------------------------------------------- ------------------------------------------------
INTRODUCTION
Ayurveda is the ancient Indian system of health and medicine.
Literally, Ayurveda means knowledge (veda) of life (ayuh). It was, and
is, therefore, not just a system of healing, but also daily preventative
health for the body, mind, and soul. Even more than this, it is a
system which can incorporate into it all forms and levels of healing
modalities.
Ayurveda is an adjunct to the original Vedas or holy scriptures of the
Indian subcontinent, which are the basis for the entire ancient cultural
civilization of that region. They encompassed not only the religion and
philosophy, but their politics, military, science, language, art,
theatre, etc. In one sense, Ayurveda make up all of these sciences
since by the very definition of the word Ayurveda, they are all
"sciences of life".
But Ayurveda in its traditional usage is a system of health; a system
that has many similarities to Naturopathy. In fact it is considered by
some to be the origin of Naturopathy. One branch of Ayurveda is called
Prakrtika Cikitsa which literally means Naturopathy or Nature Cure.
The purpose of this book is to present an overview of the concepts and
workings of Ayurveda with special emphasis on practical measures that
can be taken on a regular basis. So rather than spend extensive time
dealing with the more scientific and intricate aspects of Ayurveda, we
will work on those areas which can be of specific assistance to each
individuals physical, mental, and spiritual well-being. This will
encompass such areas as diet, morning routine, meditation, sleeping -
things that we do, or should do every day.
---------------------------------- ----------------------------------
BASICS OF THE AYURVEDIC AND TRIDOSHA SYSTEM
The mainstay of Ayurveda is built on the tridosha system. Tridosha
means three faults and refers to the three humors known as vata, pitta,
and kapha.
This system, very similar to the Oriental medical system, is based on
the five element theory of Earth, Water, Fire, Air, and Ether. These
five are combined to become the three primary energies of the body: Air
(vata), Bile (pitta), and Mucus (kapha). Vata consists of the air and
ether principles, pitta is the fire and water principles, and kapha is
the earth and water elements. Thus it is considered that all facets of
the anatomy and physiology are governed by one or another of the doshas
and that homeostasis is the balance of these three doshas. Dis-ease
then is their imbalance.
Every living thing can be characterized by these three doshas, or
elements, and they can be distinguished by their attributes. By
noticing what attributes are predominant one can determine the dosha.
=========================
HEALTH MAINTENANCE THROUGH DAILY ROUTINE
First it must be understood the reasons for dally routines. Routines
are not to be over-disciplined regiments to stifle the individual, but
rather a regular program to encourage balance and equilibrium. Each
individual entity is a microcosm of the universal macrocosm. We are
small particles, qualitatively identical to this universal nature.
Therefore we must maintain a balance with nature to remain in harmony
with her. Nature is changing, from moment to moment, day to day, season
to season. We must similarly change with her if we are to maintain
harmony. Although it is often difficult to initiate a new routine or
lifestyle, once it has been established it will become automatic and
second nature. In the Vedic literature it is stated that those changes
which are for the ultimate good of the individual will appear as poison
in the beginning but nectar in the end. So the primary benefits of
dally routine may be stated as bringing harmony between the individual
and the environment, maintaining health due to harmony between the above
mentioned items (man and universe, body-mind-spirit, the three doshas,
etc.), and enhancement of a calm and peaceful mind, again due to the
above mentioned harmonies.
Before we begin to explain the various aspects of the daily routine, it
is important to understand about time. Although this is far too short
of book to describe the intricate workings of time as explained in the
Vedic literatures, we will give a basic sampling with relation to
Tridosha. All periods of time may be broken down into kapha, pitta, and
vata periods where the predominating qualities of those doshas are
prevalent. During a given 24 hour period you have two time segments for
each dosha as follows:
6:am to 10:00 am - kapha
10:00 am to 2:00 pm - pitta
2:00 pm to 6:00 pm - vata
6:00 pm to 10:00 pm - kapha
10:00 pm to 2:00 am - pitta
2:00 am to 6:00 am - vata
FOOD IN AYURVEDA
To those interested in natural health, there is no question as to the
importance of food - "you are what you eat". Even the western medical
system appears to have a concern for proper nutrition, although
advocates of a natural organic diet would scarcely agree with the
western orthodox view of nutrition.
The Ayurvedic system of diet, however, is somewhat unique in its
approach. Though it does, for the most part, suggest more natural
wholesome food, unlike many other natural health systems, it does not
advocate the same healthy foods for everyone, especially when ill.
Rather it is divided by constitution. For instance someone suffering
from kapha disorders would be advised against taking fresh sweet fruits
as this would increase kapha. Or one with vata disorders is not advised
to take raw vegetables but rather cooked vegetables only, as vata is
cool by nature and often vata disorders are accompanied by an inability
to digest raw foods.
Following is a listing showing some of the approved and discouraged
foods according to each constitution.
This list should not be considered a strict dietary regimen, but rather
as a guideline for increasing balance and harmony. The principles of
diet in Ayurveda are fairly complex and are based not only on
constitution but taste, aftertaste, energies, etc.
VATA DIET
Vata individuals should take wheat, brown rice, and basmati rice and
should avoid oats, barley, millet, corn, rye, and buckwheat. Kidney
beans and tofu should be the only beans taken. All nuts are okay if
taken in small quantity. All seeds are also fine. Dairy products are
good for vata people (taken warm - no ice cream or cold milks). Sweet
fruits are good, but dry fruits, apples and melons are best avoided.
Vegetables should be cooked, not raw. Good vegetables include beets,
carrots, asparagus, sweet potato, radish, okra, onion, and hot peppers.
Vegetables to avoid include potatoes, tomatoes, beans, squash, mushroom,
peas and leafy greens. All oils are good for vata people, as are all
sweeteners and spices (except white sugar). For non-vegetarians,
chicken, turkey (white meat only), seafood and fried or scrambled eggs
are good. Beef, rabbit and venison should be avoided.
PITTA DIET
Pitta individuals should take wheat, basmati rice, oats, and barley, and
avoid millet, brown rice, corn, rye, and buckwheat. All beans should be
avoided except kidney beans and tofu. No nuts or seeds except coconut
and sunflower seeds. In dairy, milk, ghee (clarified butter), and
unsalted cheese are okay, while yogurt, sour cream, buttermilk, and
salted cheese should be avoided. Sweet fruits are good while sour
fruits are not. Fruits to be taken include mango, orange, pears, plums
and sweet pineapple. Fruits which are best to avoid include grapefruit,
olives, papaya, peach, persimmon, banana, and sour pineapple. Sweet and
bitter vegetables are best and include asparagus, cabbage, cucumber,
potato, sweet potato, broccoli, cauliflower, mushroom and leafy
vegetables. Pungent vegetables should be avoided including hot peppers,
radish, tomato, carrots, beets, onion, and garlic. Olive, sunflower and
soy oils may be taken by pitta individuals, but almond, sesame, and corn
should not. For pitta, all sweeteners are okay except molasses and
honey. No spices except coriander, cinnamon, cardamom, fennel,
turmeric, and very small amounts of black pepper. For non-vegetarians,
chicken or turkey (white meat only), egg whites, rabbit and venison may
be taken, while beef, seafood, and egg yolk should not.
KAPHA DIET
Kapha people should eat rye, corn, millet, barley, buckwheat, and
basmati rice, and should avoid white and brown rice, wheat, and oats.
All beans may be taken by kapha people except kidney beans and tofu and
they should take no nuts or seeds except sunflower. The only dairy to
be taken is ghee and goat's milk. Dry fruits should be taken including
apple, pomegranate, pears, persimmons, and cranberry. Sweet fruits
should be avoided including banana, melons, coconut, dates, figs,
papaya, orange, plums, and pineapple. Pungent and bitter vegetables are
best including hot peppers, radish, asparagus, beets, broccoli, potato,
eggplant, squash, mushroom and leafy greens, while kapha types should
avoid sweet and juicy vegetables including cucumber, okra, sweet
potatoes, tomato, and cauliflower. Kapha people should avoid all oils
except almond, corn, and raw honey. All spices are good except salt.
And for non-vegetarians, chicken or turkey (dark meat), rabbit, venison,
and eggs (not fried or scrambled) may be taken, and seafood and beef
avoided.
Although in Ayurveda there is concession made for those who wish to
partake of a non-vegetarian diet, still it is recommended that for
maximum physical, as well as spiritual health, the strictly vegetarian
diet is considered supreme.
Another aspect of the Ayurvedic diet is when to eat. First is the time
of day. As we mentioned earlier, the period between 10:00 am and 2:00
pm is the pitta period, when the sun is highest and the fire of
digestion strongest. This is considered the best time to eat and to eat
the largest meal. Smaller meals may be taken in the morning and/or the
evening, but one should not eat until the previous meal has been
digested, or approximately three hours for a light meal and six hours
for a heavier meal. Also one should not eat for at least three hours
before going to bed, nor before sunrise or after sunset.
How to eat is probably more important than when and what you eat. Food
is not merely a combination of chemicals, vitamins, minerals or enzymes;
it contains many more subtle energies as well. Food should be looked on
as spiritual nourishment in addition to material sustenance. it is
stated in the Vedic literature that those who are peaceful or
spiritually inclined, eat only that food which has first been sanctified
by spiritual love, and that those who merely cook and eat for their own
sense gratification are eating only sin. In other words, every act
connected to the intake of food must be performed in an attitude of
love, both for the source of the food (be it God or Nature), and for the
eater of the food (be it oneself or others). Negative emotions of
anger, hate, guilt, etc. while preparing food can very deeply affect the
nature of that food, just as those same emotions can wreak havoc on the
digestion and assimilation by the eater. On a subtle level, emotions
and thought patterns are considered to have a very real and quasi-
physical nature of their own, which can influence other objects and
individuals. Through understanding of this principle, one can observe
his own emotions in relation to various activities and endeavor to
maintain a more loving and spiritual attitude, for his own and others
benefit.
Before ending there are several other more mechanical aspects of eating
that should be brought up. First, how much should one eat? Two formulas
are recommended, although they are basically the same in principle.
They are that one should fill the stomach with: 1.) 1/2 food, 1/4
liquid, and 1/4 air; and 2.) 1/3 food, 1/3 liquid, and 1/3 air.
Secondly, how do you tell when you're done eating if you shouldn't eat
until stuffed? Here, it is considered that the first eructation is the
body's signal that eating should cease.
Lastly, what do you do for poor digestion? Ayurveda has many ways to
approach this, however there are several simple remedies that we may
mention. A number of spices are beneficial to the digestion including
anise, black or red pepper, cumin, cardamom, licorice, and most notably,
ginger. In fact ginger is the foremost of all herbs to use to enkindle
the digestive fires. An excellent pre-meal appetizer is to eat thin
slices of fresh ginger root which have soaked in lemon juice, another
beneficial product for the digestion. If this seems to be too great of
an endeavor, than simply chewing and swallowing a small piece of fresh
ginger root will do nicely.
Introduction and Unani
Unani System of Medicines originated in Greece and is based on the teachings of Hippocrates and Gallen and it developed in to an elaborate Medical System by Arabs, like Rhazes , Avicenna, Al-Zahravi , Ibne-Nafis and others.
Unani Medicines got enriched by imbibing what was best in the contemporary systems of traditional medicines in Egypt, Syria, Iraq, Persia, India, China and other Middle East countries. In India, Unani System of Medicine was introduced by Arabs and soon it took firm roots. The Delhi Sultans (rulers) provided patronage to the scholars of Unani System and even enrolled some as state employees and court physicians. During 13th and 17th century A.D. Unani Medicine had its hey-day in India. During the British rule, Unani System suffered a set back due to withdrawal of State Patronage, but continued to be practiced as the masses reposed faith in the system. It was mainly Sharifi family in Delhi, the Azizi family in Lucknow and the Nizam of Hyderabad due to whose efforts Unani Medicine survived during the British period.
Unani System has Shown remarkable results in curing the diseases like Arthritis, Leucoderma, Jaundice, Liver disorders, Nervous system disorders, Bronchial Asthma, and several other acute and chronic diseases where other systems have not been able to give desired response. Now the system has crossed national boundaries and is popular among the masses globally.
Encyclopedia of Spiritualism : Portal related alternative therapy, disease, spiritual, religious, tantra, mantra, yantra, upnishad, purana and vada.
