Concept of health, mind and disease, a comparison of ayurveda with homoeopathy

Concept of Health
Mind & disease, a
comparison of Ayurveda
with Homoeopathy
Dr. Subhash chand,
Chief medical officer, NDMC
Ex. Asst. Research officer , CCRH

THE DETAILS OF THIS PAPER PAPER ARE
PRESENT ON
OUR WEBSITE


http://homoeopathyaddedvalue.com

ABOUT SUPREME TRUTH


Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-PurnnamUdacyate
Puurnnashya Puurnnam-Aadaaya Puurnnam-EvaAvashissyate ||
Om Shaantih Shaantih Shaantih ||
Meaning:
1: Om, That is Full, This also is Full, From Fullness comes
that Fullness,
2: Taking Fullness from Fullness, Fullness Indeed Remains.
3: Om Peace, Peace, Peace.

DR. C.S.F. HAHNEMANN
AUM HAHNEMANNAY NAMAH

AN EARNEST REQUEST
The aim of this presentation is not to establish the superiority of
one system over the other nor to suggest forcible introduction of
any of these concepts into either of them. Hahnemann‘s
concept of Totality of symptoms to acquire the knowledge of
disease and drug proving to acquire the knowledge of
medicines and the current different modes of application of law
of similar are complete in themselves and if properly practiced
do not need any short cut or explanation. Any attempt to short
cut this process through any theory of knowledge of disease or
drug is welcome but not a substitute to the basic principles of
Homoeopathy. This paper is an attempt to highlight the
importance of few principles of Ayurveda which if introduced in
Homoeopathy can act as ideal short cut in the selection of
appropriate remedy. Some of these are already practiced in
Homoeopathy under different contexts.

Concept of health, Homoeopathy





a new therapeutic law,
new meanings to the concept of health,
disease and cure which were entirely new at
that time period in Europe and Germany.
The concept of Trinity of life i.e. Mind, body
and vital force was something which was
little or probably not known at that time.

Definition of health: aphorism 9 of Organon
―in the healthy condition of man, the spiritual
vital force (autocracy), the dynamis that
animates the material body (organism), rules
with unbounded sway, and retains all the
parts of the organism in admirable,
harmonious, vital operation, as regards both
sensations and functions, so that our

indwelling, reason-gifted mind
can freely employ this living,
healthy instrument for the higher
purposes of our existence”

Importance Of Reasoning Faculty,
Higher Purpose Of Life
“our indwelling, reason-gifted mind can
freely employ this living, healthy instrument
for the higher purposes of our existence‖
speaks about meaning and purpose of life after
attainment of perfect health through medication
and also stresses upon the importance of
reasoning faculty of the mind to attain the same.
 Both of these concepts have yet to be explored
in their detail in Homoeopathy but these have
been amply explored in completeness in Vedas
and Upanishads in India.


Purpose Of Life, As In Ayurveda
According to the Vedas, the purpose of human
life is to strive for the following
four Purushartha (Great Goals) —
Dharma (pursuing one‘s religion),
Artha (attaining economic development),
Kama (accomplishing regulated sensegratification) and
Moksha (attaining liberation).
The basic requisite for attaining all the
four Purushartha is Arogya (health). The
greatest enemy of Arogya is Roga (diseases)
that are the main obstacles for the human
beings in their path to the Great Goals

Value of Arogya ( health), As In Ayurveda
Charaka, one of the founding-fathers of
Ayurveda wrote in his magnum
opus, Charaka-Samhita, thus:

Dharm artha- Kama Mokshanam
arogyam Moolamuttamam Rogaastasya
paharttaraha- Shreyaso- Jeevitasya
Cha

Vital Force Versus Physical World






Hahnemann during his life time could not further
explore the dynamic concept of vital force with
respect to mind and physical body
how this dynamic force interacts and produces
changes in our mind and physical body brought on
by food and changes in atmosphere in the form of
climate and how changes in the physical body
brought on by accidental happenings influence
the workings of dynamic vital force.
the dynamic concept of Vital force forced
Hahnemann to accept dynamic causes i.e. miasms
as the cause of disease and accordingly use of
medicines shifted from crude to dynamic one to set
the dynamic disturbance of vital force.







Hahnemann recognizes animal magnetism i.e.
Mesmerism as a therapeutic system acting on
lines similar to Homoeopathy in aphorism 293 of
Organon
also recognizes use of magnets on similar lines in
aphorism 283.
But several questions related to this new approach
still remain unanswered in Homoeopathy as to how
apart from dynamic influences, the material things
like food, crude medicines, mother tinctures,
physical changes in the environment in the form of
day, night, temperature, humidity and climate etc.
influence our body in a negative or positive way.

This problem of linking vital force with mind
and physical body finds suitable explanation in
Ayurveda which is based on Tridosha theory (
at body level) and Triguna theory (at mind
level) of health, disease and preservation of
healthy state.
 The three doshas at physical level and three
gunas at mental level can be considered as
the biological and psychological forces of our
vital force through which it operates on the
body and maintains an equilibrium and health


BASICS OF AYURVEDA
the universe evolved out of the ‗un-manifested‘
(Avyakta), which implies Prakriti (primordial
matter)
and
Purusa
(primordial
consciousness).
 Mahan (intellect) then evolves from Avyakta,
and Ahamkara (ego) follows.
 Ego
has
three
different
qualities
(Gunas): Sattva (the pure), Rajass (the
dynamic),
and
Tamass
(the
inert). Sattva and Rajass together then produce
eleven Indriyas (sense and motor organs known
as
Jnanendriyas
and
Karmendriyas)
and Manas.


BASICS OF AYURVEDA
The Gunas, Tamass and Rajass combine to
produce five Tanmatras (energy quanta), which
in
their
turn
produce
the
five Mahabhutas (elements in the ancient
sense, sometimes also called proto-elements).
From these Mahabhutas the entire material
world is made up. Living beings consist of
the Mahabhutas as well as the Indriyas. In the
human body these five Mahabhutas are
explained
in
terms
of
Doshas,
Dhatus and Mala etc.‖

BASICS OF AYURVEDA
Man is a microcosm of the very world that he
inhabits. This implies explicitly that whatever
man is made up of, the world too is made up of
those same things or elements, but of different
combinations and degrees.
 Here,
by
elements
is
meant
the
five Mahabhutas—that is, Akasa, Vayu, Tejas,
Ap and Prithvi. The earth and man are made up
of these five elements.
 All living beings on the earth, including the nonliving too, are made up of these same five
elements in varying degrees, specific to each
form, matter and species, and according to a
predetermined ratio that cannot be changed.


BASICS OF AYURVEDA
These five elements combine with each other
to form the three humors of Vata,
Pitta
and
Kapha
(also
called
as
the Tridoshas in unison) which is the
cornerstone of Ayurvedic philosophy.
 These can be considered as three dynamic
attributes of the vital force at physical level
through which it controls the functioning of
the physical body.


PHYSICAL DOSHAS: TYPES
At physical level, the three doshas i.e. Vata,
Pitta and Kapha alone or in combination
produce seven basic types of prakriti‘s or
constitution .e. Vataja, Pittaja, Kaphaj, Vataja
kaphaja, Pittaja kaphaja, vataja pittaja and all
three combined as vataja, kaphaja and pittaja.
However the different combinations of different
degrees of these doshas as defined in Ayurveda
give rise to sixty three different types of
combinations with specific symptoms and
treatment for each of them

BASICS OF AYURVEDA




Health is defined as Samadoshah samagnishcha,
samadhatu malakriyah,
prasannatmendriya
manah swastha iti abhidhiiyate.” (Shushruta
Sutrasthanam 15, 41)
―The one whose ‗doshas‘ are balanced, whose
metabolism is balanced, whose tissues and
eliminations are normal, and whose senses and mind
are centered in the self, is considered healthy and
remains full of bliss.‖ This important quotation reveals
the natural condition of the mind as a state of
happiness. The first half of quotation elaborates
about physical fitness while second half defines state
of healthy mind which is also an inevitable part of
healthy individual.

BASICS OF AYURVEDA






In Ayurveda, human being is a combination of mind,
senses, body and soul. The body is only an
instrument and not the end to be achieved therefore a
body free from disease is of root value to attain
pursharths like dharma, artha, kama and moksha
during life time as explained earlier.
This physical body is the house of Jeevatma or the
individual soul. The complicated combination of mind,
body, senses and atma is meant to achieve these
purshartha in life,
Basically senses are developed to maintain functional
coordination between the body and external world.
The mind and intelligence in association with the
special senses get knowledge of the external world
and accordingly changes take place in the body
which indicates existence of life.

BASICS OF MIND






Mind is also considered as a sense organ which has
the qualities of both knowledge as well as action
indria ( Gyanendriya as well as karmendriya).
Manas is without any rupa. It is nirvikara. As it is
Ateendirya swaroopa i.e. it cannot be understood
through senses, it can be understood only through
lakshanas or manifestations. Man is exposed to
vednas or sufferings like sukha( happiness), dukha,
vichara, krodha, kama etc. only through manas.
Under the influence of sukha and dukhas, the ragas
and dweshas, or through improper association of
mind with sense organs, diseases are bound to
occur not only in the functioning of mind but also of
body

CONTENTS OF MIND OR MANO VISHYAS
Chintyam ( thinking),
 Vicharam
(prolongation and expansion of
thoughts),
 Ooham (Imagination of past, present and
future),
 Dhyeyam (Deep thinking and concentration on a
thought of object),
 Sankalpam (planning), and
 Yatkinchit (All the other things which man can
perceive).


MIND: ITS GUNAS
Satwa, Rajas and Tamas are three gunas of
mind.
 Satwa is the condition of balance of mind.
 Rajas and Tamas gunas vitiate the mind and
therefore are called mind doshas.
 The balanced condition of these doshas is
the basis of mental health and their
imbalance is the cause of mental diseases.
 Lightess, light, awareness, happiness, good
intelligence are properties of Satwa. Satwa
guna is responsible for perceiving senses.


MIND: ITS GUNAS
Rajass is more active and also activates other
functions of mind. Activity and excitement are
properties of Rajas guna. All sorts of desires are
due to Rajas guna. Rajas guna is responsible
for all sorts of activities and variation in different
desires which produces different types of mental
diseases.
 Tamas is heavy and motionless. Unawareness,
inactivity, inertia represent it. It also disturbs the
perception of sense organs as well as mental
processes. It is responsible for false knowledge,
laziness and excessive sleep.


RELATION OF PHYSICAL DOSHAS
WITH GUNAS OF MIND
There is a relation of Mano doshas with
Sharira or the physical dosha.
 Rajas and Tamas are the doshas of manas
which have relation with tridoshas.
 In Vata dosha, Rajo guna predominates,
 In Pitta, Satwa guna,
 In Kapha, Tamo guna predominates.


CHITTA OF MIND OR CHITTA BHUMI: FIVE STATES







Kshipta, Moora, Vikshipta, Akagra and Nirudha.
Kshipta has the dominance of rajoguna, so it is
asthira and chanchala and it becomes pravrutta (
inclined) towards the dukhadivishaya.
Moora has the dominance of tamoguna so it is
vivekshunya and there is no vivechana of
karyaakarya during this stage. It becomes pravrutta
for the opposite bhavas of krodha. In this there is no
conclusion or decision about what to do or what not
to do, as it is atyanta tamasika.
Vikshipta stage has dominance of Satva guna. In this
state the chitta is devoid of dukhadi sadhana and
gets pravrutta towards sukha sadhana such as
sukhadadivishaya. The chitta has sthriata for some
time.

CHITTA OF MIND OR CHITTA BHUMI: FIVE STATES
In Ekagra state, chitta concentrates on only one
vishaya.
 In Nirudha avashta, the chitta is in nirodha
avashha. There is nirodh of all the vruttis. In
Ekagra, there is nirodha of bahya vruttis, but in
Nirodha, there is laya of samasta vruttis and
samskaras.
 In First two states reflect excess of Rajas and
Tamas and third stage reflects balance of the
three and last two states are predominance of
Satwa guna therefore last two states do not
cause any disease in the body. All sorts of
disease occur duing first two states of mind


CLASSIFICATION ON BASIS OF DEGREES OF
SATWA GUNA
 Pravara Satwa,
 Madhyam Satwa and
 Avar Satwa.
Persons with Avar Satwa (deficiency of
Satwa guna) find difficulty in maintaining
social and environmental balance and in
stressful conditions are more prone to all
sorts of mental and psychosomatic disorders.

CAUSES OF SUFFERINGS AS IN
VEDAS/UPANISHADS


Vedas and Upanishads categorise all the problems faced in life in
three basic types as Adi bhautik or physical , adi devik or divine or
prakriti and adhyatmik or spiritual or related to mind



Adi bhautik (Physical)- Related mainly to body i.e. panch
mahabhuta; e.g. hunger/thirst, snake bite, wars or fights with
other living beings
Adi Devik (Divine)- Generated by Prakriti, e.g. Extreme weather,
earthquake, excessive rain or lack of it
Adhyatmik (Spiritual)- Related to the Mental plane, e.g.anger,
greed, infatuation, recurring doubts, infidelity etc.
On similar lines for practical purpose, Ayurveda recognizes three
factors i.e. Praygaapradha, Asatmendriarth sanjog and Prinama
as the root cause for all sorts of diseases affecting the mankind.
This is based on complicated combination of mind, body, senses
and the environment in Ayurveda.





AYURVEDA: CAUSES OF DISEASE








Praygaapradha, Asatmedriarth sanjog and Prinama are
considered as the root cause for all sorts of diseases
affecting the mankind.
In Pragya (i.e. dhee, dhriti avum smriti) vibransha or
disturbance of the three qualities of intellect ( to capture, to
retain and to remember when needed), a person starts
doing ayukta or nishedha karmas ( Non permitted actions)
and the condition is known as Pragya apradha. In reality this
is wrong comination of mind and medha or the intellect or
the result of ayukta pragya.
Parinama word is related to different conditions of kaala i.e.
time and climate. Different climatic conditions and time
intervals produce stressful condition and can disturb the
doshas and produce diseases.
Asatmendriarth sanjog i.e. wrong association of senses with
the object-excess, less or wrong.

STATE OF MIND AND DISPOSITION VERSUS
GUNAS AND PERSONALITY TYPES OF AYURVEDA
Hahnemann has used expression‘ State of
mind and disposition‖ to explain the mental
symptoms. The state of mind could be
interpreted as conditions of the mind due to its
three gunas i.e. Satwa, Rajas and Tamas and
disposition could be interpreted in terms of
sixteen different personalities or mode of
response as per dominance of these gunas.
These gunas or Prakriti is the basis of
classification of human beings into three types
of personality as per Sreemad Bhagwat Gita as
Sattvika, Rajassika and Tamassika type of
personality.

PERSONALITY TYPES IN AYURVEDA






Ayurvedic physicians have further subclassified these into
sixteen categories according to degree of gunas as 7 types of
Sattvika , 6 types of Rajassika and 3 types of Tamassika.
―These ideas are expressed in Caraka Samhita and Sushruta
Samhita, the two well known Ayurvedic treatises
In the early Indian society, the hopes and aspirations of the
common people were largely based on religious dogmas,
pantheons of gods and demons, concept of virtue and vice,
right and wrong. etc. Keeping in mind the religious affinity of
the common folk, the psychological pattern of the human have
been categorised and named after Gods, demons, villains,
celestial nymphs, plants etc.

CHARAKA : 16 TYPES OF PERSONALITIES
Suddha Satwa ( 7) : Brahma Satwa ( Saint
type), Arsha satwa ( Philosopher type), Indra
Satwa ( Emperor type), Yamya Satwa ( Judge
type) , Varuna satwa ( Executive type), Kubera
satwa ( Connoisseur type), Gandharva satwa (
Artistic type)
 Rajassa Satwa (6): Aasura satwa ( Aggressive
type), Rakshasa satwa ( Ruthless type),
Paisacha Satwa ( Evil type), Sarpa Satwa (
Serpent type), Pretha satwa ( Ghost type),
Saakuna Satwa ( Fickle type)
 Tamassa Satwa (3) : Matsya satwa ( Fish type),
Pasu Satwa ( Animal type), Vanaspathi satvwa (
Vegetable type)


BRAHMA SATWA ( SAINT TYPE; SHARING THE
TRAITS OF BRAHMA)- S -1
Pure and neat, unflinching faith in truth, total
self control, wise and discrete, power of
discrimination, spiritual power of exposition,
knowledgeable, communicative , can answer
any questions, exceptional memory, never
indulgent, emotionally stable and always
pleasant, not affected by negative emotions,
extreme magnanimity. freedom from passion,
anger, greed, ego, ignorance, jealousy,
dejection
and
intolerance;
favorable
disposition equally for all creatures.

ARSHA SATWA ( PHILOSOPHER TYPE; SHARING
THE TRAITS OF RISHIS) - S -2
Works relentlessly to propagate values,
teaches scriptures and philosophy, maintains
religious practices, virtuous, humble and
unpretentious, do not desire wealth, do not
show meanness, do not show hatred to
anybody, very wise and speaks accordingly.
Devotion to sacred rituals, study, sacred
vows, oblations and celibacy; hospitable
disposition; freedom from pride, ego,
attachment, ignorance, greed and anger,
intellectual excellence and eloquence;

INDRA SATWA ( EMPEROR TYPE; SHARING THE
TRAITS OF INDRA) - S -3
Wins obedience from everyone, courageous,
charismatic, does only noble deeds,
farsighted, interested in ethics, encourages
good conduct from others, prosperous,
enjoys pleasures. Lord like authoritative
speech; performance of sacred rituals;
bravery, strength and splendor; freedom from
mean acts; and devotion to virtuous acts,
earning of wealth and proper satisfaction of
desires. One having supremacy and his
words agreeable,

Yamya Satwa- S -4
( Judge type; sharing the traits of Yama)
PRAISES
THE
CONSEQUENCES
OF
ACTIONS,
METICULOUS, INSPIRES TRUST FROM EVERYONE,
IMPARTIAL AND UNPREJUDICED. ALWAYS READY TO
ACT AND NEVER FALLIBLE TO TEMPTATIONS FREEDOM
FROM ATTACHMENT, ENVY, HATRED, DISLIKE,
CONFUSION
AND
IGNORANCE
INITIATION OF ACTIONS IN TIME; KEEPING ACCOUNT OF
THE CONDUCT, ACTING IN OPPORTUNE MOMENT,
ENDOWED WITH PROMPTNESS AND MEMORY,
ACQUIRING SUPREMACY AND LORDSHIP.

VARUNA SATWA ( EXECUTIVE TYPE) - S -5
Smart and energetic, undaunted and
persevering, neat and orderly, Religious,
enjoys water sports, does not like dirty games,
expresses likes and dislikes openly
Bravery, patience, purity and dislike for
impurity; observance of religious rites;
Aversion against mean acts; and exhibition of
anger and pleasure in proper place. Patient,
engaged in sacrifice, obstructed action,
opportune anger and pacification. Such
persons are placid, sober and conservative.

KUBERA SATWA ( CONNOISSEUR TYPE SHARING
THE TRAITS OF WEALTH GOD KUVERA) - S -6
Rich and influential, expensively dressed,
lots of friends and admirers, sophisticated,
enjoys luxury, clear likes and dislikes.
Possession of station, honor, luxuries and
attendants; constant liking for virtuous acts,
wealth and satisfaction of desires; purity and
liking for pleasures of recreation. Endowed
with position, conceit, enjoyment and regime;
constantly engaged in virtue, wealth, and
pleasure, clean easy movements, manifest
anger and favor. Such persons are relaxed
and assertive.

GANDHARVA SATWA ( ARTISTIC TYPE,
SHARING THE TRAITS OF CELESTIAL
NYMPH GANDHARVA) - S -7 and
 Proficient in Music and dance encourages
flatters others, enjoys flattery, loves cosmetics,
loves ornaments and dresses, fond of
companion, not envious of others. interested
and expertness in poetry, stories, historical
narrations and epics; constant fondness for
scents, garlands, dress, sporting and enjoyment
lover.
 Such persons are expedient, relaxed, happy –
go –lucky, and outgoing. This is the only
Sattvika type where liking of women‘s company
is mentioned. So this type of Sattvika may be
happy go lucky and outgoing.

AASURA SATWA ( AGGRESSIVE TYPE)
RAJAS SATWA
 Active,

dare-devilish, does not mind to
do
atrocities,
temperamental,
persuasive, coercive, envious, enjoys
flattery, boastful
 Bravery,
cruelty,
lordship,
and
movement
in
disguise,
terrifying
appearance and ruthlessness and
indulgence in self praise. Backbiter
having supremacy, deceitful, fierce,

RAKSHASA SATWA ( RUTHLESS TYPE, SHARING
THE TRAITS OF A RAKSASA OF DEMONIC
DISPOSITION )
Impatient, intolerant, rude, cruel to others,
sadistic, risk taking, envious, constant anger,
violence at weak points, gluttonous habit and
fondness of non vegetarian food; excessive
sleep and indolence. Indulged in physical
exertions. Food habits of Asura type have not
been mentioned. But Raksasa type is very
much fond of non vegetarian foods.

PAISACHA SATVA
( EVIL TYPE, SHARING THE TRAITS OF PISACA
MALEVOLENT BEING OF DEVILISH CHARACTER)

Voracious eater, Gluttonous habit,
deceitful, disliking for cleanliness,
dirty behavior. Disorderly eating,
disorderly life, fondness for women;
liking for staying with women in
lonely place,
sly with women;
cowardice and terrifying disposition;
and resorting to abnormal diets and
regimens,

SARPA SATWA ( SERPENT TYPE),
Impulsive, sharp reaction; indulges in
demanding tasks, loves travel, very hasty
and greedy while eating. Bravery when in
wrathful disposition and cowardice when
not in wrathful disposition; excessive
indolence; taking food and resorting to
other regimens with a fearful disposition.
Exertive, terrorizing where he goes,
indulged in food and pastimes.

PRETA SATWA ( GHOST TYPE SHARING THE
TRAITS OF A PRETA , DEAD OR DEPARTED SOUL)

Brooding over the past events, excessive
desire for food, unmotivated to anything
new, jealous, suspicious, envious,
indiscrete and tardy, lethargic; Actions
without
discrimination,
excessive
greediness and troublesome conduct,
behavior and management, back –biting,
not distributing shares to others,
undisciplined.

SAKUNA SATWA ( FICKLE TYPE, SHARING THE
TRAITS OF A SAKUNI OR BIRD)

Always
sexually
excited,
gluttonous,
hyperactive,
inconsistent and unstable, do not
save anything. Ruthlessness and
un-acquisitiveness.
Intolerant. Undisciplined and
group dependent,


THAMASA SATWA (3) :
MALSYA SATWA ( FISH TYPE)

Cowardly, dull headed,
lack of
intelligence, greed for food, gluttonous,
unable to concentrate on any one thing,
preoccupied with sexual fantasies, quick
tempered, likes travel, likes water,
Unsteadiness, constant passionate and
wrathful disposition and fondness for
constant movement and desire for water,

PASU SATWA ( ANIMAL TYPE)

Not willing to agree with anything,
Forbidding
disposition,
poor
comprehension, unhealthy eating
behavior,
lack
of
intelligence;
behavior irritating to others, hateful
conduct and food habit; excessive
sexual
indulgence
and
sleep.
Repudiating.

VANASPATHI SATVWA ( VEGETABLE TYPE)

Very lazy, do not like to do
anything other than eating, idiotic.
Indolence, indulgence in food and
deficiency of all the intellectual
faculties. Such persons are less
intelligent and group dependent.
This type resembles to imbecile
type of personality

MODES OF TREATMENT IN AYURVEDA
Based on causation of disease as mentioned in
Vedas and Ayurveda, Ayurveda recognizes

three modes of healing for all sorts of
diseases affecting the mankind i.e.
 Daiva vyaprashraya ( chanting of mantras
etc. )
 Yukti vyaprashraya medicines ( Shodhana
and Shamana) and
 Satwaavajaya ( Pschotherapy)

DAIVA VYAPRASHRAYA
Mantra- Chanting of Hymns
 Aushadhi dharana: Putting Sacred herbs
 Gems: wearing auspicious stones
 Mangala karma: Auspicious offerings
 Homa: yajna
 Niyama: Regulations shoucha, santosha, tapa,
swadhyay, ishwar pranidhan etc.
 Prayaschita: Atonement
 Upavasa: Fasting etc.
 Swastayayan ( karma according to Vedas)
 Pranipat ( respecting elders and respectable)
 Teerath gaman ( visiting teerath places)


YUKTI VYAPRASHRAYA
I] Antah Parimarjana:
 A] Shodhana : Cleansing ( Panchkarma as per
the predominance of Doshas like Ghrita pana and
mild purgation in Vataja type, Therapeutic Emesis
and Purgation in Pitta and Kaphaja type)
 B] Shamana : Palliative ( Medhya Rasayans, Diet
etc.)
II] Bahir Parimajnana: Murdha Taila, Abhyanga,
Shirodhara etc.
 III] Shastra Pranidhana: use of Instruments and
Surgical intervention

MODES OF TREATMENT AYURVEDA (CONT.)
Naisthikchikitsa: Niasthiki ya vinopadham.
This term refers to absolute eradication of
miseries obtained by elimination of desires
which are the root cause of all miseries.
Elimination of desire leads to eradication of
all miseries.
 Yoga therapy: Yoga moksho pravartaka i.e.
by practice of Yoga, one can attain state of
Moksha. Process of increasing Sattwa and
decreasing Raja and Tama leading to
Karmakshaya ( loss of deeds) is way of
attaining moksha.


SATWAAVAJAYA ( PSCHOTHERAPY)






Jnana: Spiritual knowledge
Vignana: Educating the patient
Dhairya: Moral boosting
Smruti: Reviving the knowledge
Samadhi: Abstaining from Over indulgence in
materialistic world.
The aim of Satwavajaya mode is to augment the
Sattva guna in order to correct the imbalanced state
of Rajass and Tamass gunas .
This is achieved by regulating the thought process (
Chintya), replacing the ideas ( Vicharya), channeling
the presumption (Uhya), polishing the objectives (
Dhyeya), proper guidance and Advice for taking right
decision ( Sankalpa )… Asthanga Hridaya

BHAGWAT GITA : PATHOGENESIS OF
PSCHYSOMATIC AILMENTS







The importance of pragya or intelligence or buddhi in
the genesis of psychological diseases is well
delineated in the classical Hindu Religious textBhagavad Gita in 62 sloka of chapter 2 which reads
Dhyayato Vishayaat Punsaha,Sangasteshu
upajaayate;
Sangaat sanjaayate kaamaha kaamaat Krodhobhihi
jaayate
Krodhaat bhavati sammoha Sammohaat
smrutivibhramaha
Smrutibhranshaat buddhinaasho, buddhinaashat
pranashyati || Gita 2/62

RASAYAN CHIKITSA IN AYURVEDA
There is one more concept of preventive
health in Ayurveda known as Rasayan
Chikitsa. It is aimed at improving nutrition
i.e. poshan and dhatu formation through
Ahar ( diet), Vihar (Climate) and Achara (
conduct) which leads to long life, capacity
to tolerate diseases, medha shakti (
intelligence), prabha, varna and swara (
appearance, complexion and voice) etc.

ACHAR RASAYAN ( RIGHT CONDUCT)
The exclusive use of it is sufficient to protect a person
from diseases during life time. Its components are:
One who speaks the sweet truth; is free from anger, is
not addicted to alcohol and sex; refrains from violence;
peaceful stable and steady, practices charity, regularly
perform penance; speaking softly; eager to do japa
and pious acts; calm; regularly donating; tapasvi;
always in the service of cow, brahamans, teachers,
guru and gyanvridha and vayovridha and respectful to
teachers
and
elders;
away
from
violence;
compassionate, who does not sleep or awake too
much, regularly takes milk and ghee and other saatvik
foods; is aware of the country, time and quantity, knows
yukti; free from ego, sadachar yukta, udar, has control
over his senses, ; Keeps the company of the wise i.e
old, god fearing and contented persons; who regularly
studies scriptures and gains knowledge

DHARNEEYA AND ADHARNEEYA VEGAS
OR URGES IN AYURVEDA








Accepting ( Dharana) the non suppressible urges ( Adharneeya
vegas) and Non accepting ( Adharna ) the acceptable urges (
Dharneeya vega) is considered as an important factor in the
genesis of certain types of diseases.
To remain healthy, one should learn to control these urges in a
proper way otherwise these give rise to mental stress and various
pschycosomatic diseases.
Non Suppressible urges include -Urge to pass urine, to eliminate
feces, eliminate semen, to pass out flatus, to vomit, to sneeze,
for eructation, to yawn, to eat (hunger), to drink water (thirst), to
shed tears or cry, to sleep and for heavy or fast breathing caused
by over exertion.
Suppressible urges include mental urges such as greediness,
excess ambition, hatred, fear,
anger, jealous, attachment and
desire like sex, money etc. These should be controlled to avoid
the diseases.

TRIDOSHA, TRIGUNAS VERSUS
CONSTITUTIONS AND TEMPERAMENTS






Hahnemann himself could not ignore the importance
of constitution or prakriti and temperament in proving,
disease individualization as well as totality of
symptoms.
He borrowed the idea of contemporary physicians
like Hippocrates and Galen and Homoeopathic
literature finds enormous references for such
classification.
The importance of constitution is highlighted in the
sixth aphorism as an important factor to ascertain the
fundamental cause of disease and the terms related
to constitution and temperament are an important
aspect of totality mentioned even in repertories.



The Complete Repertory by Roger van
Zandvoort includes the rubric ―Temperaments‖
under the Mind section. It gives the sub rubrics
for 7 distinct temperaments, including those
mentioned in ancient literatures along with their
medicines. It includes the subrubrics Bilious - 27
drugs, Choleric - 24 drugs, Melancholic
(hypochondriasis) - 136 drugs, Mild (mildness) 85 drugs, Nervous (restlessness), Phlegmatic
(with leucophlegmatic as sub-subrubric) - 72
drugs and Sanguine-20 drugs



Ayurveda recognizes separate classification of both
physical and mental types i.e. seven physical
constitutional types based on different combinations of
tridoshas and seven mental types based on different
combinations of three gunas of mind. Moreover the
seven physical types are further sub classified into sixty
three different subtypes depending upon different
permutations and combinations of degrees of three
doshas. These physical doshas are more elaborate
than constitutional temperaments proposed by Western
physicians and are described in more detail. The
separate classification of human beings on the basis of
gunas of mind was unknown in Western literature

MIND AND DISPOSITION, FURTHER EXPOSITION
IN HOMOEOPATHY
 Late Dr. J T Kent. He further classified
mental symptoms into three categories as
per their evaluation in the totality of
symptoms in the following order i.e. Will,
Understanding and intellect and Memory
 top priority is given to the symptoms of will
i.e. emotions and intellect is given secondary
value.
 This understanding of mind and classification
of symptoms of mind is somewhat contrary to
Vedic concept of interpretation of Mind.

MIND AND DISPOSITION, FURTHER EXPOSITION
IN HOMOEOPATHY
Even an attempt was made to extend the theory
of miasm at physical level to that of mental level
as
 Psora : bad thinking
 Sycosis: Bad willing
 Syphilis: Bad action
 The same concept has been extended by later
physicians to application of miasmatic concept
to different shades of mental symptoms of the
same type: as Irritable, anger and rage etc. as
psoric, sycotic and syphilitic. This looks
attractive but of doubtful practical utility.


MIND AND DISPOSITION: AYURVEDA
In Ayurveda, Amongst the different components of
mind, Pragya or the intelligence i.e. the sense of
right and wrong is given the top priory in contrast
to emotions as is done in Homoeopathy which are
the extensions of impaired Pragya.
 In fact in causation of many diseases i.e. mental
and physical as discussed earlier, pragya apradha
or the improper utilization of intellect is considered
as the prime factor in the genesis of many
diseases. And treatment is aimed at improving the
pragya or medha by giving medha vardhak
medicines. This is one of the important modality of
treatment of all sorts of mental diseases in
Ayurveda


MEDHA VARDHAK MEDICINES
IN HOMOEOPATHY
Certain medha vardhak drugs or intelligence
promoting drugs which are used in ayurveda are also
used in Homoeopathy. Intelligence is an important
aspect of Satwa guna and therefore these medicines
directly improve this guna and thereby keep the body
healthy. In fact if they are used more frequently in
day to day practice then all sorts of ailments could be
more easily handled and in a better way. Some of the
commonly used medha vardhak medicines in
Homoeopathy are: Bacopa monerri ( brahmi)
Hydrocotyle,
Anacardium,
Asparagus,
Gold
preparations, Silver preparations, Acorus calamus,
Aswagandha, Crocus sativus, Glycirrhyza glabra,
Mica, Tinospora cordifolia, Moschus, Embelia ribes,
terminalia chebula, and Achyranthes aspera etc.

The importance of satwa guna in the maintenance
of health and well being , its maintenance through
following good conduct or Achar Rasayan and the
causation of diseases by pragya aparadh are
practically unknown in western literature.
Accordingly the mode of treatment aimed at
increasing the Satwa guna is least discussed or
practiced by other system of medicine. Since the
Homoeopathy prescription does not solely depend
upon this concept and these constitute only a part
of huge totality and therefore the individual
strength of constitution and temperament alone
has never been discerned with the current
approach in Homoeopathic practice.

HAHNEMANN AS A SEEKER OF TRUTH: BRAHMA
SATTVA OR ARSHA OR RISHI SATTVA PERSON
On the title-page of the first edition we read:
Organon of the Rational System of Medicine,
by
Samuel Hahnemann.'
Then follows a motto from the poet Gellert
which may be thus translated:
The Truth we mortals need
Us blest to make and keep,
The All-wise slightly covered o'er,
But did not bury deep."

HAHNEMANN ON ACHAR RASAYAN




We find a glimpse of importance of Brahmacharya with
special reference to controlled sexual desire in qualities of
persons who can practice mesmerism. The qualities of a
good mesmeriser include in the true words of our master
as―Especially of one of those persons, of whom there are
not many, who, along with great kindness of disposition and
perfect bodily powers, possesses but a very moderate
desire for sexual intercourse, which it would give him very
little trouble wholly to suppress, in whom, consequently, all
the fine vital spirits that would otherwise be employed in the
preparation of the semen, are ready to be communicated to
others by touching them and powerfully exerting the will.
Some powerful mesmerisers, with whom I have become
acquainted, had all this peculiar character‖.
These lines show Hahnemann‘s acceptance of Ayurvedic
concept of Rasa, Rakta, Mass, Majja, shukra and Ojas in
the order of their importance for maintenance of health.

HAHNEMANN ON ACHAR RASAYAN
Few points are also covered under Diet and regimen in
chronic diseases under section 261 of the Organon
as :
the person should avoid highly spiced dishes and
sauces; spiced cakes and ices; avoid all excesses in
food,
a sedentary life in close apartments,
uncleanliness, unnatural debauchery, enervation by
reading obscene books, subjects of anger, grief, or
vexation, over-exertion of mind or body etc. These
are the things which reduce Satva guna or increase
Rajas or Tamo guna and therefore need to be
avoided not only in the maintenance of health but
also during treatment of Chronic diseases.

ALLIUM CEPA: ALLENS ENCYCLOPEDIA
To mandragora we may join the excessive use
of garlic, onions, and leeks, because all
physicians consider them very injurious, as
occasioning deeply corrupted, malignant
humidity, which inflame the blood, injure the
eyes, the head, the brain, and stomach,
predisposing to lethargy, sopor, somnolency,
vertigo, epilepsy, and indeed insanity, [a10].
 - Onions go to the head with their acridity, and
injure the brain, and if one eats too much of
them they can indeed cause insanity and
madness, [a10].


ACHAR RASAYAN: IN CONTEXT OF INDIAN
HOMOEOPATHY
Indian homoeopathy is different from western in
context of diet restrictions
 The usual articles of food avoided during intake
of Homoeopathic medicines are: tea, coffee,
alcohol, tobacco chewing or smoking, gutka,
supari, pan, onion, garlic , any strong smelling
substance in food or as perfume
 All of these substances are stimulants and
either increase rajo or tamo guna and their use
is prohibited under Achar rasayan in Ayurveda
 Therefore healing through preservation/increase
of satva guna starts the moment patient takes
diet restrictions during homoeopathic treatment


CONCLUSION




The concept of mind finds an elaborate discussion
in Veda and Ayurveda and this concept needs to be
integrated in Homoeopathic interpretation of mental
symptoms for making better prescription in day to
day practice especially in terms of medha vardhak
or intellect promoting medicines.
The concept of Tridosha at physical level and
Triguna at mental level is important in the treatment
and prevention of all sorts of physical and mental
diseases afflicting the mankind and is much
superior to the concept of constitution and
temperaments hitherto practiced in Homoeopathy
which is a mixture of mental and physical types.

CONCLUSION






The tridosha disorders can be prevented by following the
dincharya ( daily routine) and ritucharya (climatic routine),
proper ahar (diet) and vihara ( way of living) and the Satwa
guna state of mind meant for higher purpose of existence
can be maintained by practicing Achar rasayna.
An attempt can be made to group the Homoeopathic
remedies on the tridoshic theory of Ayurveda at physical
level and triguna theory at Mental level. This would improve
the concept of characteristic totality and prescriptions would
become more easier and definite.
Care should be taken to identify those drugs which improve
the Satwa guna or reduce the rajas and Tamas guna and
regular use of such satwa guna improving medicines can
have a lasting impact on the health of an individual as well
as nation which is meant to attain the higher purpose of
existence during the lifetime of an individual.

Concept of health, mind and disease, a comparison of ayurveda with homoeopathy

Recomendados

Recomendados

Mais conteúdo relacionado

Mais procurados

Mais procurados (20)

Destaque

Destaque (20)

Semelhante a Concept of health, mind and disease, a comparison of ayurveda with homoeopathy

Semelhante a Concept of health, mind and disease, a comparison of ayurveda with homoeopathy (20)

Último

Último (20)

Concept of health, mind and disease, a comparison of ayurveda with homoeopathy