How Ayurveda Helps Modern Medicine

Ayurveda, is part of the ageless Vedic Heritage of India. Speculations about its origins go back thousands of years before christ. Extensive literature on the subject, dating back to the fourth century BC, has one thing in common- that the essence of Ayurveda is to preserve good health, which is every human beings' birthright.

Ayurveda prescribes lifestyle changes with emphasis on tranquility of mind that is filled with universal compassion, as an insurance against occasional illness. Here disease is only an accident. Just as road accidents are rare if one follows traffic rules, disease would be an exception if one follows the lifestyle prescribed in Ayurveda, which is not hard to comply with. 

The Human body has an inbuilt, powerful immune system that can correct most , if not all, ills that man is heir to. In the unlikely event of this mechanism failing, and only then, should doctors interfere to help the system, when possible. In fact, the concept  of immune deficiency syndromes had been prevalent even then. Immune boosting methods are mainstay of Ayurvedic therapeutics, the Panchakarmas, and the five modalities.

Swasthasya swastha rakshitham (Keep the healthy well as long as possible, is the motto)

This motto would be a great help to modern medicine where a stage has come,  what with the array of scopes and scanners, coupled with our inability to define normality precisely, we end up having no normal healthy human beings at all.

Among the many methods of preserving health in Ayurveda, the one that stands out is Sage Patanjali's Yoga Shashtra,  the science of Yoga.

Unlike what is sold by the new age gurus, original Yoga had eight wings: rules for day-to-day living including diet, the art and ethics of living, regular exercise menu, the all-important breathing method Pranayama, detached outlook towards life, yogic postures for constant ease to enable one to practice the next steps of dhyana- Concentration, tranquility of mind, and the ultimate realisation of the impermanence of life to make man fearless even in the face of death.

Thus defined, Yoga becomes a way of life and not just a few contortions of the body for an hour or so daily. Yoga, in its true form, is a way of life.

Another distinct philosophy in Ayurveda is that every disease begins in our thoughts (Consciousness) and grows in the body. Genetic contributions are very clearly understood, in addition. The concept is holistic and never reductionist.

Man is a part of the Universal consciousness, the environment and even the stars are supposed to have a role to play.

Modern medicine is just trying to grapple with the role played by the mind in serious illness. Science, especially quantum physics, seems to be going into the new realm of human consciousness. Werner Heisenberg's Uncertainty Principle and Erwin Schrodinger's Cat Hypothesis point in that direction.

Recent studies of patients revived after cardiac arrest and those undergoing brain surgeries have pointed to the possibility of human consciousness (Mind) outwit the brain in every single human cell. This all-pervasive consciousness has been the hallmark of Ayurvedic thinking.

In the absence of its recognition by mainline science journals, the studies in the field of Ayurveda find it very difficult to get published; but there have been modern scientific inquiries into the effects of Yogic breathing.

Millions all over the world now practice breathing methods for good health. It has become another big business with all market force trappings.

Small pox, the only scourge that we have been able to eradicate so far, was eradicated with the help of vaccination. The authentication for Edward Jenners's anecdotal experience came from the prospective controlled  study observations of a London physician, T. Z Holwell, FRCP FRS, who after studying Indian vaccination systems prospectively for twenty long years in the Bengal province of the Raj, reported his findings to the president and fellows of the London College 1747.

He wrote that the antiquity and the authenticity (90%, protection of the vaccinated) could certainly give credibility to Jenner's method. The graphic descriptions of the Indian method. The graphic descriptions of the Indian method and its efficiency are portrayed in his paper, which could be viewed in the archives of the College library even today.

Although slightly damaged by the great London fire of the eighteenth century, the document, providentially survived the fire to show the original method that eventually led to the eradication of the greatest scourge of mankind. Recent evidence also suggests that the mind could initiate the cardiac rhythm and also the arrhythmias.

Ayurveda classifies human beings into three distinct types Vaata, Pitta and Kapha with multiple subtypes, This typing takes into account the phenotypical and genotypical features, in addition to consciousness.

In short, it is a holistic concept, unlike the modern medical method of matching groups for controlled studies based on tiny fractions of the phenotype, like height, weight, age, sex, and body mass index with a few of the biochemical and physical characteristics.

This kind of science of reductionism has led to doctors predicting the unpredictable. An experienced Ayurvedic physician could classify his patients based on these types since the treatment modalities are individualistic and not based on controlled studies as in modern medicine. Each patient needs individual titration of the methods used for him.

Since time-evolution, in a dynamic system, depends on the total initial state of the organism, controlled studies could be done using these personality types to match cohorts for better results in the future. There are computerised systems to classify people based on this system.

Ayurveda does not look at the human body as a sum total of the organs. The physiology in Ayurveda takes into account every aspect of man's existence, including planetary influence.

There is a whole science of Ayurvedic Astrology. The various rhythms of the body like the circadian and ultradian were explained by their mode-locking to the most dominant rhythm of breathing.

Breathing could control all the systems in the body except the one rhythm that occurs outside 24-hour cycle- the menstrual cycle that occurs once in 28 days. This, Ayurveda, claimed is under the gravitational pull of the moon stimulating the human brain!

"Kujendu Hetu Prathimaasaarthavam" -Because of the moon the woman menstruates once a month.

This might have looked very odd but for the fact that recent advances in human physiology have shown that the final stimulus for the endocrine orchestra that maintains the infradian rhythm of menstruation comes, from the gravitational effect of the moon on the cortical cells.

Most of the present-day " So called" Ayurvedic drugs in the market are reductionist in that they are only extracts of the active principle in the plant to conform to the modern medical standards of drug sales.

Dravyaguna, Ayurvedic pharmacodynamics, do not deal with active principles. It deals with the whole plants extract as envisaged in the ancient texts. This takes into effect even the photo dynamicity of the plant.

Some plants are to be harvested only after sunset lest their properties should change of harvested while the sun is up. Modern medicine now tells us that extracts might have serious side effects in the ling run.

Vitamin C in large does, over long periods, could encourage cancer growth in the body, but eating tomato daily with lots of Vit C in it, would not harm the body.

There are many unknown chemicals in the whole plant that prevent the active ingredient from harming the patient while, at the same time, potentiating the good effects of the active principle. We will have to standardise the drug delivery methods to confirm to the present standards but on the basis of holism only.

In fact, herbal medicines are the least important part of Ayurvedic therapeutics. While yoga, Panchakarma and surgery are the mainstay, herbal medicines are occasionally used.

Ayurvedic surgery was so advanced that the rhinoplasty method used by the Ayurvedic physician, Shushruta, is being used by plastic surgeons even today. his anatomy classes lasted more than 2 years for students and he had devised most of the important emergency surgical methods.

What should an Ayurvedic doctor do? His main  job is to study his patient in great detail with special reference to his surroundings and classify him. Having done that, he should try and tailor the management strategies. Most of them would need panchakarma methids. Almost all of them would do well with change of mode of living that Ayurveda prescribes with special emphasis on diet, yoga and exercise, rarely do surgical methods and/or drugs become appropriate.

With advances in modern science and technology, one cannot ignore the benefits of using modern hi-tech methods for emergency care. This requires the conventional ayurvedic doctor to have a reasonably good knowledge of modern medical methods to be able to give proper advice to patients.

A Judicious combination of modern medicine and Ayurveda would be an ideal training for a family doctor. More skilled specialists in either system could be used only at the referral point. This would bring down the top heavy cost of modern medical care remarkably.

More than 80% of the illnesses are either minor or self-correcting. They could easily be helped using Ayurvedic methods and a placebo doctor. In addition, Ayurveda could help chronic debilitating diseases to a great extent, at a very small cost to the tax payer. Only about 10 % of the time does modern medicine become mandatory.

Roughly, 90 % of the unnecessary costs could be reduced for the benefit of all without being detrimental to public health. Rather, most iatrogenic problems could be avoided.

Iatrogenesis is usually due to the long-term side effects of modern drugs. The latter form about 15% of hospital admissions. Modern medical doctors, who do not have an idea of Ayurveda and how it works, could be baffled when confronted with a patient who has probably taken the wrong advice from unscrupulous Ayurvedic practitioners.

The whole gamut of these intricacies would have to be thrashed out before changing the system of medical education into a complementary holistic system.

Ayurveda would not be of much use in an emergency. For we have to follow the modern medical methods.

But for all the chronic degenerative and ageing problems, Ayurveda is a panacea. The cost is very small in comparison.

Modern medical drugs and interventions are good for acute emergencies, but in the long run most of them have run into serious problems.

Dr. B M Hegde,

Bhavan's Journal, 

15/02/2015

Exploring the Inner world of Consciousness

In recent years, consciousness has become a significant area of research in the fields of psychology, neuroscience and metaphysics. Consciousness studies have also branched into several subsets like animal consciousness, artificial consciousness, the consciousness of trees and plants (However minimal it may be), measurement of consciousness and the factors that contribute to consciousness.

In the 17th century, western scholars- metaphysics turned philosophers- Des Cartes (1596-1650) and Locke (1632-1704) tried to comprehend the nature of consciousness, Thereafter, several studies followed on the same line (Sir. Roger Penrose et al). But in India such ruminations date right back to the Vedic Days,

Five sheaths cover the self of a human being, Yama tells Nachiketa in Katha Upanishad. They are Annamaya (the Gross Body), Pranamaya (The layer of Vital energy), Manomaya (The layer of Mind), Vijnanamaya (The realm of intelligence) and Ananadamaya (The Realm of bliss).

For the eternal question of "Who Am I?", the seeker was given proper guidance when the sages of yore differentiated the Self that interacts with the outside world in the wakeful state ('Jagrat'), from the self that indulges in the inner world in the dream state ('Swapna') and the  self that draws a total blank during the dreamless Sleep ('Sushupthi'). These are the three different states of consciousness of an ordinary human being.

But a spiritual seeker with his regular practice or 'Sadhana' might be able to reach a state beyond these three called 'Turiya' (Transcendental State). It is on state that the American philosopher Henry Thoreau expounded his theory of Transcendentalism that motivated Mahatma Gandhi. In 'Turya' consciousness in its pristine purity merges with the all pervading universal or Cosmic consciousness called Brahman in Indian philosophy. Mandukya Upanishad gives us a detailed account of the pursuit of liberation or 'Moksha' through these steps.

Patanjali starts Yoga Sutra with the statement that yoga is 'Chittavritti Nirodha' i.e., the elimination of turbulence of the mind. This is the path of a yogi to reach he cosmic source of wisdom and energy. The yogic exercises are based on the concept of the seven 'Chakras' or centres where the cosmic energy in a human body whirls constantly.

Yogic anatomy identifies 5 of these lower chakras with a corresponding nerve plexus on the central channel of spinal cord called Sushumna Nadi starting from the base of the spine (Mooladhara)  where the 'Kundalini' lies in a state of stupor. When aroused through yoga, it moves up through the spots slightly above the base (Swadishtana),  at the level of the navel (Manipura), at the level of the heart (Anahata), and at the neck (Vishuddha). And the the uppermost two, the Ajna, (between the twi eyebrows) and Sahasraara (Below the top central scalp of the head) are intimately connected with the functioning of the two tiny ductless glands, the pituitary and pineal glands in the brain.

The Ajna chakra is used by an accomplished yogi as a transmitting station to send messages in the form of thought waves to other humans and 'Sahasrara' is the receiving station wherein cosmic uplink is possible for him. Sree M, in his book Jewel in the Lotus gives us a lucid description of all these. In Shri M. K Ramachandran's travelogue Thapobhumi Utharakhand, he tells us how, near Gomugh, he saw a young sanyasin belonging to navanath sadhu sangam receiving messages like this. Paramahamsa yogananda also gives us an account of this in his 'Autibiography of a Yogi'. All these provide us the evidence of the presence of being with such superhuman consciousness even in todays world although they are very rare now.

Contemplation and meditation are the processes by which we bring about the sublimation of our consciousness, elevating it to higher levels of awareness. In this process man's knowledge also gets transformed. At the lowest , there is 'Ajnana' or ignorance when one's impressions are restricted to those obtained through the sensors. Higher than that there is Jnana  or knowledge of the Self and other things acquired through intellect , scriptures and teachers. Still higher is 'Vijnana'  discriminative knowledge that is able to differentiate the veiled but real (Truth) from the apparent but the unreal illusion.

Reaching out towards greater perfection, one attains the intuitive experience of Brahman where the duality of the knower and the known ceases to exist. This relationship is achieved when the mind which is only a continuous stream of thoughts is transcended. "I am daily making myself what I am", says Robert Thurman, the eminent Buddhist scholar at Columbia University.

To the question "Where does the soul go after it leaves the body?" Dr. Brian Weiss gives the following answer: "I see the soul as a body of energy, the splits off again, intact, when it returns to a new life". This doctor, who runs the Weiss Institute, Florida, is the author of a series of books beginning with Many Lives, Many Masters. He uses regression therapy- helping a patient through hypnosis to go back to his earlier births- as a tool to heal his present ailments.

He tries progression therapy too by enabling people to peep into the various options that future births offer them and to exercise their choice by regulating their present action. For him, hypnosis is a technique of meditation to gain access to the subconscious. Dr. Larry Dossey, in his book Reinventing Medicine, observes that among heart patients, those who were prayed for from a distant place by their kith and kin had better clinical recovery that those who received only medical attention. This well-connectedness is the principle behind empathy too.

Dr. Weiss' conception of God is as a loving, wise energy that is in every cell of our body. In India, Dr. B M Hegde, through his innumerable articles and lectures propagates his contention that the human body is a huge colony of lakhs of cells which are conscious individually and ready to work in unison for the well being of the whole body. 'Deepak Chopra', the author of 'Quantum Healing' started as an endocrinologist but ended up founding the Chopra centre of wellbeing based  on Ayurveda and on his ideas of mind-body relationship. Opposing the reductionist thinking modern medicine, he argues that it is  consciousness that is the key to evolution and feels confident that it will soon be proved.

With consciousness studies thus embracing a whole spectrum of human activity, time is  ripe enough for us to use their insights for the betterment of the present human predicament on earth. We realise that prayer helps us to be  at peace with ourselves, our vibrations improve and our judgement becomes sounder. We feel a sense of security and  our spiritual quotient improves. The world now is torn with divisive tendencies arising from freaks and cranks with a variety of psychological abnormalities like lopsided notions and frenzied ideas. The ultimate solution for their malady lies in the sublimation of human consciousness through a collective effort to build a society of greater sanity and  perfect mental health.

Ms. P Latha

Compiled from Bhavan's Journal,

15, 2015

How Ayurveda Helps Modern Medicine

Ayurveda, the science of life- is the part of the ageless Vedic heritage of India. Speculations about its origi go back thousands of years before Christ. Extensive literature on the subject, dating back to the fourth century BC, has one thing in common- that  the essence of Ayurveda is to preserve good health, which is every human beings birthright.

Ayurveda prescribes lifestyle changes with emphasis on tranquility of mind that is filled with universal compassion, as an insurance against occasional illness. Here disease is only an accident, Just as road accidents are rare if one follows traffic rules, disease would be an exception if one follows traffic rules, disease would be an exception if one follows the lifestyle prescribed in Ayurveda, which is not hard to comply with.

The human body has an inbuilt, powerful immune system that can correct most, if not all, ills that man is heir to. In the unlikely event of this mechanism failing, and only then, should doctors interfere to help the system, when possible. In fact, the concept of immune deficiency syndromes had been prevalent even then. Immune boosting methods are the mainstay of Ayurvedic therapeutics, the panchakarmas and the five modalities.

"Swasthasya swastha rakshitham" -Keep the healthy well as long as possible, is the motto.

This motto would be great help to modern medicine where a stage has come, what with the array of scopes and scanners, coupled with our inability to define normality precisely, we end up with having no normal healthy human beings at all.

Among the many methods of preserving health in Ayurveda, the one that stands out is  Sage Patanjali's Yoga Shashtra, the science of Yoga.

Unlike what is sold by the new age gurus, original Yoga has eight wings: rules for the day-to day living including diet, the art and ethics of living, regular exercise menu, the all-important breathing method- Pranayama, detached outlook towards life, yogic postures for constant ease to enable one to practice the next steps of dhyaana-concentration, tranquility of mind, and the ultimate realisation of the impermanence of life to make man fearless even in the face of death.

Thus defined, yoga becomes a way of life and not just a few contortions of the body for an hour or so daily. Yoga, in its true form, is a way of life.

Another distinct philosophy in Ayurveda is that every disease begins in our thoughts (consciousness) and grows in the body. Genetic contributions are very clearly understood, in addition. The concept is holistic and never reductionist.

Man is a part of the universal consciousness, the environment and even the starsare supposed to have a role to play.

Modern medicine is just trying to grapple with the role played by the mind in serious illnesses. Science, especially quantum physics, seems to be going into the realm of human consciouness. Werner Heisenberg's Uncertainty principle and Ervin Schrodinger's Cat Hypothesis point in that direction.

Recent studies of patients revived after cardiac arrest and those undergoing brain surgeries have pointed to the possibility of human consciousness (mind) outwit the brain in every single human cell. This all-pervasive consciousness has been the hallmark of Ayurvedic thinking.

In the absence of its recognition by mainline science journals, the studies in the field of Ayurveda find it very difficult to get published; but there have been modern scientific inquiries into the effects of yogic breathing.

Millions all over the world now practice breathing methods for good health. It has become another big business with all market force trappings.

Small pox, the only scourge that we have been able to eradicate so far, was eradicated with the help of vaccination. The authentication for Edward Jenner's anecdotal experience came from prospective controlled study observations of a London physician, T.Z. Holwell, FRCP, FRS, who after studying Indian vaccination systems prospectively for twenty long years in the Bengal province of the Raj, reported his findings to the president and fellows of the London College in 1747.

He wrote that the antiquity and the authenticity (Ninety percent protection of the vaccinated) could certainly give credibility to Jenner's method. The graphic descriptions of the Indian method and its efficacy are portrayed in his paper, which could be viewed in the archives of the College library even today.

Although slightly damaged by the great London fire of the eighteenth century, the document, providentially survived the fire to show the original method that eventually led to the eradication of the greatest scourge of mankind. Recent evidence also suggests that the mind could initiate the cardiac  rhythm and also the arrhythmia's.

Ayurveda classifies human beings into three types Vata, Pitta and Kapha with multiple subtypes. This typing takes into account the Pheno-typical and Geno-typical features, in addition to consciousness.

In short, it is a holistic concept, unlike the modern medical method of matching groups for controlled studies based on tiny fractions of the phenotype, like height, weight, age, sex and body mass index with a few of the biochemical and physical characteristics.

This kind of of science of reductionism has led to doctors predicting the unpredictable. An experienced Ayurvedic physician could classify his patients based on these types since the treatment modalities are individuals and not based on controlled studies as in modern medicine. Each patient needs individual titration of the methods used for him/her.

Since time-evolution, in a dynamic system, depends on the total initial state of the organism, controlled studies could be done using these personality types to match cohorts for better results in future. There are computerised systems to classify people based on this system.

Ayurveda does not look at the human as a sum total of the organs. The physiology in Ayurveda takes into account every aspect of man's existence, including planetary influence.

There is a whole science of Ayurvedic astrology. The various rhythms of the body like the circadian and ultradian were explainedby their mode-locking to the most dominant rhythm of breathing.

Breathing could control all the systems in the body except the one rhythm that occurs outside twenty-four hour cycle-the menstrual cycle that occurs once in twenty-eight days. This, Ayurveda, claimed of the moon stimulating the human brain.

"Kujendu Hetu Prathimaasaarthavam- Because of the moon the woman menstruates once a month" 

This might have looked very odd but for the fact that recent advances in human physiology have shown that the final stimulus for the endocrine orchestra that maintains the infradien rhythm of menstruation comes, from the gravitational effect of the moon on the cortical cells.

MOst of the present day "so called" Ayurvedic drugs in the market are reductionist in that they are only extracts of the active principle in the plant to conform to the modern medical standards of drug sales.

Dravyaguna, Ayurvedic pharmacodynamics, do not deal with active principles. It deals wit the whole plant extract as envisaged in the ancient texts. This takes into effect even the photodynamicity of the plant.

Some plants are to be harvested only after sunset lest their properties should change if harvested while the sun is up. Modern medicine now tells us that extracts might have serious side effects in the long run.

Vitamin C in large doses, over long periods, could encourage cancer growth in the body, but eating tomato daily with lots of Vitamin C in it, would not harm the body.

There are many unknown chemicals in the whole plant that prevent the active ingredient from harming the patient while, at the same time, potentiating the good effects of the active principle. We will have to standardize the drug delivery methods to conform to the parent standards but on the basis of holism only.

In fact. herbal medicines are the least important part of Ayurvedic therapeutics. While Yoga, Panchakarma and Surgery are the mainstay, herbal medicines are occassionally used.

Ayurvedic surgery was so advanced that the rhinoplasty methid used by the Ayurvedic physician, Shushruta, is being used by plastic surgeons even today. His anatomy classes lasted more than two years for students and he had devised most of the important emergency surgical methods.

What should an Ayurvedic doctor do? His main job is to study his patient in great detail with special reference to his surroundings and classify him. Having done that, he should try and tailor the management strategies. Most of them would need panchakarma methods. Almost all of them would do well with change of mode of living that Ayurveda prescribes with special emphasis on diet, yoga and exercise. Rarely do surgical methods and/or drugs become appropriate.

With advances in modern science and technology one cannot ignore the benefits of using modern hi-tech methods for emergency care. This requires the conventional ayurvedic doctor to have a reasonably good knowledge of modern medical methods to be able to give proper advice to patients. 

A judicious combination of modern medicine and ayurveda would be an ideal training for family doctor. More skilled specialists in either system could be used only at the referral point. This would bring down the top heavy cost of modern medical care remarkably.

More than eighty percent of the illnesses are either minor or self correcting. They could easily be helped using Ayurvedic methods and a placebo doctor. In addition, Ayurveda could help chronic debilitating diseases to a great extent, at a very small cost to the tax payer. Only about ten percent of the time does modern medicine become mandatory.

Roughly, ninety percent of the unnnecessary cost could be reduced for the benefit of all without being detrimental to public health. Rather, most of the iatrogenic problems could be avoided.

Iatrogenic is usually due to long-term side effects of modern drugs. The latter form about fifteen per cent of hospital admissions. Modern medical doctors, who do not have an idea of Ayurveda and how it works, could be baffled when confronted with a patient who has probably taken the wrong advice from unscrupulous Ayurvedic practitioners.

The whole gamut of these intricacies would have to be trashed out before changing the system of medical education into a complimentary holistic system.

Ayurveda would not be of much use in an emergency. For the menagament of emergencies we have to follow the modern medical methods.

But for all the chronic degenerative and ageing problems. Ayurveda is a panacea. The cost is very small in comparison.

Modern medical drugs and interventions are good for acute emergencies, but in the long run most of them have run into serious problems.

                                                                                                                          Dr. B. M Hegde

Bhavan's Journal

Vol.61, No13

Empowering people with Positive Thoughts

Thoughts that people harbour in the inner recesses of their minds are either negative or positive. Negative thoughts are dark depressive and can even be destructive. A person with a negative mindset can view things only in their negative form. To him most things are painted black. There is no porosity for sunshine to filter in. Hence the thoughts and actions which germinate from such a mindset are generally reprehensible in character. Its physical manifestation is always ugly and it generally results in a colossal damage and destruction. Hence negative thoughts must never be entertained or encouraged for they are harmful and cause much suffering to those who become victims. Moreover, it is always seen that the individual harbouring such thoughts get equally affected too by their vileness. The velocity of their destruction is far greater than any mechanical or explosive device can cause. Its destructive power is all the more worrisome because it actually has the human psyche in its grip.

Human beings are social animals. We are naturally gregarious. hence by natural law  we interact with each other without being judgmental. In the process of interaction human beings influence each other as thoughts are not confined in the recesses of the individual's mind only. Thoughts are what we are and we are what our thoughts are . The two are intrinsically bound and hence the resultant synergy finds expression in our speech and actions. How we look upon people, what our behaviour is towards them, our reactions and so on. We have enough historical evidence, both past and present show us the destruction, the mayhem that people with discordant minds can cause. How many wars have have the world fought? How many riots ? How many acts of revenge have been perpetrated? It is time we learnt from our past experiences and tried to change not only ourselves but also mentor  others to change.

This is perhaps the only effective way that a change can be brought about. But success will not be easily achieved. The road will have many twists and turns. We have to introspect deeply and find ways to change out thought process. We must also stop being in the company of negative minded people and try to be with people who have positive characteristics. A laborious and uphill task this will be but we must try nevertheless. Since the human psyche is resistant to change, our efforts need to be stepped up to the point of being convincingly persuasive.

Studies and research have shown that the mind can be empowered with positive energy in order to improve our mental wellness. By self-analysing and mentoring by the people who are positive minded,om we can control our negative thoughts and feelings. By constant vigilance we can prevent ourselves from being overtaken by negative feelings of anger, jealousy or thoughts of revenge. This is why it is always heartening to meet a person who always upholds a positive perspective of life.  A person who can easily smile, appreciate others' success, can readily compliment people, exudes a confidence which is infectious. His confidence makes others feel confident and invigorated. If we can change the direction of our negative energy and channelise our thoughts into positive energy we can extradicate much of the negativity that exists among us. As someone said, "Your mind is a garden, Your thoughts are the seeds. You can grow flowers or weeds."

Surendralal Mehta

Bhavan's Journal, 31, 2o13

Water: The most undervalued Resource

Water is without doubt one of the most undervalued resource of earth. Without water life would not exist on the planet- all living beings rely on water and without it life cases to exist. Human beings can exist without food for upto a month, but without drinking water survival is limited to a matter of days.

Effects of Water on a Human body

The brain:-  75% water

Fatigue: Water is the most Vital sources of energy in the body. Dehydration causes the enzymatic activity in the body to slow down, resulting in tiredness and fatigue

Asthma and Allergies: When dehydrated, your body will restrict  airways as a means to conserve water. In fact the rate of histamine produces by body increases exponentially as the body loses more and more water

Blood :- 92 % Water

The blood is normally 92% water when the body is fully hydrated. When dehydrated, the blood becomes thicker causing resistance to blood flow and resulting in elevated blood pressure.

High Cholesterol: when the body is dehydrated, it will pproduce more cholesterol to prevent water loss from the cells

Digestive disorders: A shortage of water and alkaline minerals, such as Calcium and Magnesium can lead to a number of digestive disorders, including ulcers, Gastritis and Acid Reflux

Constipation: When short of water, the colon is one of the primary regions the body draws water from in order to provide fluids for other critical body functions. Without adequate water, wastes move through the large intestines much more slowly or sometimes not at all, resulting in constipation.

Bones: 22 % Water, Muscles: 75 % Water

Joint pain and Stiffness: All joints have cartilage padding which is composed mainly of water. When the body is dehydrated, cartilage is weakened and joint repair is slow resulting in pain and discomfort Kidneys or Bladder problems

With a dehydrated body, the accumulation of toxins and acid waster creates an environment where bacteria thrive, resulting in the bladder and kidney to be more prone to infection, inflammation and pain

  

Weight Gain:

When dehydrated, cells are depleted of energy which causes them to rely on alternative sources. As a result people tend to eat more when, in reality, the body is thirsty.

Premature Ageing: When in dehydrated the body’s organs including its largest organ, the Skin, begins to wrinkle and wither prematurely.

Did you know?

When you feel thirsty you are already dehydrated.

Drinking 8 ounce glasses of water before breakfast, lunch and dinner while also cutting back on portions with help you loose weight and keep it off for atleast a year according to research.

Drinking cold water can speed your metabolism and burn calories. The effects of elevated metabolism begin about 10 minutes after consuming the water and peak at 30-40 minutes after drinking

Researchers estimate that over the course of a year, a person who increased his water consumtin by 1.5 liters a day would burn extra 17.400 calories, for a weight loss of approximately 5 Pounds

You should Drink only Water! The number one source of excessive calories in a person’s diet is Sugar-based beverages such as Soda and Fruit Juices

Just one can of Soda pop: 35 gms of Sugar, 140 calories

One glass of Water: 0 grams Sugar and 0 Calories

Factors that require increased water consumption: Exercise, Environment, Illness, Pregnancy, Breastfeeding. The average adult loses about 10 cups of water everyday simply by breathing, sweating, urinating and eliminating waste.

Source: http://www.mnn.com/health/fitness-well-being/stories/what-dehydration-can-do-to-your-body-infographic

www.webmd.com

www.newsdiscovery.com

Marma Points of a Human Body.

Marma Points of a Human Body.

Human Physiology in Ayurveda

‘Śarīra Vicaya’ is the Ayurvedic term that represents both Anatomy and Physiology. ‘Vicaya’ means the special or detailed knowledge. As per Caraka, the detailed knowledge of normal human body is helpful to understand the factors influencing health and therefore such knowledge is widely appreciated by experts. (Ca.Śā. 6/3).

Theory of ‘Tridoṣa’: A Physiological Perspective

This theory forms the basis of Ayurvedic physiology, pathology and pharmacology. Though, the term ‘Doṣa’ means ‘the disturbing factor’, it has got definite physiologicalimportance in normal state. Basically three ‘Dosas’- ‘Vāta’, ‘Pitta’ and ‘Kapha’- are responsible for maintenance of homeostasis in the body, and health is nothing but a state of equilibrium of these ‘Tridosas’. Disease is manifested as a result of disturbance in the state of equilibrium among these ‘Dosas’.

The concept of ‘Tridosa’ is basically a theory and any single substance or structure in the body can not represent a ‘Dosa’. Terms like ‘Pittavarga’ and ‘Kaphavarga’ have been used in some textbooks and such usage indicates that these (‘Vāta’-‘Pitta’-‘Kapha’) were perceived to be three groups of physiologically similar substances. ‘Vāta’ is responsible for all movements and it is the initiating and controlling factor. ‘Pitta’ performs the activities like digestion, metabolism, production of heat and that is why it is called ‘Agni’ meaning ‘Fire’. ‘Kapha’ performs the functions like protection, strength,

stability and resistance.

As Ayurveda is based on functional understanding of body, the different entities representing ‘Tridosas’ at each level of organization can be assumed by analyzing these functions. In generalized terms, the nervous, endocrine and immune mechanisms can be equated to ‘Vāta’, ‘Pitta’ and ‘Kapha’ respectively.

Homeostasis: Imbalance in the state of bodily-tissues is known as ‘Disease’ and equilibrium is called ‘Health’. (Ca.Sū. 9/3, Ca. Śā. 6/18). Aim of this entire stream of science (Ayurveda) is to re-establish the state of equilibrium among different tissues (Ca. Sū. 1/53).  ‘Dhātusāmya’ is the term given for homeostasis in Ayurveda. In Suśruta’s view, the life on this universe is maintained because of three opposing factors known as Sun, Moon and the Air. The Sun exerts a drying effect on earth whereas the moon is coolant and strengthening in nature. Air brings about all types of movements. In exactly similar manner, the body is sustained by three opposing factors called ‘Vāta’, ‘Pitta’ and ‘Kapha’ (Su. Sū. 21/8).

Concept of a Cell: Caraka has explained that the body parts can be divided and re-divided into innumerable individual components called ‘Paramānus’. These are innumerable because of their huge number, highly minute structure and limited perceptive ability of sense organs.(Ca. Śā. 7/17). This statement indicates that there existed a concept of minute and numerous individual living units in the body. Today we call such microscopic units by the name ‘Cell’.

‘Anu Srotas’ is another such very similar term, probably indicative of a cell. Some scholars even held the view that the living body is nothing but the resultant of aggregation of such innumerable ‘Srotāmsi’. (Ca.Vi. 5/4). ‘Srotāmsi’ is the plural form of ‘Srotas’. The term ‘Srotas’ means an individual ‘Cell’ - ‘Anu Srotas’ and also an individual ‘Organ System’ -

‘Sthūula Srotas’. A tissue is a group of structurally and functionally similar cells. ‘Srotāmsi’ are structurally similar to their corresponding tissues. Also, each ‘Srotas’ is functionally (Metabolically) related to its corresponding tissue.

Basic Tissues: Plasma and lymph (‘Rasa’), blood cells (‘Rakta’), muscular and general connective tissues (‘Māmsa’), body-lipids including adipose tissue (‘Meda’), tissues resisting easy degradation - like bones (‘Asthi’), bone marrow and nervous tissue (‘Majjā’) and tissues responsible for reproductive functions (‘Śukra’) are the basic tissues from which the body is formed. (A.H. Sū.1/13).

Tissues producing breast-milk (Stanya), female reproductive tissues (Ārtava),

‘Kandarā’ (tendons), Sirā (blood vessels), ‘Vasā’ (muscle fat), six layers of skin and ‘Snāyus’ (sinews) are the ‘Upadhātus’ (subsidiary tissues). Tissues producing breast-milk and female reproductive tissues are Upadhātus of ‘Rasa’. ‘Kandarā’ and ‘Sirā’ are Upadhātus of ‘Rakta’.‘Vasā’ and skin are Upadhātus of ‘Māmsa’. ‘Snāyu’ is the Upadhātu of ‘Medas’. (Ca. Ci.15/17).

Classification of tissues described in Ayurveda is based on some rational

observations. For example, ‘Rasa Dhātu’ includes both plasma and lymph (Intravascular fluid). ‘Rakta Dhātu’ mainly stands for RBCs. ‘Māmsa Dhātu’ stands for muscular tissue in general but also includes general connective tissue and parenchymal and stromal tissues of different viscera. As ‘coating’ or ‘covering’ is the function of ‘Māmsa Dhātu’, even epithelial tissue is included under the same. ‘Medo Dhātu’ includes adipose tissue and circulating lipids

of blood because it is of two types: ‘Baddha’ (bound) and ‘Abaddha’ (free). ‘Asthi Dhātu’ includes all those structures of the body, which resist easy degradation. So, teeth and nails also are included under this ‘Dhātu’. ‘Majjā Dhātu’ stands for everything that fills bony cavities. So, apart from bone marrow, it also stands for Brain substance because this fills up a cavity formed by the union of several cranial bones. ‘Śukra Dhātu’ mainly stands for all hormones of hypothalamo-pituitary-gonadal axis. Supplying the nourishment (Prīnana), delivery of life-principle (Jīvana), providing covering or coating (Lepa), providing lubrication (Sneha), giving mechanical support (Dhārana), filling-in the (bony) cavities (Pūrana) and reproduction (Garbhotpāda) - are the most important functions of these seven ‘Dhātus’ respectively. (A.H. Sū. 11/4).

Physiology of Nervous System

All movements are due to ‘Vāta’ and that is why it is called the ‘Prāna’ of all living beings. (Ca. Sū. 18/118). So, ‘Prānavaha Srotas’ stands for the system concerned with the activities of ‘Vāta’. ‘Prānavaha Srotas’ stands for the system that transports a specific type of  ‘Vāta’ called ‘Prāna Vāta’. This is a special Srotas meant for a special type of ‘Vāta’ (Cakrapāni on Ca.Vi. 5/8).

Brain and Brainstem: ‘Śiras’ (Head) is the region where all ‘Prānas’ (most vital entities) are situated and all sensory and motor activities are controlled from. That is why ‘Head’ is called the ‘Most important organ’ among all parts of the body (Ca. Sū. 17/12). It is described that all sensory and motor organs along with their ‘Prāanavaha Srotāmsi’, are connected to the brain in a fashion that is similar to the connections between the sunrays and the Sun. (Ca. Si. 9/4).

Bhela has explained that the mind is situated in between the head and palate. The efficiency of  mind is beyond any other sensory or motor organ (Bh.Ci. 8/2-3).

Reflexes: Caraka has opined that one should not suppress the natural urges related to micturition, defecation, ejaculation, flatus, vomiting, sneezing, eructation, yawning, hunger, thirst, tears, sleep and also dyspnoea developed after exertion (Ca. Sū. 7/3-4). It should be noted that one or the other reflex is involved in all these activities. So, the term ‘Vega’ stands almost equivalent to reflex.

Concept of ‘Vāta’: All functions of nervous system in human body are represented through ‘Vāta’ in Ayurveda. In general, the functions ascribed to ‘Vāta’ are: Control and coordination of different parts of the body, initiation of all movements, regulation of psychological processes, initiation of all activities of sense organs, transmission of different sensations, production of speech, secreto- motor functions in the gut, expulsion of wastes from the body and control of respiration (Ca.Sū.12/8). ‘Vāta’ is divided into five sub types –‘Prāna’, ‘Udāna’, ‘Vyāna’, ‘Samāna’ and ‘Apāna’.

‘Prāna Vāta’: This is situated in head and is responsible for the control over intellectual functions, cardiovascular functions, sense organs, psychological activities, respiration, and reflex activities like sneezing, belching and deglutition (A.H.Sū. 12/5). Based on this subtype of ‘Vāta’, ‘Prānavaha Srotas’ has derived its name.

‘Udāna Vāta’: Its active site is chest region. It is basically responsible for production of speech. The effort and strength required for speech are also the functions of ‘Udāna’. It also helps in recall of vocabulary required for well-articulated speech (A.H.Sū. 12/5).

‘Vyāna Vāta’: The active site of ‘Vyāna Vāta’ is Heart. It makes the circulation of blood possible by controlling the heart. Vyana makes ‘Rasa’ (the intravascular fluid including plasma and lymph) to get forcefully ejected out of the heart and makes it circulate throughout the body (Ca. Ci. 15/36). So, sympathetic and parasympathetic control of heart is indicated by ‘Vyāna Vāta’. Some authors have ascribed the functions of somatic nervous system also to

‘Vyāna Vāta’ as movements like flexion, extension, opening and closure of eyelids have been said to be under its control (Ca. Ci. 28/9).

‘Samāna Vāta’: Active site of ‘Samāna’ is adjacent to gastro intestinal tract. It performs the functions like reception of food, its digestion through the activation of ‘Agni’, its division into useful and waste parts and its onward propulsion (A.H. Sū. 12/8). All these functions are either those of parasympathetic nerves supplying the gut or those of enteric nervous system.

‘Apāna Vāta’: This is active in pelvic region. ‘Apāna’ governs physiological processes like micturition, defecation, ejaculation, menstruation and parturition (A.H.Sū.12/9). Autonomic nervous system has got a definite role in most of these activities.

Physiology of Gastro Intestinal Tract

‘Annavaha Srotas’ has got its roots situated in stomach, especially on its left side. ‘Purīshavaha Srotas’ has got its roots in large intestine, especially at rectum (Ca.Vi. 5/8). ‘Annavaha Srotas’ and ‘Purīsavaha Srotas’ together form the complete gastrointestinal tract. ‘Annavaha Srotas’ includes upper and middle part of the gut whereas ‘Purīsavaha Srotas’ is lower GIT.

Deglutition, Mucous secretion and Secretion of Enzymes: The food is brought towards the gut through ‘Prāna Vāta’. There, various fluids making its bonds loosen, act on it. Also, the food is softened here. Then the ‘Samāna Vāta’ stimulates ‘Jatharāgni’. This ‘Agni’ finally digests the food (Ca.Ci.15/6, 7). After the food reaches stomach, several digestive juices act on it. Gastric juice, pancreatic juice, and enterocytes in the intestines - all contain important

digestive enzymes and act on food. Secretion of these enzymes is mostly under the control of parasympathetic nerves and intrinsic enteric nervous system. This is how ‘Samāna Vāta’ stimulates ‘Agni’.

Digestion in Upper GIT: First stage of digestion is called ‘Madhura Avasthāpāka’. This takes place in the stomach. During this stage, there occurs the release of froth-like ‘Kapha’ (Ca. Ci.15/9). Salivary juice and mucous secreted in the stomach serve many protective functions but do not directly participate in the actual process of digestion. These are therefore indicative of froth-like ‘Kapha’, which is ‘Malarūpī’ in nature.

Digestion in Small Intestine: ‘Pitta’ that is present in between stomach and large intestine is called ‘Pācaka Pitta’. Though made up of five basic elements, it is dominant in fire principle. So, it is devoid of liquidity and is called ‘Anala’ (‘Agni’). This digests the food and splits it into essential nutrient part called ‘Sāra’ and waste part called ‘Kitta’ (A.H. Sū. 12/10-12). The ‘Pācaka Pitta’ is directly responsible for digestion of the food and therefore stands for all

amylolytic, proteolytic, lipolytic and nucleic acid splitting enzymes. Gastrointestinal hormones like gastrin, secretin, cholecystokinin etc. also must be regarded as the representatives of ‘Pācaka Pitta’. ‘Sāra’ (Nutrient) portion separated at this stage gets absorbed and thereafter it is called ‘Rasa Dhātu’.

Release of Bile Juice: In the small intestine, ‘Accha Pitta’ (Bile) is released (Ca. Ci. 15/10) during the second stage of digestion. This stage is called ‘Amla’ ‘Avasthāpāka’ and during this phase, the bile juice and pancreatic juices are secreted into the duodenum. The bile is liquid and it is called the ‘Accha Pitta’. ‘Accha’ means ‘liquid in form’. This is the ‘Mala’ of ‘Rakta’. Bilirubin is a derivative of hemoglobin metabolism and represents this ‘Accha Pitta’.

Factors influencing Digestion: Digestion of food depends on following important factors: optimum temperature, ‘Vāyu’, fluid medium, lubricating substances, time and appropriate administration. ‘Vāyu’ helps in movement of food in the gut. Fluids make the food particles easily breakable. Lubricating substances make the food softer. Time factor makes sure that the food is completely and properly digested. Along with all these factors, if the administration also is proper, the resultant digested material will be capable of maintaining ‘Dhātusāmya’(Ca. Śā. 6/14,15).

Absorption and distribution of Digested Material: After the completion of the digestive process, the digested material reaches all parts of the body through the vessels called ‘Dhamanīs’ (Ca.Vi. 2/18).

Large Intestine: After the nutrients are absorbed from the small intestine, the remaining undigested portion of food reaches the large intestine. Here, it experiences the drying effect of ‘Agni’ and there is formation of solid fecal matter along with the release of ‘Vāta’ of ‘Katu’ (pungent) nature. This stage is the third stage of digestion and is called ‘Katu Avasthāpāka’ (Ca. Ci. 15/9-11). In the large intestine, except for absorption of water and some electrolytes, no digestive activity takes place. But this absorption of water makes the remaining undigested material hard and this material is called feces. Due to the activity of

bacterial flora, some pungent gases like methane and ammonia are also produced here. These represent ‘Katu’ nature of ‘Vāta’ released during this stage.

Physiology of Respiratory System

Functions in General: ‘Prāna Vāta’ situated at ‘Nābhi’, comes out through the throat to consume a nectar-like substance called ‘Visnupadāmrta’ from the atmosphere. After consuming this nectar of atmosphere, it re-enters the body speedily and nourishes the ‘Jīva’ (Śā. Pū. 5/51). Though the site of ‘Prāna Vāta’ is described to be ‘head’ in all earlier textbooks, Śārnńgadhara has described it to be ‘Nābhi’ in this reference. ‘Nābhi’, in Samskrta language, just means ‘a center’. So, this is indicative of a particular center in the head. ‘Raktam jīva iti sthitihi’ is the opinion of Suśruta and this means that the terms ‘Jīva’ and ‘Rakta’ are synonyms. So, when translated with this background, the above verse gives the following meaning: “Because of the activity of ‘Prāna Vāta’ that is situated in brain, a nectar like substance is consumed through the act of respiration. This substance in turn, nourishes the ‘Jīva’ (Blood).” This nectar-like substance must be oxygen. Nervous control of respiration and transportation of oxygen through blood also can be inferred from this reference.

Lung – Phupphusa: On the left inferior aspect of the heart, ‘Plīhā’ (spleen) is situated and on its left side there is ‘Phupphusa’ (Left lung). On right side, the corresponding organs situated are ‘Yakrt’ (Liver) and ‘Kloma’ (Right lung) respectively (Su. Śā. 4/31). Suśruta has used two different terms to mean left and right lungs- ‘Phupphusa’ for left lung and ‘Kloma’ for right lung. This conclusion is drawn because of the fact that the term ‘Phupphusa’ has not

been used in its plural form.

Physiology of Cardiovascular System

Cardiovascular system (‘Rasavaha Srotas’) originates at heart and ten great vessels attached to it (Ca. Vi. 5/7). Ten vessels may be indicating two venae cavae (superior and inferior), one aorta, four pulmonary veins, one pulmonary trunk and two coronary arteries- as all these are directly connected to heart.

Contents of Cardiovascular Compartment: The term ‘Rasa’ stands for all circulating fluids in the body including the fluid portion of blood (Cakrapāni on Ca.Ci. 15/36). ‘Rasa’ is also the minutest and essential fraction of properly digested food. Heart is the site for this ‘Rasa’ (Su. Sū. 14/3). This ‘Rasa’ circulates in the body along with ‘Rakta’ (Ātañkadarpana on Mā. Ni. 33/4). Ten great blood vessels connected to heart carry the ‘Rasātmaka Ojas’, on which the whole life process is dependent (A.H. Śā. 3/18). From the above references it is

clear that three major substances circulate in the cardiovascular compartment- the first one is ‘Rasa’- the liquid nutrient portion of blood (Plasma); the second substance is ‘Rakta’, the oxygen- carrying red material (RBCs); and the third one is ‘Ojas’- the white substance that is responsible for immunity (WBCs).

Autonomic Control of Heart: ‘Vyāna Vāta’ is responsible for the forceful ejection of ‘Rasa Dhātu’ from the heart that later circulates all over the body to perform its function of providing nutrition (Ca. Ci. 15/36 and Su. Ni. 1/17).

Cardio Vascular System is a Closed Circuit: ‘Rasa’ is ejected out of the heart. It is then carried to all parts of the body. The blood vessels called ‘Sirās’ bring it back to the heart (Bh.Sū. 21).

Structure and Functioning of Heart: Appearance of heart is similar to that of an inverted bud of lotus. When the individual is ‘awake’, this lotus blossoms forth and when he is ‘asleep’, it closes up (Su. Śā. 4/32). The narrow apex of the heart is directed downwards and broader base is directed upwards when the individual is standing. This observation is reflected in this explanation saying that the heart looks like an inverted bud of lotus. To indicate ‘life’ and ‘death’, the terms ‘awake’ and ‘asleep’ are often used in Sanskrit literature. So, meaning of this statement is that functioning of heart continues till the death of an

individual.

Mean Flow Velocity of Blood: The manner, in which ‘Rasa’ moves all over the body, is exactly similar to the manner in which sound, fire and water move (Su.Sū. 4/16). As per the view of different commentators, velocity with which sound moves is greater than that of fire and the velocity of fire is greater than that of water. Therefore, it can be said that this is the explanation of the mean flow velocity of blood which is maximum in the aorta and minimum in the capillaries. This is because the smallest cross-sectional area, which receives the entire output of the blood from heart, is aorta and accordingly, the mean flow velocity is highest in that vessel.

Theories for Microcirculation

‘Kedārī – Kulyā Nyāya’: This theory describes different tissues as different fields, which receive water through different channels, which in turn, are connected to a big reservoir of water. Nutrient fluid in this case is ‘Rasa’, which nourishes all tissues through specific channels. This theory explains the importance of pressure-gradient, which determines the flow of fluid into the tissue-spaces as this is similar to the movement of water in the direction

of gravitational force in the above example (Cakrapāni on Ca.Ci. 15/16-17).

‘Khale- Kapota Nyāya’: This theory explains the auto-regulation of blood flow by tissuefactors. Blood flow to each tissue is regulated depending on the metabolic needs of the particular tissue. The example given to explain this theory is that of different pigeons, picking up the grains from the same field and then returning to their original places. Here, the choice regarding the amount of grains purely depends on the need of the individual pigeon (Cakrapāni on Ca.Ci. 15/16-17).

Physiology of Hemopoietic System

The roots of Hemopoietic system are explained to be Liver and Spleen (Ca.Vi. 5/8). Role of liver and spleen in the functioning of hemopoietic system is very important. RBC synthesis occurs in liver and spleen in between 3rd and 5th month of intrauterine life. Liver stores some important hemopoietic factors like Vitamin B-12, folic acid and iron. It produces many clotting factors also. Cells of monocyte-macrophage system destroy RBCs in the spleen after they complete their life span.

Role of Bone Marrow: In the cavities of larger bones ‘Majjā’ is present whereas in the smaller ones it is ‘Sarakta Meda’(Su. Śā. 4/10). This ‘Sarakta Meda’ is indicative of Red-bone marrow.

Formation of Bilirubin: Byproduct of metabolism of ‘Rakta’ is ‘Pitta’.(Ca. Ci. 15/18). This ‘Pitta’ is Bilirubin, the product of hemoglobin metabolism. This is formed in the monocytemacrophage system, mainly in the spleen.

Hyperbilirubinemia: When the ‘Pitta’ exceeds its normal levels, there is manifestation of symptoms like yellowish discoloration of feces, urine, eyes and skin (A.H. Sū. 11/7). When the total serum bilirubin level exceeds 2mg/dl, usually there is manifestation of clinical jaundice.

Endocrinology and Metabolism

Normal vision, normal appetite, normal thirst, normal body temperature, normal softness of body parts, normal complexion, normal nourishment and normal intellectual functions- are all the functions of normal ‘Pitta’ (Ca.Sū. 18/50). These parameters are good indicators of many of metabolic activities. For example, impaired Vitamin A metabolism leads to problems in vision. In hyperthyroidism there is excessive hunger and increased body temperature. In diabetes mellitus there is polydypsia and polyphagia. In hypothyroidism, normal softness of the skin and subcutaneous tissue is lost. In Addison’s disease the excessive pigmentation leads to alteration in the complexion. In Cretinism, the mental growth is retarded.

Intermediary Metabolism: The five ‘Agnis’ viz., ‘Bhaumāgni’, ‘Āpyāgni’, ‘Āgneyāgni’,‘Vāyavyāgni’ and ‘Nābha sāgni’ are the causative factors for the metabolism of five groups of respective ingredients of the food. Normally, the specific tissues are nourished from those ingredients of food which are similar to the respective tissues in their composition (Ca. Ci. 15/ 13-14). The function of ‘Bhūtāgnis’ is to metabolize the ingredients of food and to ‘sort them out’ into five groups depending on the predominance of particular ‘Mahābhūta’. These functions of ‘Bhūtāgnis’ can be explained through the functions of liver. Basically, whatever is digested and absorbed has to reach liver first and metabolic interconversion of the substances occurs there. For example, plant-derived amino acids can be used to synthesize human proteins, glucose can be converted into glycogen or in to fat, amino acids can be converted into glucose – and so on. ‘Sorting out’ of different substances occurs in liver and that is the function of ‘Bhūtāgnis’ too. After the digestion in gastro intestinal tract is over, the ingredients of food (‘Rasas’) undergo metabolism once again. This metabolic end- product is called ‘Vipāka’(A.H. Sū. 9/20). This indicates that ‘Vipāka’ is the end product of the action of ‘Bhūtāgnis’. In other words to say, ‘Bhūtāgnipāka’ itself produces ‘Vipāka’ and therefore, ‘Vipāka’ in general, stands for intermediary metabolism.

Metabolism at the Tissue-Level: Each tissue derives its nutrition through the activity of so called ‘Dhātvagni’. Metabolism at tissue level is dependent on these ‘Dhātvagnis’. Some part of the tissue becomes supportive whereas some part becomes waste after the metabolism at this level (Ca. Ci. 15/15).

Different Metabolic Pathways at Cellular level- ‘Ksīra- Dadhi Nyāya’: This theory speaks of transformation of one substance into another in a particular order through the activity of respective ‘Dhātvagnis’. The example given to state this theory is that of transformation of milk into curd, curd into butter and butter into ghee in the particular order (Cakrapāni on Ca. Ci. 15/16-17). All metabolic pathways like Glycolytic pathway, Kreb’c TCA cyce, β- oxidation pathway, Urea cycle, Gluconeogenesis etc. could be the examples for

this type of transformations with the involvement of their specific enzymes.

Metabolic State of a Tissue: ‘Jatharāgni’, though is situated in its own site, has its fractions situated at the tissues. If these fractions become over active, there will be ‘Ksaya’ (Catabolism) of ‘Dhātu’ and if they become depressed, there will be abnormal ‘Vrddhi’ of ‘Dhātu’ (A. H. Sū. 11/34). In fact, several classical hemocrine hormones determine the metabolic state of a tissue. For example, many amino acids circulating in the blood stream are taken up by muscles and they are utilized to synthesize muscle proteins under the influence of thyroxin, growth hormone, insulin and testosterone. So, these hormones can be grouped under ‘Māmsa Dhātvagni’. If thyroid hormone levels increase in the blood, there is muscle wasting and loss of weight due to ‘Māmsa Ksaya’. Similarly, Calcitonin, parathormone and Vitamin D3 can be included under ‘Asthidhātvagni’. In hyper parathyroidism, osteoporosis or ‘Asthiksaya’ is evident.

Physiological Effects of Normal Metabolism: At the end of ‘Bhūtāgnipāka’, three groups of metabolites are formed: ‘Madhura’, ‘Amla’ and ‘Katu’. ‘Guru’ (Heavy) is another name for ‘Madhura’ whereas ‘Laghu’ (Light) includes remaining two i.e., ‘Amla’ and ‘Katu’. These groups are called ‘Vipākas’. ‘Madhura Vipāka’ promotes the synthesis of reproductive factor

and promotes the excretion of feces and urine. ‘Amla Vipāka’ opposes the formation of reproductive factor and promotes the excretion of urine and feces. ‘Katu Vipāka’, on the other hand, opposes the synthesis of reproductive factor and causes retention of urine and feces. Effects of ‘Vipāka’ on the formation of ‘Dosas’ are as follows: ‘Madhura Vipāka’ promotes ‘Kapha’, ‘Amla Vipāka’ promotes ‘Pitta’ and ‘Katu Vipāka’ promotes the formation of ‘Vāta’(Ca. Sū. 26/61,62). Effects of this stage of metabolism may be of manifold. Some products may be used for tissue synthesis whereas the others may be used for the purpose of energy. Anabolic effects may be called ‘Guru’ and catabolic ones, ‘Laghu’. Again, ‘Dosas’ synthesized here are of ‘Dhāturūpi’ type (‘Malarūpi Dosas’ are formed during ‘Avasthāpāka’).

Importance of Normal Metabolism: ‘Agni’ itself is present in the body in the form of Pitta. When it is normal, it performs the functions like maintenance of normal digestion, normal vision, normal body temperature, normal complexion, valor, happiness and nutrition. When it is abnormal, all these functions also will be abnormal (Ca.Sū. 12/11). Other functions of endocrine system are described under the functions of ‘Pitta’. Concept of ‘Pitta’: ‘Pitta’ includes all those factors responsible for digestion and metabolism. For all practical purposes, ‘Agni’ & ‘Pitta’ are to be considered as identical entities (Su. Su. 21/9, Ca.Sū. 12/11).

‘Pācaka Pitta’: ‘Pācaka Pitta’ is equivalent to ‘Jatharāgni’ (A.H. Sū. 12/11). As its functions suggest, all enzymes responsible for digestion along with all gastrointestinal hormones and all local hormones of G.I.T. are to be included in it.

‘Rañjaka Pitta’: It is responsible for synthesis of ‘Rakta’. It is situated in stomach (‘Amāśaya’) according to Vāgbhata and the sites are liver and spleen according to Suśruta. Gastric intrinsic factor is the best candidate to represent Vāgbhata’ s view, as it is required for the absorption of Vitamin B12, which in turn is needed for DNA synthesis of RBC precursors in bone marrow.

‘Bhrājaka Pitta’: As is known, pigmentation of skin is under the control of some hormones like ACTH & MSH from anterior pituitary. Some enzymes in the skin responsible for the metabolism of certain drugs applied topically also can be considered under ‘Bhrājaka Pitta’ along with the hormones controlling pigmentation.

‘Sādhaka Pitta’: All functions ascribed to this ‘Pitta’are of cerebrum, limbic system, hypothalamus and other CNS structures. For motivation and other psychosocial behaviors Norepinephrine is a very essential neurotransmitter in the brain. Incidentally, it also acts on heart as a cardiac stimulant. During emergency situations it is released from adrenal medulla and it helps for “fight or flight phenomenon”.

‘Alocaka Pitta’: This is said to be responsible for normal vision. Photosensitive chemicals in the eye, called Photo-pigments and the whole process involved in photochemistry of vision can be represented by ‘Alocaka pitta’. Also, neurotransmitters involved in the visual pathway can be included under this.

Immune System

General Functions: When the Ślesma (Kapha) is in normal state, it is called ‘Bala’ as well as ‘Ojas’; but when it attains an abnormal state, it is then called ‘Mala’ (Waste) and ‘Pāpmā’ (Disease) (Ca.Sū. 27/117). From the above statement it is clear that ‘Bala’, ‘Ojas’ and ‘Kapha’ are identical entities, at least when ‘Kapha’ is in normal state. When ‘Kapha’ is in its normal state, it provides compactness, stability, virility, immunity and resistance (Ca.Sū. 18/51).

Importance: The most essential fraction of all bodily tissues is called ‘Ojas’. Eventhough it resides in the heart, it circulates all over the body to maintain the normal healthy status of the body. It is ‘Snigdha’ (unctuous) and ‘Somātmaka’ (mild and cool) in nature. Though predominantly white in colour, it has got some yellowish and reddish tinge. If this is lost, life also is lost and if this remains intact, life continues (A. H. Sū. 11/37-38). ‘Ojas’ has been described to exist in different forms in the body. The fraction of ‘Ojas’ that circulates all over the body through the cardiovascular system, moves along with ‘Rasa Dhātu’. This is called ‘Rasātmaka Ojas’. Another form of ‘Ojas’, is present in all tissues and is called ‘Dhātutejorūpi’. This indicates the immune mechanisms present attissue-level. A third form of ‘Ojas’ is ‘Śukra mala rūpi’. This enters the fetus to provide protection to the fetus during intrauterine life. Another form of ‘Ojas’ is described as ‘Jivaśonita rūpi’ (Hemādri on A.H. Sū 11/37-38).

Classification of Immunity: Immunity is classified in to three types: Innate (Sahaja), Acquired (Kālaja) and Artificial (Yukti krta) (Ca.Sū. 11/36).

Factors Influencing Immunity: The following factors influence the promotion of immunity: place of birth, time of birth, favorable weather, excellence of genetic qualities, excellence of properties of food being consumed, excellence of physique, good ability to tolerate various factors, excellence of mental status, favorable factors related to nature, youthfulness, exercise and cheerful attitude (Ca. Śā. 6/13).

Antigen-Exposure and Host Response: Substances, which have opposite qualities to those of bodily tissues, (when gain entry into the body) encounter the opposition by the bodily tissues (Ca. Sū. 26/91). Etiological factors, ‘Dosas’, and ‘Dhātus’ determine the bodily immunity or susceptibility for the disease. When all the three factors do not support each other or when they are week due to passage of time, either the disease does not manifest at all or it takes some time in manifestation or the disease is very mild or all its signs and

symptoms are not fully manifested. If the situation is opposite to that is mentioned above, the corresponding results also will be otherwise (Ca. Ni. 4/4). This means that susceptibility of a particular tissue to any antigenic attack plays an important role in the manifestation or non manifestation of a disease. At the same time, the potency of the causative agent also is important. Virulent strains of infectious agents produce severe symptoms. Along with these two factors, homeostatic mechanisms also are important. If immune system is normally functioning, injurious agents will be tackled effectively.

Concept of Active and Passive Immunity: Treatment of the diseases manifested due to the presence of opposing agents in the body, should be planned either by administering the substances having opposite qualities to them or by prior sensitization of the body by administering the similar substances as those of offending agent (Ca. Sū. 26/104). This forms the basis of active and passive immunity. Prior sensitization of the body with specific antigen makes one develop active immunity. On the other hand, antibodies can be procured out of an animal in which active immunity has been already produced, and can be administered to the individual suffering from the same disease. Other functions of immune system are described under the functions of ‘Kapha’.

Concept of ‘Kapha’: Functions of immune system and all such other protective mechanisms in the body have been grouped under ‘Kapha’ in Ayurveda. ‘Ojas’ is also closely related with ‘Kapha’.

‘Avalambaka Kapha’: Situated in the thorax, ‘Avalambaka Kapha’ protects the ‘Trika’ and other vital structures like heart, through what is called ‘Ambukarma’. Other anatomical sites where other types of ‘Kapha’ are situated also are dependent on this (A.H. Sū. 12/15-16).

‘Trika’ region indicates the meeting point of three bones. As this is present in thorax, it must be indicating the junction between the sternum and clavicles, behind which, the thymus gland is situated. ‘Ambu’ means liquid or water. So, ‘Ambukarma’ must be referring to lymphatic drainage.

‘Kledaka Kapha’: This is present in stomach and it moistens the ingested food (A.H. Sū. 12/16-17). Mucous secreted in stomach plays important role in offering protection to mucous membrane of the stomach along with providing liquid medium for digestive process. Also, Gut Assosiated Lymphoid Tissue helps in providing protection by preventing the entry of any microbes through gut. HCl secreted in stomach also provides innate immunity to some extent.

All these mechanisms can be explained through ‘Kledaka Kapha’.

‘Bodhaka Kapha’: This is said to be present in oral cavity and helps in the perception of taste. Salivary juice secreted in the oral cavity not only helps in the process of taste perception but also performs some protective functions. Root of the tongue is the site of ‘Bodhaka Kapha’. Tonsils are the important lymphoid tissue-containing structures present there.

‘Tarpaka Kapha’: This sub-type of ‘Kapha’ is present inside the head and is responsible for the protection and nourishment of sense organs. Microglia and other similar Glial cells of brain tissue are some of the important entities, which may represent ‘Tarpaka Kapha’.

‘Ślesaka Kapha’: This Kapha is present in the bony joints and is responsible for lubrication and easy movements. Movements are most obvious in synovial variety of joints and synovial fluid reduces the friction between two articular bony surfaces. But ‘Slesaka Kapha’ is not only synovial fluid. For several reasons known and unknown, these joints are the sites of prominent inflammation in most of the systemic autoimmune diseases like Systemic Sclerosis, Systemic Lupus Erythematosus and Rheumatoid arthritis. Such involvement must be, therefore, ascribed to the problems of ‘Ślesaka Kapha’.

Physiology of Male Reproductive System

The roots of ‘Śukravaha Srotas’ are the testicles and penis (Ca. Vi. 5/10). Testicles synthesize the hormone testosterone and also they are the sites of spermatogenesis. Penis is the male copulatory organ through which the seminal fluid is deposited in the female reproductive tract. The factor, which is responsible for the formation of ‘Garbha’ (embryo), is known as ‘Śukra’ (Ca.Śā. 2/4). ‘Śukra’ is distributed all over the body in the same manner in which the fat in the milk and juice in the sugar cane plant are distributed (Ca.Ci. 2/46). Also, this is present in males and females. All hormones of hypothalamo-pituitary-gonadal axis can thus be included under the term ‘Śukra’. In some references, ‘Śukra’ stands for only semen. Fatty portion of ‘Majjā’ forms ‘Śukra’. This ‘Śukra’ comes out of bones through the pores created by ‘Vāyu’ and ‘Ākāśa Mahābhūtas’. As if the water oozing out of new mud pot, ‘Śukra’ also oozes out of these pores and then circulates all over the body through ‘Śukravaha Srotāmsi’ (Ca.Ci. 15/32-33). ‘Majjā’ stands for even brain substance. ‘Mastakamajjā’ is the term given to indicate brain by Dalhana, the commentator of Suśruta Samhitā, while commenting on Su.Śā.10/42. Hypothalamus secretes GnRH and Hypothalamo-hypophysial portal system carries this to the anterior pituitary. Anterior pituitary, in response to GnRH, secretes FSH and LH into the blood stream. These hormones then circulate all over the body and stimulate ovaries and testicles to secrete their own hormones.

Ejaculation: When the person gets excited because of the sexual urge, determination and romantic mental attitude, ‘Śukra’ comes out through the urethra (with which the bladder is connected) as if the melted ghee. This occurs because of the heat produced by the physical exertion during copulation. The simile given to describe this process is the flow of water from a place of lower altitude to a place of higher altitude (Ca.Ci. 15/34-35). Generalized sympathetic stimulation is an essential feature of sexual activity. Erection requires parasympathetic stimulation whereas ejaculation is dependent on sympathetic one. Also, ejaculation is brought about by ‘Apāna Vāta’, which represents the sympathetic activity in this case.

Physical properties of Semen: The semen is ‘Snigdha’ (unctuous), dense, slimy, sweet, non-irritating (mild), and white just like a piece of alum crystal (Ca.Ci. 30/145-146).

Physiology of Female Reproductive System

Menstrual blood (‘Raja’) also is a derivative of ‘Rasa’ only. Menstruation occurs in females once in every month and lasts for about three days. This process of menstrual cycle begins at the age of twelve years and stops at about fifty years of age (Su.Sū. 14/6). During the act of copulation, production of ‘Śukra’ occurs in females also; and it should not be thought that it is of no use in the process of production of embryo i.e., it is also of definite use (A.S. Śā.1/72). Features of ‘Rakta’ and ‘Ārtava’ are similar. ‘Ārtava’ is responsible for the production of embryo (Su. Sū. 15/5). ‘Rakta’ and ‘Ārtava’ are similar functionally. This is because the function of ‘Rakta’ is to ‘Give life’ (‘Jivana’) and the function of ‘Ārtava’ also is to give life to a new individual (embryo). So, ‘Ārtava’ means ovum in this context. This ‘Ārtava’, after getting nourished over the period of a month, enters (the uterus and then) vagina through the specialized structures called ‘Dhamanis’ meant for the transportation of the same. ‘Vāta’ is responsible for this movement of ‘Ārtava’(Su.Śā. 3/10). This is the explanation regarding the process of ovum entering the uterus through the Fallopian tube. If not fertilized, it is shed off through menstrual fluid.

Physiology of Lactation: Breast-milk is formed out of ‘Rasa Dhātu’ (Ca. Ci. 15/17). The essential nutrient fraction of ‘Rasa Dhātu’, enters the breasts from the entire body and it is known as ‘Stanya’ (Su. Ni. 10/18).

Development of Breasts: Ducts in the breast tissue of non-pregnant women are narrow and are constricted. During pregnancy and after delivery they get dilated as a natural phenomenon (Su. Ni. 10/16-17).

Various Stimuli for Milk Letdown: Breast-milk is originally formed from the essential fraction of food. It is ejected out of breasts because of touch, sight and even because of mere remembrance of the baby. Uninterrupted love of mother towards her baby is the cause of its flow (Su. Ni. 10/12-13). Emotions, touch or even sight of the baby cause the hypothalamus of mother to release oxytocin stored in the posterior pituitary. This causes the myo-epithelial cells surrounding the glandular apparatus to contract and exert a squeezing effect, thus allowing the milk to flow.

Urinary System

The abode of urine called ‘Mūtrāśaya’ supports the wastes of the body and is one of the very important vital structures in the body. Minute ‘Nādīs’ (specialized structures meantfor transportation) arising from the large intestine, carry the urine continuously and contribute in the urine formation. This process is just similar to the manner in which many small tributaries and rivers contribute their water to the ocean. Openings of these ‘Nādīs’ cannot be traced out because of their minuteness and huge number. Because of this urine, carried by these ‘Nādīs’ from the proximity of stomach, ‘Basti’ (urinary bladder) gets filled up continuously throughout the day and night through the process of filtration. This process is similar to the fashion in which a new earthen pot kept immersed in the water up to its neck gets filled up (by the water) after some time through its sides (Su. Ni. 3/20-24). ‘Mūtrāśaya’ in the above reference has been told to be very vital, and therefore, definitely is indicative of kidneys, from a functional point of view. Suśruta probably knew the role of kidneys in the formation of urine. He probably also had observed that there exists some relationship between water intake and urine formation. The fact that increased water intake results in increased urinary output must have been the reason for this observation. Also, decrease in the urinary output observed in the persons suffering from diarrhea or vomiting might have been another reason. So, he proposed the existence of invisible minute channels connecting GIT and urinary tract. This prediction is not totally wrong because cardiovascular system definitely connects both these systems. Water is absorbed from the gut into the venous circulation and this is carried to the kidneys through the arterial system. Also, the capillaries at Gut and glomerulus are definitely microscopic. The example of mud pot in the above explanation indicates the role of filtration played by the kidneys in the formation of urine. Thousands of ‘Nādīs’ taking part in the process of filtration may stand for nephrons from a functional point of view.

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To cite this article:

Kishor Patwardhan, Concepts of Human Physiology in Ayurveda, in ‘Sowarigpa and

Ayurveda’, published by Central Institute of Higher Tibetan Studies, Sarnath, Varanasi.

Samyak Vak Series-14, Editor: Pabitra Kumar Roy (2008), Page No.53 to 73. ISBN: 978-81-

87127-76-5