Introduction

The word "Ayurveda" is a tatpurusha compound of the word āyus meaning "life," "life principle," or "long life" and the word veda, which refers to a system of "knowledge." Thus "Ayurveda" roughly translates as the "knowledge of life," "knowledge of a long life" or even "science of life." According to Charaka Samhita, "life" itself is defined as the "combination of the body, sense organs, mind and soul, the factor responsible for preventing decay and death, which sustains the body over time, and guides the processes of rebirth."According to this perspective, Ayurveda is concerned with measures to protect "ayus", which includes healthy living along with therapeutic measures that relate to physical, mental, social and spiritual harmony.It is a time-tested holistic system of medicine since the origin of human socialization; it has devoted itself to the health & happiness of the people.

Ayurveda is the traditional medicine of Nepal. Ayurveda is not merely a science of doctor & patient but is a science of day to day life. People adopt it as a life style & hence, it has been remaining live with their valuable tradition from era to era. There are different medical systems in the world. And Nepal, too, is in the stream of the countries that use modern allopathy predominantly for their peoples’ health. But studies show that more than 60% of the Nepali people use Ayurveda for any aspect of the primary health care & it is estimated that 90% of the diseases, at present, can be cured by Ayurveda, without any side effects & even with less expenses.

Today, the world is suffering from a burden of communicable & non-communicable diseases of different prognosis. Although there is a lot of advancement in disease diagnosis & treatment, these all are of a little importance due to emergent life-threatening disease like HIV/AIDS, Hepatitis, Muscular dystrophy etc. So, the world is in search of such therapy that can combat against diseases & guide people for eternal happiness. For this reason, the world is in search of holistic medicine. In a study conducted in Bir Hospital, Kathmandu, on the topic “Attitudes of doctors of Bir Hospital towards the harmonization of Ayurveda & Modern medicine”, 84.52% of the doctors inquired were positive about the combined Rx (treatment) of Ayurveda and Modern medicine to get superior results where no one system is successful. More than 65% of the doctors inquired accepted that they prescribed Ayurveda medicine & more than 33% accepted that they had referred their patients for Ayurveda.

History of Ayurveda

Around 15,00 BC ayurveda was delineated into to two distinct schools: Atreya—The School of Physicians, and Dhanvantari—The School of Surgeons. This made ayurveda a more systematically classified medical science, hereafter. Dhanvantari, who is considered to be a reincarnation of Lord Vishnu, was the guiding sage of ayurveda. He made this science of health and longevity popular and widely acceptable. In fact, these two schools of thought led to the writing of two major books on ayurveda—Charaka Samhita and Susruta Samhita.

These two Samhitas were written in the early part of 1000 BC. The great sage- physician Charaka authored Charaka Samhita revising and supplementing the text written by Atreya, which has remained the most referred ayurvedic text on internal medicine till date. Susruta, following the Dhanvantari School of Thought, wrote Susruta Samhita, comprising the knowledge about prosthetic surgery to replace limbs, cosmetic surgery, caesarian operations and even brain surgery. He is famed for his innovation of cosmetic surgery on nose or rhinoplasty. Around 500 AD, Vagbhatt compiled the third major treatise on ayurveda, Astanga Hridaya. It contained knowledge comprising the two schools of ayurveda. From 500 AD to 1900 AD, sixteen major Nighantus or supplementary texts on ayurveda like Dhanvantari Bhavaprakasha, Raja and Shaligram among others were written incorporating new drugs, expansion in applications, discarding of old drugs and identification of substitutes. These texts mention about 1814 varieties of plants in vogue. Evidences show that ayurveda had nurtured almost all the medical systems of the world. The Egyptians learnt about ayurveda long before the invasion of Alexander in the 4th century BC through their sea-trade with India. Greeks and Romans come to know about it after the famous invasion. The Unani form of medical tradition came out of this interaction. In the early part of the first millennium ayurveda spread to the East through Buddhism and greatly influenced the Tibetan and Chinese system of medicine and herbology. Around 323 BC, Nagarjuna, the great monastic of Mahayana Buddhism and an authority on ayurveda had written a review on Susruta Samhita. In 800 AD ayurveda was translated into Arabic. The two Islamic physicians Avicenna and Razi Serapion, who helped form the European tradition of medicine, strictly followed ayurveda. Even, Paracelsus, considered to be the father of the modern western medicine toed the line of ayurveda, as well.In the postmodern age, the popularity of this vibrant tradition of ayurveda lies in its, subtle yet scientific, approach to heal a person in its totality. It aims, not only at healing the body, but also the mind and spirit, at one go. Its unique understanding of the similarities of natural law and the working of human body, as well as its holistic treatment methods, help it to strike a balance between the two. This gives ayurveda an edge over other healing systems. Perhaps that's the reason behind ayurveda being the longest unbroken medical tradition in the world, today.

Charaka Samhita
It is considered to be the most ancient and authoritative writing on ayurveda available today. It also explains the logic and philosophy on which this system of medicine is based. The detailed biography of the composer of this treatise—that is, sage Charaka—is not known to the posterity. Interestingly, it is not an original writing of a single person rather like all Vedic knowledge it is a continuation and renewal of that ancient knowledge system. In fact, Charaka had redacted the Agnivesa Samhita (an edited version of Atreya Samhita). The available form of Charaka Samhita was again worked upon by Drdhabala (living in about 400 AD) long after sage Charaka. According to Charaka, science is dependent upon yukti—a quality of the intellect that enables it to perceive phenomena brought into existence by a multiplicity of causes. Thus, it's not surprising that much of the treatise of Charaka Samhita is in the form of a symposium wherein groups of ayurvedic scholars take up a series of topics for discussion. This gives indication that the science of ayurveda is a product of constant verification, fine-tuning and authentication by an active community of physicians. The samhita mentions about the gradual development of the fetus within the womb in minutes that equals the modern medical version in accuracy. The language is Sanskrit and is written in verse form. The style is in keeping with the Vedic oral tradition of conserving knowledge. The samhita contains 8,400 metrical verses. Charaka followed the Atreya School of Physicians, which predominantly deals with treatments through internal and external application of medicine. Though the samhita contains all the theoretical knowledge of ayurveda it's focus is on healing the body, mind and soul of a patient in the minimum invasive manner that's Kayachikitsa. Hence, he placed great emphasis on the diagnostic part of the treatment. So much so that he classified everything from solar calendar to topography to the timing of the birth of a child. He identified eight stages of a disease from its inception to the culmination. Charaka also laid great emphasis on the timing and manner of the collection of medicinal plants. Charaka sought to correct the element of fire or the digestive function in a body. It sought to alter the chemical processes in the cells by purification methods and medicinal application. From a greater perspective Charaka laid emphasis for health and longevity to strike a balance between one's corporeal and spiritual being. That is the reason why Charaka went so detail into the diagnosis of a disease's origin.

Susruta Samhita

Susruta wrote his samhita, the most authentic text on the practice of ayurvedic surgery around the sixth century BC Susruta is, also, renowned as the father of plastic surgery. He represents the Dhanvantari School of surgeons. His samhita discussed in minute details on how to perform prosthetic surgery to replace limbs, cosmetic surgery on nose and on other parts of the body, cesarean operations, setting of compound fractures, and even brain surgery. Susruta's original work seems to have been revised and supplemented by Nagarjuna between the third and fourth centuries AD.This branch of medicine is believed to have arisen in part from the exigencies of dealing with the effects of war. Epic Ramayana, mentions remarkable feats of surgery having taken place in the past. We have reference to the transplantation of an eyeball and a head in epics. The style Susruta Samhita is both prose and poetry with poetry being the greater portion. This work, also, is said to be a redaction of oral material passed down verbally from generation to generation. This work is unique in that it discusses blood in terms of the fourth doshic principle. This work is the first to enumerate and discuss the pitta subtypes. Susruta details about 125 surgical instruments used by him mostly made of stones,wood and other such natural materials. The Susruta Samhita presents many innovations in ayurvedic surgery. Use of shalaka—meaning foreign body (here, rods or a probe etc.) is mentioned by Susruta. Some of the classifications found in the Susruta Samhita are not even traced by the modern medical science. It described five types of pterygium, and the prognosis it made about glaucoma has not been improved since. In fact he is the first surgeon in medical history who systematically and elaborately dealt with anatomical structure of eye.Susruta has discussed about 72 diseases of the eye. He has stipulated drug therapy for various types of conjunctivitis and glaucoma along with surgical procedures of the removal of cataract, pterygium, diseases of ear, nose and throat.The Susruta Samhita, besides being the most authentic text on practice and theory of surgery, is also the most commonly quoted text on health.

Astanga Hridaya

Astanga Hridaya is accepted as the third major treatise on ayurveda. Around 500 AD, Vagbhatt compiled this samhita. It contained knowledge comprising the two schools of ayurveda—the school of surgery and the school of physicians.There is another similar work called the Astanga Sangraha belonging to the same period. It is slightly bigger in size than the Astanga Hridaya, and is written in verse form whereas the later text was in prose form. It is believed either there are two works by a person or two persons with the same name. However, both the works came into being after the Charaka and Susruta Samhitas.The Astanga Hridaya primarily deals with kayachikitsa besides, discussing in detail about various surgical treatments. The kapha subtypes are first listed and described in this samhita, completing exhaustive explanation of vata, pitta, kapha with their five subtypes. Astanga Hridaya seems to emphasize on the physiological aspect of the body rather than the spiritual aspects of it like its counterparts—Charaka and Susruta Samhitas. Despite that, the quality and range of its discussions about ayurveda makes it a work to reckon with.

Asgtanga Ayurveda

Ashtana are the eight branches of Ayurveda, which are as follows:
1. Internal medicine - Kayachikitsa
2. Pediatrics - Kaumarabhritya Tantra
3. Psychology/Psychiatry - Bhuta Vidya
4. Ears, eyes, nose and throat - Shalakya tantra
5. Surgery - Shalya Tantra
6. Toxicology - Agada Tantra
7. Rejuvenation - Rasayana Tantra
8. Fertility Therapy - Vajikarana Tantra

Tridosha System

The central concept of Ayurvedic medicine is the theory that health exists when there is a balance between three fundamental bodily humours or doshas called Vata, Pitta and Kapha.
Vata is the dynamic "kinetic" principle necessary to mobilize anything from electron to a galaxy. Air is the representative in an abstract sense.
Pitta is the thermal, explosive force behind the ability to transform everything. Sun is the representative.
Kapha is the cohesion that holds everything together with its electro magnetic and gravitational forces.
All Ayurvedic physicians believe that these ancient ideas, based in the knowledge discovered by the Rishis and Munis, exist in harmony with physical reality. These Ayurvedic concepts allow physicians to examine the homeostasis of the whole system. People may be of a predominant dosha or constitution, but all doshas have the basic elements within them.

A Few Common Disorders and Treatments

Coughs and Colds
Tribal peoples in Patalkot use extensive and easy methods to cure this common health disorder. They boil seven Black Peppers fruits (Piper nigrum) in 250 ml water for 20 minutes. They take it directly, go to bed and cover themselves with a bedsheet. This is the commonest way of treating cough. Tribal peoples of Chimtipur have a modified way of treating this disorder. They pick 7-11 leaves from the Basil plant (Ocimum sanctum), 2gm Ginger (Gingiber officinalis) and seven Black Pepper fruits (Piper nigrum). They mix all these in 250 ml boiling water. After filtering, they add 100ml boiled milk and 10gm sugar. This extract is taken twice or thrice a day. Tribal peoples in Chhindi village use Ajwain seeds (Carum copticum). 10gm crushed seeds are tied in a cotton cloth and smelled frequently.
A few tribal people prepare Vasaca (Adhatoda vasica) extract and give it to a child suffering from cough and cold. Tulsi leaves (Ocimum sanctum) extract is given in mild cough. Mustard oil (Brassica compestris) is applied externally over the lower surface of the foot and a few drops are dropped in the nostrils for relieving a cold.
Tribal peoples of Jaitpur use another way to treat this ailment. They add 3gm crushed Black Pepper and 20gm old Jaggery in 50gm curd. This mixture is taken four times a day to cure a cough and cold.

Fever
6gm each of Amla (Emblica officinalis), Chitrak (Plumbago zeylanica) and Ghost Tree fruit (Ficus religiosa) are added to 40ml of water. This mix is boiled for 25 minutes and taken after filtering it. This extract is said to be very effective if taken thrice a day. Sometimes, tribal people prepare a powder of this material and take it directly. This is good in all types of fever.
Harra (Terminalia chebula), Kutki (Picrorhiza kurroa), Amaltas (Cassia fistula) and Amla (Emblica officinalis) in equal amount are crushed in a mortar and boiled in water. 5ml Honey is also added. This medicine for curing fever is used by the Gonds of Harra Ka Char. Unripe Mango Juice (Mangifera indica) is given in the fever of sunstroke. Tribal peoples in Bijouri prepare extract of Jungli Harra (Terminalia chebula), Clove (Syzygium aromaticum), Bark of Neem (Azadirachta indica), Ginger (Gingiber officinalis), Nagarmotha (Cyprus rotundus) and Giloy (Tinospora cordifolia) 20gm each. They take this extract thrice a day and say it is a wonderful medicine for curing various types of fever.
Tribal peoples of this region sometimes fast for a day or two. Sago (Manihot esculenta), milk and light food are given to the patients suffering from fever.

Dysentery
Tribal peoples in Patalkot treat dysentery by giving salty water to the patient. They prepare a powder of dried Cumin seed (Cuminum cyminum), Mango Seed (Mangifera indica), Aniseed (Foeniculum vulgare) and Ginger (Gingiber officinalis). This powder is given four times a day. This cures dysentery. In severe cases, it is taken six times a day. Some tribal peoples apply Ginger extract (Gingiber officinalis) near the navel. Aniseed (Foeniculum vulgare) 12gm and 6gm Cumin seed (Cuminum cyminum) taken with water is good in dysentery. Powder of dried Amla (Emblica officinalis) and Harra (Terminalia chebula) is good for this disorder.
In Gaildubba, tribal peoples prepare extract of Giloy (Tinospora cordifolia), Dry Amla (Emblica officinalis), Nagarmotha (Cyprus rotundus), Bel (Aegle marmelos) and Coriander leaves (Coriandrum sativum) 10gm each. They give this extract to the patient suffering from severe dysentery.

Worms
This is a common disorder among tribal children. Tribal peoples have various applications of medicinal/ common plants to cure this ailment. They take two big Tomatoes (Lycopersicum esculantum) and mix them with crushed Black Pepper (Piper nigrum). They give this mixture to worm affected children. This is a good medicine. No food is given to the child for the next two hours. Worms are killed and the children become healthy.
Ajwain seeds (Carum copticum) mixed in Jaggery are given in worms in Rated. Ajwain seeds (Carum copticum) 0.5gm and a little black salt make a good medicine for this disorder. 10gm extract of Moringa fruit (Moringa oliefera) and honey are good in children. Tribal peoples in Loutia give Mulberry fruits (Morus alba) mixed with the coat of Pomegranate (Punica granatum) fruit to worm affected children. It cures quickly.

Headache
Reetha bark (Sapindus emarginatus) is washed in boiling water which is then dropped in the nostrils to cure headache. Some tribal peoples apply fresh Mint leaves (Mentha arvense) to the head. Roots of Madar (Calotropis procera) are smelled by a few tribal peoples. They say it relieves the pain. Kaner leaves (Thevetia nerifolia) dried and mixed with Coconut Oil are applied to the head for relieving pain. Gwar leaves (Aloe vera) 50gm are mixed with Wheat powder (Triticum aestivum); small balls are prepared and kept in a pot for 2-3 days. The balls are taken once a day to relieve the pain. Lemon leaves (Citrus aurentum) crushed with salt are applied externally. According to Bhumka, Madar leaf extract (Calotropis procera) is dropped into the nostrils to cure this ailment.
Arand roots (Ricinus communis) and Black Pepper (Piper nigrum) are crushed and filtered. It is applied to the head to cure headache.

Dandruff
Tribal peoples of Patalkot apply Lemon juice (Citrus aurantum) and Coconut Oil (Cucus nucifera) to the scalp. They wash their hair with Reetha fruits (Sapindus emarginatus) twice a day in dandruff. Reetha fruits (Sapindus emarginatus) are dipped in water overnight and this water is used in the morning as a shampoo. A few tribal peoples use Coconut Oil (Cocus nucifera) 100gm and Kapur 4gm for curing dandruff. Sometimes they add the juice of two or three Lemons (Citrus aurantum) in a bucket full of water and wash their hair in it. This is an effective way to cure dandruff. Paste of dry Amla powder (Emblica officinalis) is prepared and applied to the head. It gives strength to the hair roots.

Eczema or Fungal Infections
Tribal peoples cure eczema in a traditional way. 100ml of Mustard oil (Brassica compestris) is added to an iron pot. It is boiled and 50gm Neem leaves (Azadirachta indica) are added. Oil is filtered into a bottle. A little Kapur is added. This is an effective treatment. Sometimes they take Neem leaves orally. Marigold leaves (Tagetes erecta) and Titi leaves (Cassia tora) are taken in an equal amount and crushed. This infusion is applied over the affected part. Palash seed (Butea monosperma) oil is good in eczema. Tribal peoples massage with Palash oil often to avoid eczema.

Glossary in Ayurveda

Aap: Water element.
Abhyanga: oil masssage.
Agni: digestive fire, synonymous with properly balanced cell metabolism in Western medicine.
Akasha: Ether or space.
Alochaka pitta: Form of pitta governing vision. Ama: residual impurities deposited in the cells as the result of improper digestion. Also mental ama, impure or negative thoughts and moods.
Anna:Food.
Annamaya kosha: Physical or gross body.
Apana vayu: Downward moving vayu.
Arishta: Symptom suggestive of death.
Artava: Menstrual Blood.
Artavaha srotas : Menstrual channels.
Asana: Posture, third stage of yoga.
Asthi: Bone.
Avalambaka Kapha: Form of Kapha in chest.
Avasthapaka: Primary phase of digestion.
Basti : enema
Bhasma: Residue after incineration
Bhutagni : digestive fire governing element.
Charak: Great Ayurvedic profounder who has written one of the classic Ayurvedic text Charak Samhita.
Charaka samhita: One of the oldest Ayurvedic text
Churna: Powder of medicine
Chyavanprash: A formualtion based on honey, amla and other 45 ingredients.
Dhatu: one of the body's seven basic constituents
Dinacharya: daily routine
Dosha: three basic metabolic principles connecting the mind and body and biological humour.
Dosha vaishmya: pathological condition of dosha
Emetic: Medicine that produces vomiting
Fomentation: Treatment by warm and moist application to skin
Gout: Metabolic disease marked by acute arthritis and inflammation of the joints
Grahani : Chronic diarrhoea, malabsorption syndrome in the small intestine
Gulma : Any tumor, lump or diverticulosis
Guna: fundamental natural quality (e.g., dry, moist, hot, cold, etc.). Also applied to sattva, rajas, and tamas, the "three gunas"
Guru: type of attribute, heavy, spiritual teacher, Grishma, Summer, Teacher
Halasana : Plough posture
Hath Yoga : Yoga of physical postures
Hemant: Early winter
Hima : Type of attribute, cold
Jala neti : Yogic cleansing of nasal passages by water
Jatharagni : Digestive fire, responsible for the digestion and transformation of food material
Kapalabhati: Kriya and pranayama that cleanses respiratory tract
Kapha:the dosha responsible for bodily structure
Kathina: Type of attribute, hard
Katu: Pungent or spicy
Khara: Type of attribute, rough to touch
Kleda: Subtle waste product
Kledaka kapha: form of kapha governing digestion
Kundalini: Potential energy lying dormant at the base of the spine.
Laghu: type of attribute, light
Langhana: fasting, reducing therapy
Mahabhuta: Basic five elements (space, air, fire, water and earth)
Mahamarma: One of the three major marma
Majja: Nerve tissue and bone marrow
Mala: Metabolic end-products
Mamsadhatu: Muscle tissue
Manda: Type of attribute, slow pachaka pitta, form of pitt chakra
Mandagni: Diminished digestive capacity
Mantra: Sacred sounds
Marma: A junction point between consciousness and matter or weak Vital points.
Mayurasana: Yoga posture like peacock
Meda: Fat tissue
Mridu: Type of attribute, soft
Mutra: Urine
Mutravaha srotas: Urinary system
Nadi pariksha: Pulse examination
Nadi vigyana: Pulse diagnosis
Nasya: Nasal administration of therapy
Nauli: Action like pitching of boat in stormy sea
Nidana: Etiological factor or diagnosis of disease
Nidana panchaka: Five ways to diagnose a disease
Nirama: Without ama or toxic substance
Ojas: The purest expression of metabolism; the final end product of correct digestion and assimilation of food
Panchakrama: The five cleansing (purification) methods to get rid of excess Doshas.
Parpati: medicinal preperation of sulphur and mercury
Pitta: the dosha responsible for metabolism (closely identified with agni, the body's vital heat)
Poorvakarma: Procedures done prior
Pradhana: main, prominent
Pragya aparadh: the "mistake of the intellect" (i.e., identifying with the part and losing the whole)
Prakriti: primal nature, natural state, constitution
Prana: It is vital energy (life-energy) which activates the body and mind. Prana is responsible for the higher cerebral functions, the motor and sensory activities. The prana located in the head is the vital prana, while prana which is present in the cosmic air is nutrient prana. There is a constant exchange of energy between vital prana and nutrient prana through respiration. During inspiration, the nutrient prana enters the system and nourishes the vital prana. During expiration, subtle waste products are expelled.
Pranavaha srotas: respiratory system
Pranayama : respiratory exercise, also called "balanced breathing"
Prashama: alliviation of dosha
Prithvi: element earth
Purisha: stool, faeces
Rajas: the intermediate principle of energy among the three qualities of nature
Rajasic: having the nature of Rajas (Kings)
Raktadhatu: blood
Raktamokshana: blood-letting (type of panchakarma)
Ranjaka pitta: form of pitta colouring the blood
Rasa: plasma, taste
Rasayana: Traditional Ayurvedic herbal or mineral preparation for longivity and rejuvenation
Ritucharya: seasonal behaviour
Roga: disease
Roopa: symptom
Sadhaka pitta: type of pitta governing the brain
Sama: with ama or toxins
Samana vata: equalising form of five vata types
Samprapti: pathogenes
Samsarga: duel vitiation of dosha.
Shishir: winter
Shita: type of attribute, cold
Shleshaka: form of kapha
Shleshaka: form of kapha lubricating joints
Shodhana: purification, detoxification
Shukra: reproductive tissue
Snehan: fomentation
Snehana: oleation therapy
Sthana saushraya: localisation, stage of pathogenesis
Sushruta: author of Sushruta Samhita, ancient Ayurvedic surgeon
Sweda: sweat
Swedavaha srotas: system for sweat
Tamaka shwasa: bronchial asthma
Tamas: the lower principle of inertia of omni substances
Tamasic: having the nature of tamas
Tarpaka: form of kapha governing brain and nerves
Teja: premordial element, fire
Tejas: mental fire
Tikta: bitter
Tikshna: form of attribute, penetrating
Trataka: steady gazing
Tridosha: The three bodily organizations -Vata (air). pitta (fire) and Kapha (water) -which govern the psychosomatic activity of daily living
Udanavata: upward moving type of vata
Upadhatu: offshoots of tissues
Upadrava: complication
Ushma: Hot
Vamana: medicated emesis
Vasa: fact of the muscles
Vasant: Spring
Vata: the dosha responsible for all movement in the body, biological air humor.
Vata vyadhi: diseases due to aggravation of vatas
Vataj: due to vata
Vayu: another name for vat
Vedas: ancient books of knowledge presenting the spiritual signs of awareness
Vipaka: metabolised part of drug, the after taste of food in the body
Virechan: Purgation
Vishesh: Special
Yakrit : Liver
Yoga: psycho physical practices aimed at self knowledge

Pranayama in Ayurveda

Pranayama is the fourth constituent of yoga. It is very helpful in making mental and spiritual progress. It is equally important for physical improvement and maintaining health. Breathing is the most essential means of sustaining human life. We can live for some time without food, water, but without inhaling and exhaling air, it is not possible to liver longer than a few minutes.The ordinary way of breathing is to inhale and exhale in a regular manner, that is, inhaling, retaining and exhaling in a regulated and natural continuity. Such natural breathing, when controlled and prolonged successfully, is called pranayama or the science of breathing.Breathing properly practiced, cures all diseases, but improperly done, it cause all ailments. By irregular breathing many troubles like hiccups, cough, asthma, headache, earache and eye diseases etc. are caused. The aspirant should put himself under the tuition of an instructor who after duly considering the locality, time, physical capacity and the nature of health of the aspirant can give correct directions.It practiced along with the yogic postures, the effects or benefits purification of body and minds has inevitably to practice this part of yoga.The yoga sutra says that by the practice of yoga impurities disappear and knowledge begins to shine and culminates in self-realization.
Precautions:The breathing exercises should be done at leas three or four hours after meals and the food should consist mostly of milk, ghee, rice, porridge, bread, vegetables, khichari, fruits, and dried fruits which are easily digestible and absorbable objects may be preferred.Patients having high temperature and pregnant woman should not in any case take breathing exercises. This is equally applicable also to those who are hungry or have their stomachs full. The breathing exercises should not be taken after merely reading books on the subject or even observing others at practice of these. In the earlier stages the exercises should be done under the guidance of experienced instructors.For acquiring the power of meditation, breathing exercises should be done, while keeping the spinal cord, waist, chest and neck in one straight line only. Then the exercises will give the desired results.For gaining the fullest benefit from the breathing exercises, one should control one's diet, behavior, activities, actions, sleeping and working hours. These rules must be strictly observed.The postures and the breathing exercises should not be taken in an atmosphere of smoke, dust foul smell or dampness. If this rule is not adhered to, more harm is possible than good.
Types of Pranayama:

1. Ujjayi Pranayama

2. Surya Pranayama

3. Sitkari Pranayama

4. Shitali Pranayama

5. Bhastrika Pranayama

6. Bhramari Pranayama

7. Murchha Pranayama

8. Plavani Pranayama

Benefits:The yoga sutra says that scientific breathing (Pranayma) dispels the curtain of darkness concealing knowledge. It enables the mind.

Yoga and Meditation

Yoga the science of man, based on ancient Indian wisdom and culture, is an art of living a healthy, balance, peaceful and contended life. Yoga, being a total integrated system, studies in man in wholeness - Body, mind and spirit and is integrated to certain principles, ideas, values. attitudes and a way of life for personal and social benefits. Conceived by the great sages in their quest for self - realisation, it has come to be recognized during its long travels from the hermitage to the cities, as the science of man, philosophy of life, a code of conduct and attitude and on approach, as well as on art of living, which is capable not only of ensuring physical well - being, mental peace, harmony, moral elevation but also the spiritual uplifts of man. It must however be kept in mind that is a long and arduous journey calling for preservance, persistence, dedication and total surrender. There is no Instant Yoga. It is not a question of mere closing one's eyes or of sitting in a posture. it involves cultivation of an attitude and approach to life. It must not only be a philosophy to be imbibed but a practical philosophy to be lived. It is therefore, not enough to think of Yoga but to do it and to live in our lives. It also necessary to understand that Yoga is not a substitute for action. Human effort is indispensable. The transformation is not at the cost of action but to enable us to perform our duties more efficiently, more effectively and honestly.
Yoga had recognised and accepted the importance of the mind and the subconscious over the total human personality much earlier than modern psychology did in its present form. Yoga is step wise, stage wise eight fold path to final liberation from pain and suffering. These steps progressively take us to the highest state of creativity, of discriminative knowledge and toward attaining the desired perfection.

Dhara
Shirodhara is traditionally used to calm the nerves, harmonize Vata constitutions, balance all kinds of mind imbalances, restore the nerves, release stored emotions, and purify the mind. In Ayurvedic Medicine, it is considered an important tool in the pursuit of higher states of consciousness. Shirodhara has been traditionally shown to help with fatigue, mental exhaustion, anxiety, insomnia, some mental disorders, headache, excessive thinking, nervousness, and many other conditions commonly affecting Americans in today's active lifestyle. Most people will commonly notice many of the following after Shirodhara: reduction in stress, reduction in excessive thinking, calming of the emotions, release of negative emotions, improved sleep, improvement in insomnia, vivid dreaming, muscle relaxation, improvement in mood, centeredness, a reduction in anxiety, alleviation of mental anguish, and a temporary blissful state. Many people experience profound levels of insight and emotional healing after Shirodhara. In essence, it calms the body, mind, and spirit.It is an amazing effective treatment for balancing the Vata dosha and the mind in general. It works on the cerebral system, helps in relaxing the nervous system and balancing the Prana vayu around the head. It improves the function of the five senses, helps in insomnia, stress, anxiety, and depression, hair loss, and fatigue, and makes one calm and fresh.Dhara is performed on patients as an effective nervine tonic and as a remedy for psychosomatic disorders. In this process, some herbal oils, medicated milk, medicated butter milk etc., are poured on the forehead in a special method for about 45 minutes. Indicated for neurological diseases, insomnia, depression, chronic head-aches, sleeplessness and burning sensation in the head.We recommend a course of 7 to 28 days to experience full benefit.
SirovasthyThis is a treatment for brain strength. This therapy is an excellent remedy for facial palsy, headache and various neurological disorders connected with the brain. Certain lukewarm herbal oils are poured into a cap fitted on the head for 15 to 60 minutes per day. It is useful in facial paralysis, headache, visual problems, memory ailments, disturbed sleep, sinus, chronic cold, etc.
Nasyam
This is the ancient Ayurvedic therapy for sinusitis, migraine and chronic cold. The inhalation of medicated herbal preparations, decoctions, oils, ghee etc. helps to eliminate the morbid factors (Kapha dosha) from the head and neck area. This also includes gently massaging your body from the shoulders upward. Herbal juices, medicated oils etc., are applied the through nose for 7 to 28 days. This treatment is highly effective for certain kinds of headaches, paralysis, mental disorders, certain types of skin diseases etc. Nasyam stimulates nervous tissues, enhances the functions of eyes, nose, and ears and induces sound sleep. Effective treatment for: Sinusitis, Dental Problems, Ear and Eye Diseases, Facial Paralysis, Migraine, etc.

Rasayana

Rasayana, a Sanskrit word (with literal meaning: Path (ayana) of the Juice (rasa), or Elixir vitae), is used to describe chemistry and alchemy, and chemistry is generally called Rasayan Shastra in Sanskrit, Marathi, Hindi, Kannada and several other Indian languages. Ancient rasayana texts center around the use of prepared forms of mercury (see samskaras), as do occidental alchemical texts. However, there is also ample mention of the preparation of medical tinctures in the ancient science of rasayana; rasayana is in fact a part of Ayurveda. Ayurveda, the oldest health science has eight branches. Rasayana (rejuvenation) is one of them.

Rasa has different meanings like "taste“, “essence", "flavor”, ”juice”, or “emotion", but is not limited to any of these. In therapeutic process Rasa is concerned with the conservation, transformation, and revitalization of energy. Rasa nourishes our body, boosts immunity and helps to keep the body and mind in best of health. Rasayana describes an herbal preparation that promotes a youthful state of physical and mental health and expands happiness. Rasayana herbs have high levels of both safety for daily use and effectiveness. They are given to small children as tonics, and are also taken by the middle-aged and elderly to increase longevity.

Rasayana herbs and formulas are often confused with the categories of adaptogens, amphoterics, alteratives and tonics, even though they are not identical. Rasayanas affect the body in a general way, i.e. they may affect the immune system rather than the lungs. They are nontoxic in normal doses and are amphoteric, in that they won't over-tonify the body. Tonics will build up or stimulate the body towards normal health but can be over-tonifying. Alteratives will help normalize physiology, but do it through gentle eliminative functions that tend to focus on one or more organs, so are quite different. Amphoteric herbs seem to have a built in buffer that will help the body achieve homeostatic or allostatic balance, building or eliminating to achieve physiological equilibrium. While all rasayanas are amphoteric, some amphoteric herbs can be specific to an organ and are thus not rasayanas. Both rasayanas and adaptogens are nontoxic, and amphoteric, but adaptogens tend to work on a body-wide basis, by stimulating the HPA axis and the neuroendocrine system. Some rasayanas do not stimulate the HPA axis or may focus somewhat more narrowly on major systems of the body such as the digestive or immune systems.

The aim and types of Rasayana Rasayana therapy enriches rasa with nutrients to help one attain longevity, memory, intelligence, health, youthfulness, excellence of luster, complexion and voice, optimum development of physique and sense organs, mastery over phonetics, respectability and brilliance. Types of Rasayana Kamya Rasayanas are promoters of normal health. These boost body energy levels, immunity and general health.

Types of Rasayana

1.Pranakamya – Promoter of vitality and longevity Medhakamya – Promoter of intelligence. 2.Srikamya – Promoter of complexion.

3.Naimittika Rasayanas help to fight a specific disease. In pursuit of these matters, herbal prescriptions with many herbal substances, preserved in ghee and honey are given.

Chyawanprash is one of the traditional rasayanas. Specific adaptogenic herbs are also included in rasayanas including amla, shilajit, ashwaganda, holy basil, guduchi and shatavari. Several rasayana herbs have been tested for adaptogenic properties: The whole, aqueous, standardized extracts of selected plants (Tinospora cordifolia, Asparagus racemosus, Emblica officinalis, Withania somnifera, Piper longum and Terminalia chebula) were administered orally to experimental animals, in a dose extrapolated from the human dose, following which they were exposed to a variety of biological, physical and chemical stressors. These plants were found to offer protection against these stressors, as judged by using markers of stress responses and objective parameters for stress manifestations. Using a model of cisplatin induced alterations in gastrointestinal motility, the ability of these plants to exert a normalizing effect, irrespective of direction of pathological change was tested.... All the plant drugs were found to be safe in both acute and subacute toxicity studies. Studies on the mechanisms of action of the plants revealed that they all produced immunostimulation. The protection offered by Tinospora cordifolia against stress induced gastric mucosal damage was lost if macrophage activity was blocked. Emblica officinalis strengthened the defence mechanisms against free radical damage induced during stress. The effect of Emblica officinalis appeared to depend on the ability of target tissues to synthesize prostaglandins. Recent data obtained with Tinospora cordifolia have led researchers to suggest that it may induce genotypic adaptation, further opening the arena for more research and experimentation. Rasayana formulas Classical formulations such as Amrit Rasayana, Brahm Rasayana, Jawahar Mohra, Kamdugdha Ras, Laxami Vilas Ras, Laxman Vilas Ras, Madanoday Modak, Makrdhawaj vati, Manmath Ras, Mukta Panchamrit Rasayana, Nari Kalyan Pak, Navjeevan Ras, Navratna Ras, Navratnakalp Amrit, Panchamrit Ras, Paradi Ras, Ramchuramni Ras, Rattivalbh Pak, Shukar Amrit Vati, Smritisagar Ras, Suvarn Malini Vasant, Suvarn Vasant Malti, Swapanmehtank, Vasant Kusmakar Ras, Visha Rasaayana, Vrihda Vangeshwar Rasa. These classical Rasayana formulas, contain a large number of ingredients, including minerals, pearl, coral and gems, and include a specially processed (samskara) mercury (the word ras indicates mercury as an ingredient). Because of negative publicity and cost factor, the use of the classical rasayana formulas has declined considerably, and most of the preparations available now have herbal ingredients with a couple of mineral and animal products. The non-availability and wild life protection act has made the use of musk, amber and parts of wild-life animals, nearly impossible.

The current Rasayana formulas are based on such ingredients as amla (Emblica officinalis which has very high stable Vitamin C), Terminalia belerica, Terminalia chebula, Shilajit (a mineral exudate high in fulvic acid), Long pepper, Black pepper, Ginger, processed Guggul, Guduchi, Ashwaganda, Shatavari and similar ingredients. Here are some of the best known rasayana remedies and their modern uses. Since rasayana formulas are general and nontoxic,they are frequently prescribed with more specific formulas that address specific concerns. Nonetheless they may also have specific affinities as shown:

1. Alarasayana (standard formula). Blood tonic.

2. Chandanadi powder (standard compound). Anti toxic, anti cancer,energy

3. Gokshuradi Guggulu pills (Sarngadhara Samhita). Anti toxic,urinary tonic

4. Kaisara Guggulu pills (Sarngadhara Samhita). Anti cancer, anti toxic

5. Kanchanara Guggulu pills (Sarngadhara Samhita). Anti cancer

6. Shilajita Triphala pills (Shilajita with Triphala) for Diabetes, anti toxic,

7. Trikatu pills (Piper longum, Piper nigrum, Zingiber officinalis) Digestive

8. Triphala pills (Emblica officinalis / Terminalia belerica / Terminalia chebula) Digestive, anti toxic. laxative

9. Triphala Guggulu pills are made from Guggulu gum resin (Commiphora wightii), Triphala (Emblica officinalis / Terminalia belerica / Terminalia chebula) and Pippali fruit (long pepper / Piper longum). (Sarngadhara Samhita). Anti toxic, anti cancer

10. Yogaraja Guggulu pills (Bhaisajya Ratnabali). Nerve tonic

11. Chyawanprash (standard formula) Lung tonic.