÉqÉÉ:

xjÉÔsÉÇ qÉåSÎxuÉlÉÇ AmÉiÉmÉïrÉÉqÉ:, zÉÏiÉålÉ EwhÉÉÍpÉpÉÔiÉÇ EmÉcÉÉUrÉÉqÉ: zÉÏiÉÉÍpÉpÉÔiÉÇ EwhÉålÉ, lrÉÔlÉÉÇ kÉÉiÉÔlÉç mÉÔUrÉÉqÉ:, urÉÌiÉËU£üÉlÉç ¾ûÉxÉrÉÉqÉ:, urÉÉkÉÏlÉç qÉÔsÉÌuÉmÉrÉïrÉåhÉ EmÉcÉUliÉ:, xÉqrÉMçü mÉëM×üiÉÉæ xjÉÉmÉrÉÉqÉ:, iÉåwÉÉÇ lÉxiÉjÉÉ MÑüuÉïiÉÉqÉrÉÇ pÉåwÉeÉ xÉqÉÑSÉrÉ: MüÉliÉiÉqÉÉå pÉuÉÌiÉ || (cÉ xÉÔ 10/6) 31

To cure the depleted patient by impletion.

To cure the emaciated and weak patient by nourishing

To cure the obesity by reducing therapy

To cure the heat-afflicted by cooling remedy

To cure the cold-affected by hot measures

To cure the deplished dosha, dhatu, mala with replenishment.

To cure the increased dosha, dhatu, mala with depletion measures.

Thus the physiological state can be brought back by treating the diseases with aetiological antidotes. 32

THE ROLE OF PATHYA & SWASTHAVRITTA IN THERAPEUTICS mÉjrÉå xÉÌiÉ aÉSÉiÉïxrÉ ÌMüqÉÉæwÉkÉÌlÉwÉåuÉhÉæ: | mÉjrÉå AxÉÌiÉ aÉSÉiÉïxrÉ ÌMüqÉÉæwÉkÉÌlÉwÉåuÉhÉæ: || (uÉæ±eÉÏuÉlÉ )If a diseased individual observes pathya (diets and regimen) regularly , the treatment is not of much importance. If pathya is not observed, then what is the use of the treatment. Diet and regimen are so important that there seldom arises the necessity of therapeutics. The person without pathya becomes so miserable that the therapeutics becomes hopeless.

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lÉUÉå ÌWûiÉÉWûÉU ÌuÉWûÉU xÉåÌuÉ xÉqÉÏ¤rÉMüÉUÏ ÌuÉwÉrÉåwuÉxÉ£ü: |SÉiÉÉ xÉqÉ: xÉirÉmÉU: ¤ÉqÉÉuÉÉlÉç AÉmiÉÉåmÉxÉåuÉÏ cÉ pÉuÉirÉUÉåaÉ: || (cÉ zÉÉ 2/46)One who resorts to wholesome diet and regimen, who enters into action after proper observation, who is unattached to the pleasure drawn from the satisfaction of sensory objects, who donates charity, impartiality, truthfulness and forgiveness and who is service of learned people, seldom gets afflicted with diseases.

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PRINCIPLES OF TREATMENT IN EPIDEMICS

cÉiÉÑwÉÑ AÌmÉ SÒ¹åwÉÑ MüÉsÉÉliÉåwÉÑ rÉSÉ lÉUÉ: ....||

(cÉ ÌuÉ 3/12)

One does not suffer from the disease even while all the four factors such as vayu, jala, desha & kala are vitiated if the person is administered with medicaments properly. And those who are not having identical actions during the previous life and those who are not destined to die during the epidemics, for their cure, five elimination therapies are the best.

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TREATMENT OF PSYCHIC DISTURBANCES

iÉ§É oÉÑÎ®qÉiÉÉ qÉÉlÉxÉurÉÉÍkÉÌuÉmÉUÏiÉålÉÉÌmÉ xÉiÉÉ oÉÑ®rÉÉ ÌWûiÉÉÌWûiÉqÉuÉå¤rÉÉu¤rÉ kÉqÉÉïiÉïMüÉqÉÉlÉÉqÉÌWûiÉlÉÉÇ EmÉxÉåuÉlÉå mÉërÉÌiÉiÉurÉÇ...|| (cÉ xÉÔ 11/46)

The person with psychic disturbance should be treated by frequent and cautious discretion of good and bad to accomplish dharma, artha, kama by discarding the harmful acts and adopting wholesome ones.

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ROLE OF SADHYASADYATA IN MANAGEMENT OF DISEASESxÉÉkrÉÉxÉÉkrÉ ÌuÉpÉÉaÉ¥ÉÉå ¥ÉÉlÉmÉÔuÉïÇ ÍcÉÌMüixÉMü: |MüÉsÉå cÉÉUpÉiÉå rÉ¨ÉiÉç xÉÉkÉrÉÌiÉ kÉëÑuÉqÉç ||AjÉÉï ÌuÉ±É rÉzÉÉå WûÉÌlÉÇ EmÉ¢üÉåzÉÇ AxÉÇaÉëWûqÉç |mÉëÉmlÉÑrÉÉiÉç ÌlÉrÉiÉÇ uÉæ±Éå rÉÉå AxÉÉkrÉÇ xÉqÉÑmÉÉcÉUåiÉç ||(cÉ xÉÔ 10/7-8)

A physician who can distinguish between curable and incurable diseases and initiates treatment in time with the full knowledge (about the various aspects of therapeutics) can certainly accomplish his object (of curing the disease). Here, necessity is assured to the timely application of therapeutics (MüÉsÉå). Even in the cases of curable diseases, if the application of medicines is not done at proper time, it is of no use.

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Acharya Sushruta supports it thus,

AmÉëÉmiÉå uÉÉ Ì¢ürÉÉMüÉsÉå mÉëÉmiÉå uÉÉ lÉ M×üiÉÉ Ì¢ürÉÉ |Ì¢ürÉÉWûÏlÉÉÅÌiÉËU£üÉ uÉÉ xÉÉkrÉåwÉÑ AÌmÉ lÉ ÍxÉ®rÉÌiÉ ||

(xÉÑ xÉÔ 35)Even sadhya rogas will not be cured if the treatment adopted is in aprapta samaya, after prapta samaya, in heena matra or atimatra.

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It is important to understand the basic difference between Ayurveda and Western allopathic medicine.

Western allopathic medicine currently tends to focus on symptomatology and disease and primarily uses drugs and surgery to rid the body from pathogens or diseased tissue. Many lives have been saved by this approach. However, drugs, because of their toxicity, often weaken the body.

Ayurveda does not focus on disease. Rather, Ayurveda maintains that all life must be supported by energy in balance. When there is minimal stress and the flow of energy within a person is balanced, the body's natural defence systems will be strong and can more easily defend against disease.

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TREATMENTDefinition

Any specific procedure used for the cure or the amelioration of a disease or pathological condition.(Taber’s medical dictionary)

Administration or application of remedies to a patient or for a disease or injury; medicinal or surgical management.

A method of combating, ameliorating or preventing a disease or injury.

Synonyms: Cure, healing, care, therapy, medicine, medication, remedy, handling, behaviour, dealing, management, conduct, usage.

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TYPESPalliative treatment is directed to relieve pain and

distress.

Prophylactic treatment is for the prevention of a disease.

Causal treatment -focuses on the cause of a disorder.

Conservative treatment – withholding of treatments and management of diseases by observation.

Empiric treatment- treatment based on observation and experience rather than having scientific basis.

Rational treatment –treatment based on scientific principles.

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POINT TO BE REMEMBERED WHILE CHIKITSA

ÍpÉwÉaÉÉSÉæ mÉUÏ¤ÉåiÉ ÂahÉxrÉÉrÉÑ: mÉërÉ¦ÉiÉ: |xÉÌiÉ cÉÉrÉÑÌwÉ ÌuÉxiÉÏhÉåï ÍcÉÌMüixÉÉ xÉTüsÉÉ pÉuÉåiÉç ||

(pÉÉ mÉÔ 54)Before the commencement of any chikitsa it is necessary to assess Ayu of an individual.

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IMPORTANCE OF CHIKITSA

YuÉÍcÉSjÉï: YuÉÍcÉlqÉæ§ÉÏ YuÉÍcÉ®qÉï: YuÉÍcÉSè rÉzÉ: |MüqÉÉïprÉÉxÉ: YuÉÍcÉŠåÌiÉ ÍcÉÌMüixÉÉ lÉÉÎxiÉ ÌlÉwTüsÉÉ||

(A xÉ E 50) The profession of treatment is never without any

benefits. Sometimes it is done as a virtuous acts; sometimes it leads to friendship, sometimes yields wealth and in some occasions gives good name and sometimes gives experience. 43

CONCLUSIONAyurveda is a science of life with sole aim of its

treatment to provide health to the mankind.

Treatment in Ayurveda is unique in its approach to health and disease.

Instead of suppressing the main symptoms, the root cause is eliminated and thus gives permanent relief.

Ayurveda describes the basic and applied aspects of life process, health and disease cured in terms of its own principle and approaches. Thus in this context Ayurveda is the therapy of choice.

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BIBLIOGRAPHY

Charaka Samhita.

Sushruta Samhita.

Ashtangahrudaya

Ashtangasangraha

Bhavaptakasha

Sharangadhara Samhita- Dr. Brahmananda tripati

Introduction to kayachikitsa- Dr. C. Dwarakanath

Nidanachikitsa Hastamalaka- Dr. R. H. Singh

Madhavachikitsa sutramala -Dr. J. L. N. Shastri

Comprehensive kayachikitsa and principles of Ayurveda- Dr. Mahesh Udupa. H

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Thank you 46

concept of chikitsa

Health & Medicine