ROLE OF AYURVEDA IN PRIMARY HEALTH CARE

INTRODUCTION
Long long ago, the sages followed their intelligence, life and energy for the wellbeing
of the universe-the basis of whole existence. They developed a system of
medicine that still elude modern day scientists, a system that diagnose illness from the
throb of a pulse that heal with nature, one of the most effective system of medicine ever-
Ayurveda
Ayurveda is not just a dry description of facts giving freedom from diseases. It is
instead a philosophy; indeed a way of life. According to the modern science, Health is a
state of complete physical, mental and social well being and not merely an absence of
disease or infirmity. Health is a fundamental human right and it involves individual’s
state and international responsibility.
Positive health implies the notion of perfect functioning of the body and mind. It
conceptualizes health biologically, psychologically and socially. In this regard, health has
been described as a potentiality-the ability of an individual or a social group to modify
himself or itself continually, in the phase of changing condition of life. Positive health
depends not only on medicinal action, but on all the other economic cultural and social
factors operating in the community.
Health is multi-factorial. The factors, which influence health lie both within the
individual and in the society .The physical and mental traits of every human being are to
some extent determined by the hereditary factors. The environmental components
(physical, biological and psychological) are so inextricably linked with one another and
have a clear-cut relationship in the manifestation of diseases.
The life-style of an individual reflects the whole range of social values, attitude
and composed of cultural and behavioral patterns. Their level of socioeconomic
development, nutrition, employment, housing etc also determines health status of the
individuals and families. Health and family welfare services cover a wide spectrum of
personal and community services for the treatment of diseases, prevention of illness and
promotion of health.
PRIMARY HEALTH CARE - AN INTRODUCTION
The concept of primary health care came in to lime-light in 1978, following an
international conference in Alma-Atta, USSR.
DEFINITION
"Essential health care based on practical, scientifically sound and socially
acceptable methods and technology made universally accessible to individuals
and families in the community through their full participation and at a cost that
the community and the country can afford to maintain at every stage of their
development in the spirit of self-determination"
IMPORTANCE
Primary health care is a new approach to health care, which integrates at
the community level of all the factors required for improving the health status of the
population. While it integrates promotive, preventive and curative services. It is also
conceived as an integral part of the country’s plan for socio-economic development. It
involves de-professionalization of medicine.
DETERMINANT FACTORS OF HEALTH
Long and healthy life is essential to attain purushartha.
Ayurveda prescribes the ways to attain this target.
Agni
It is the factor responsible for all the transformations. The strength, health,
immunity etc. are dependent upon the power of digestion .So the capacity of an
individual to digest food properly must be preserved.
Bala
It helps to resist diseases and reduces the abnormal physiological and pathological
conditions.
Vihara
All good physical, mental and verbal activities give health to body and mind.
Wrong doings are always becoming the causes of ill-health.
Prakrithi
The biological constitution is determined by the five bhuthas. A perfect balance is
essential to combat the bodily variations .
Desa
Different geographic areas have many advantages and disadvantages .By
identifying the variations in the environment and the body, measures can be
adopted to avoid adverse reactions.
Mind
Control of mind is essential to abstain the sense organs from deleterious effects.
ROLE OF AYURVEDA IN HEALTH CARE
What makes this system of medicine unique from other medical system is its
philosophical touch and spiritual approach. It is evident from the ancient scriptures that
the main aim of Indian system of medicine is the well being of the entire universe -
‘sarve santhu niramaya.
Man is the one who rules over the earth and this human being is a part of the great
and boundless universe .He is the miniature form of universe itself, and the whole
universe is like a very big family-Vasudhaiva kudumbakam.
He can be compared to the taproot, from which evolves the branches and whole
tree itself. The branches symbolize the society and the tree, the universe. Only when the
taproot is strong the tree will be able to withstand. Keeping in mind the simple logic
Ayurveda stressed up on the health of an individual, which will lead to the health of the
society and the community, which will finally evolve as the health of the universe.
From this, we can see that it is clear that one of the main aims of Ayurveda is the
promotion of primary health care. In ancient India country was divided into
‘Janapadhas’ and the health management of each Janapadha was thoroughly
undertaken and the aims and objectives that can be employed to the long-term benefit of
a healthy being was also elaborately dealt with. This proves that Ayurveda can play a
significant role in the promotion of primary health .The presentation of Ayurveda is in
such a manner, as to make the people aware of the health and its importance, that is
possible only through health education.
HEALTH CARE THROUGH HEALTH EDUCATION
Health education is the process that informs, motivates and helps people to adopt
and maintain healthy life-style. It advocates behavioral, personal, social, economical and
environmental changes. Objectives of health education are to liberate man from
ignorance and to make himself reliant. Daily duties, seasonal conduct, proper food etc.
helps an individual to be in a balanced state of body, mind and spiritual elements. By
practicing these Ayurvedic health principles, the somo-psycho-spiritual well-being of the
community can be achieved .
SEASONAL CONDUCT AND HEALTH
There are six seasons in a year comprising of one season with two months.
Seasonal conduct is indicated to prevent diseases, which occur as a result of vitiation of
doshas in accordance with each ritu. The imbalances of doshas occur due to many factors,
of which ritu plays an important role.
In Hemantha ritu, the climate will start getting colder and as a result of it body of
an individual contract externally and closing the heat outlets in the skin, so that the
accumulated heat will increase the digestive power of the person. So one should take
sweet, sour and salty food in large quantities. Body should be massaged with oil. Food
consists of fat, meat preparations, wines etc .Hot water must be used for all purposes.
One should expose his body to bright sunshine. The same procedure can be followed in
Sisira.
As soon as Vasantha seasons starts, the sunshine will liquify the accumulated
kapha and start vitiating the digestive power of the person .The kapha should be removed
in the beginning by administering strong emetics and nasal medication .One should take
good food, satisfactory exercise and application of dry Udvarthana in order to remove fat
from the body. Day time sleeping is strictly prohibited. One should not take heavy, salty,
sour or sweet food in the season.
In Greeshma season, one should not take pungent, salty and sour things. Only
light exercises in the morning are welcomed. Food must be of sweet, sour and easily
digestible. Bathing should be undertaken with cold water. Wines must never be drunk.
In Varsha there is a chance of vitiation of tridosha . So, in the beginning of
Varsha season, persons must be given emetics, purgatives, enema etc. in order to clean
large intestine. Mudga also be given, as it is easily digestible. One should use shoes. The
food must be consisting of sour, salty and fatty substances
In Sharat, the accumulated pitta will get excited due to bright sun. In order to
alleviate it one should use ghee prepared with bitter tasting herbs.
One should avoid fat, oil, curds, day time sleep, alkalies etc. Purgatives must be
administered in time.
DAILY DUTIES AND HEALTH
• Daily duties play a major role in the regulation, not only of the body but
also of the mind.
• One should get up about three hours before sunrise and must evacuate
bladder and bowel.
• He should clean his teeth and tongue .
• Gargle the mouth with oil.
• One should apply Anjana every day to the eye. Nasal medication with
Anuthaila and medicated smoking should be done.
• Abhyanga with oil should be done especially on head ,ears and feet.
• Vyayama(exercise)should be conducted till he gets fatigue following oil
massage.
• Snana – after exercise one should have a bath .It increases the digestive
power. It keeps the mind in pleasant mood.
• Clean garments and ornaments should be worn
• Natural urges: Suppression of any natural urge causes certain diseases.
There are 13 urges, every one of which can be a factor of some diseases
and thus shortens the life span.
• Chastity (Brahmacharya: The semen, which holds prominence among
other fine elements has got extra potential powers in the body .It, should
be therefore used with control.
• Sleep: There is a disciplinary code of taking sleep. The ratio of the sleep
required for health differs in individuals. Sound sleep is useful for long
life.
FOOD AND HEALTH
Food is the cause of body strength appearance and energy. Beneficial food
is one, which keeps the person healthy and helps to maintain the normal functions of the
body.
Affection to wrong food habits lead to diseases. Selected food
preparations like Mandam, Peya, Vilepi etc., are beneficial in different health conditions.
Food for child:
Supplement dietary articles which are required for the formation of
healthy doshas.
Food for adult:
Supplement dietary articles in adequate quantity to maintain equilibrium
of doshas.
Food for old-age:
Supplement dietary articles which arrest degenerative changes and reestablish
homoeostasis.
HEALTH CARE OF MOTHER, CHILD AND OLDAGE PEOPLE
Ayurveda provides unique concepts about the formation and development
of embryo in the womb of the mother .It describes the methods to be adopted for
conceiving children of a desired sex, complexion and intellect. The food, drink and other
regimens of the mother during pregnancy and before conception, during the period of
fertility are described to determine the characteristic features-both psychic and physicalof
the offspring.
MATERNAL HEALTH:
As the mother’s health determines the health of the future generation,
Ayurveda has considered this aspect in very detail. Maternal health care can be
classified into
(a) Antenatal care
(b) Natal care and
(c) Post-natal care
ANTENATAL CARE
During pregnancy the nutrition of the fetus is from the mother .So her
nutrition should be taken care of.
REGIMEN TO BE FOLLOWED IN ANTENATAL PERIOD
1st month - Madhuyashtyadi, sweets of ksheera kakoli add devadaru or powder of dry
black grapes ,white and red sandalwood
2nd month - Milk with kakoli group of drugs
3rd month -Drink milk with ghee and honey
4th month -Milk with butter
Rice with curd
5th month -Milk with good rice, leaves of dadima.
6th month - Diet of milk with ghee which is mixed with sweet groups of drugs, rice
mixed with ghee, bala, gokshura
7th month - Milk along with ghee which is mixed with kakoli group of drugs, drink
gokshura, musta , honey etc
8th month -Rice boiled with milk, or milk and ghee along with mutton soup
9th month -Rice boiled in milk along with honey and mutton soup
10th month -Rice boiled with milk along with ghee and mutton soup
The regimens, diet and monthly check up scheduled are all sorted out in to
a chart and it is made available at the Ayurvedic maternity home. This will definitely help
in the Ayurvedic maternal care.
NATAL CARE
Ayurveda has a major role in the natal care and the management of the
delivery complications etc. like application of thaila is done for three purposes.
(1) To accelerate the mechanism of labour by increasing the elasticity of the muscle
fibres
(2) To prevent further complications. Early complication is mainly bleeding and later
there may may be a prolapse
(3) To reduce muscle fatigue
There are various fermented preparations described in Ayurveda. This
include sura , asava etc. These are used to relieve pain. Both the Asthapana and
Anuvasana types of enema restore the vayu to its normal condition .The pregnant women
after the 9th month up to the time of delivery should take liquid food like gruel made of
ghee etc.
POST NATAL CARE
This is the most popular aspect of the Ayurvedic maternity care. During
this period all precautions should be taken in administration of diet drug and other
regimen so that the woman returns to the normal health. Immediately after delivery bala
thaila should be applied .A few drops of this oil should be given internally with a hot
decoction of drug that alleviate vatha .Oil massage should be given daily. A large piece
of cloth should be tied around her abdomen to avoid distension. Susrutha has suggested
the intake of ghee and pancakola for 2 to 3 days after delivery for correcting the
abnormality in any discharge. After normalcy, gruel of milk and unctuous substance
prepared with vidarigandhadi group of drugs should be taken for 3 more days, and
mamsarasa and yusha should also be given.
DIET DURING LACTATION:
First 2 or 3 days after delivery, rice gruel prepared with ghee and milk,
Panchakola with ghee or oil or meat soup, rice gruel prepared with vidarigandha,
decoction of sathavari ,yava, kola ,kuladha etc. can be given.
CHILD HEALTH
Children are the future of a country. Healthy children build a healthy
nation .He is also considered to be the saviour of his parents.
DIET FOR THE NEW BORN
Mothers milk is the main food. But for the first 3 to 4 days, this is not
available. Hence an alternative but useful food for the child is to be given.
1st day - The child should be fed 3 times. A handful (childs’s ownhand) of
ghee and honey mixed with the powder of the roots of anantha.
2nd &3 days - Ghee prepared with lakshmana root
4th day - Fed twice. A handful of honey and ghee.
This type of regimen is intented to
(a) Improve the immune status.
(b) Attain bala.
(c) Gain intelligence & memory.
DIET FOR THE YOUNG CHILDREN
As this is the growing age, children need a lot of energy and this can be
supplemented by providing them with a nutritious, energy rich balanced diet
Different types of preparations having good nutritive value like mudga,
yusha and gruel prepared with boiled rice now-a-days which are included under the midday
meal programmes at the schools has been explained in Ayurveda
FAMILY PLANNING
Ayurvedic sterilization and contraceptive prescriptions like flowers of
japa, pippalyadichoorna etc. mentioned in the early works are successfully used in the
villages of India even today. In the field of maternal and child healthcare Ayurveda has
tremendous scope
GERIATRICS
According to Ayurveda, old age begins from 70yrs onwvards. This is a
state of degeneration of body elements and mental faculties. They are prone to develop
diseases because of the poor immunity status produced as the result of dhatukshya .
Physical activities are also decreased. "Rasayana cannot be done because it should be
preceded by Sodhana therapy which is contra indicated in old age." They need support
and care from the society .So we can help them by providing supportive therapy.
PREVENTION AND CONTROL OF COMMUNICABLE DISEASES
Man is the part of nature. So the changes in nature reflect in human
beings. Acharya Charaka has described the causes of epidemic and endemic diseases –
vitiation of Desa, Kala, Jala, Vata etc. in Janapadodhwamsaniya chapter
SOIL POLLUTION
It can be corrected with
• Tree plantation-this will cover the soil and retain water in the soil.
AIR POLLUTION
• Selective tree plantation is the right method .In Ayurveda the plantation of
Ocimum sanctum is advised
• Azadiracta indica-powerful action against insect growth.
• Camphor tree –gives aromatic smell.
• The HOMA or burning of cow ghee and rice is the most scientific method to
purify home atmosphere
WATER POLUTION
According to Susrutha, water can be purified in two ways.
(a) Marjana - water is boiled or made warm by sunlight.
(b) Prasadana – By adding Strychnus potatorum.
SHORT TERM PREVENTION
It includes the eliminating therapies.
LONG TERM PREVENTION
It includes Rasayana, Vajeekarana etc.
CONCEPT OF ESSENTIAL HERBAL DRUGS
The term drug derived from the French word "drogue" (a dry herb) is
defined as "any substance or product used to modify or explore physiological systems or
pathological states for the benefit of the recipient". The base of the concept of drug in
Ayurveda lies in medicinal plants.
• ESSENTIAL DRUGS AVAILABLE FROM THE LOCALITY
Universal coverage by primary health care cannot be achieved without the
involvement of the local community. So we should be able to find out the essential drugs
from the local community itself. As the rural folk have a very vast knowledge about
traditional medicines, educating them about the tremendous possibilities of the locally
available plants will help to make Ayurveda a part of their life
• PROTECTION OF MEDICINAL PLANTS
We should evolve a sound system of conservation of forests and for
rational exploitation of medicinal herbs. Modern techniques like tissue culture should
be employed to reproduce the endangered species.
• STANDARDISATION OF RAW DRUGS
Now a days study are mainly on standardization of prepared drugs,
forgetting the fact that without standards in herbal sources of raw drugs, there can not
be any standard in prepared drugs. So the first and foremost need of the hour is to
have a uniform pattern in the selection of various herbal sources of drugs.
• CULTIVATION OF MEDICINAL PLANTS
In each house there should be some medicinal plants. It can be distributed
with the help of voluntary agencies. Providing financial assistance such as bank loans
etc can encourage cultivation of medicinal plants.
• INFORMATION ABOUT THE SINGLE DRUGS AVAILABLE
Plant exhibition helps in creating awareness about different types of easily
available rare drugs. Single drug therapy can be4 encouraged by giving information
regarding this matter with the help of primary health centres.
• MAINTENANCE OF QUALITY WITH FINANCIAL ADVANTAGE
Raw drugs should be collected in appropriate time and preserved in
PHC’s. There will be of great importance during epidemics. Powdered drugs, tablets
decisions etc. can be made at a cost without any financial burden. Collection,
preservation, and other processing of drugs should be done with the full cooperation of
the community so as to create a sense of involvement, personal acceptance and decoction.
Judicious use of such herbs, flowers and other palliative purposes in primary health care
can make a major contribution towards reducing a developing countries drug bill.
Availability of herbal medicines for the treatment of diseases is easily available in India
having a very rich flora and fauna. With very successful community participation all sorts
of medicines can be made available for effective treatment.
CONCLUSION
In this topic the values of human life and the aims and objectives of
Ayurveda are discussed briefly to establish the role of Ayurveda in primary health care.
Primary health care is intended to extend the available health care facilities to all
populations. The measures advised by Acharyas are so valuable in bringing the
community health to a very high level. Like modern health care systems Ayurveda also
gives higher status to health educations. The Acharyas wished well being of the universe.
The measures for the health care discussed here are easily practicable and can be
implemented with out any burden to the community. These can be extended to the deep
root level, and the advantage of this is that the requirement in the form of man, money
and material is minimum. Taking in to consideration of all these factors, the role of
Ayurveda in PRIMARY HEALTH CARE IS INEVITABLE.
***

Interrelation between Ayurveda & Tantra

Abstract
Enlightenment has been the ultimate goal of all Shastra’s like martial art, Yoga, dance,
music, astrology, Tantra and Mantra. The great Rishi (sage) Valsyana say’s that " sex is also a
tool for realization". The science of Ayurveda is extensively used for healing, whereas
Panchakarma can be used as a catalyst for self-realization.

Interrelation between Ayurveda & Tantra
Life is a mysterious journey from birth to death and which continues even after that to form a vicious
circle, according to the law of karma (actions). In this journey, there were very few, who could come out of it and
travel in a different dimension towards enlightenment. They were the people, who knew the real essence of life,
their journey was not to escape from death, where as they were courageous to face death, in a different
dimension, which is the real death of ‘I’ the ‘ahamkara’ or ego. In this search of spiritual solace, they composed
Music, Astrology, Martial art, Yajna, Mantra, Tantra and Ayurveda. Where as today’s science is the science of
illusion. It can lead you only from birth to death and not beyond it. Every scientific achievement is made to lead
a luxurious life, to attain wealth and to conquer death, which is inevitable. The ancient teachings and selfrealization
were cognate and the people held the science in veneration. In the due course of time, it lost its innate
propensity and fell a pray to illusions. Here let us rediscover the ancient science of, Yajna, Mantra, Tantra,
Ayurveda etc and discuss their interrelation, designed at the unique aim of enlightenment.
According to the ‘Shastras’, the human body is made up of 72000 Nadis (channels or meridian) which
are inter connected by 7 Shakthi Chakras (spinal energy centers) and 3 knots. The 7 spinal energy centers are
Muladhara, Svadhisthana, Manipuraka, Anahata,Vishudha, Agna and Sahasrara Chakara. The three knots of the
body are Brahma Granthi (Brahmas knot), Vishnu Granthi (Vishnu’s knot) and Rudra Granthi (Rudras knot)
Kundalini:-
With in every human being lies a divine energy called Kundalini. In Japanese it is called as ‘Ki’ and
Chinese ‘Chi’. The scriptures of Christianity call it as ‘Holly spirit’.
3
Dwelling at the center of the body, at the base of the spine (Muladhara) she controls and maintains our
whole physiological system, through the network of 72000 channels. The Kundalini1 is like a 3 ½ coiled serpent
around the ‘Linga’, with her tail in her mouth, looking down wards. The 3 ½ coil of Kundalini means, the 3
Gunas (qualities) and ½ cobra mouth the seat of ego. These 3 Gunas, the six taste (sweet, sour, salt, bitter,
pungent, astringent) and the five great elements make the body. The 3 Gunas control our mind, the five elements
shape our body and the world around us, and the taste controls our internal chemistry, which links our body and
mind together. So in an ordinary person, the flow of energy will be only towards down ward direction. When
Ida and Pingala channel work with equal force, only then the Prana is forced in to the Sushumna for the upward
movement of Kundalini. When she is awakened, her mouth opens and move upwards through the fire channel
piercing the six spinal energy centers and 3 knots to meet her Lord Kameshara at Sahasrara. The whole purpose
of Kundalini Yoga is to reunite Shiva and Shakthi or to create an eternal form of Shiva ie Sadashiva.
This energy has got two aspects, (1) to manifest this worldly existence, (2) the other leads us to the
highest truth. When the inner Kundalini is awakened, it sets of different aspects of combinations with in us. That
is why Kundalini has been described as ‘Vidud Latha’ or lightening creaper. The awakening of the inner
Kundalini is the true beginning of the spiritual journey. Kundalini can be aroused, through intense devotion to
God (ie Bhakthi Marga ), by the repetition of Mantra (ie Shakthi Marga ) and through various Yogic practices.
The essence of Tantra is purification of five elements, to awaken the Kundalini which is your own
personal power or energy. Once the element in the body has been purified then Kundalini can be awakened. The
Kundalini is the highest possible expansion of the individuals will power.
Chakras*:- (Spinal Energy centers)
The Chakras are the centers of activity of the subtle vital force termed subtle Prana. They are
interrelated with the parasympathetic, sympathetic and autonomous nervous system, and thus the gross body is
related to them. In general there are 6 Chakras, but some school of thought explains about 10 Chakras. Each
Chakra has got specific number of lotus petals, each petal has got a sound, a quality, a Mantra etc. Astrologically
each Chakra has got a ruling planet.
The lotus petals of the Chakra works only on the subtle body. A lotus opens only when touched by the
morning sun and closes just as the sunset. Like wise the lotus of the six Chakras open only when the Kundalini is
present with in them. So in an ordinary man all the lotus petals remain closed.
Yajna:
The Rigveda starts with the word Agni or fire. The worship of fire is ment to purify the fire element in the body
and to purify the consciousness, by amplifying the Mantras we repeat.
The Vedic worship of the fire is known as Yajna, which is extremely detailed and complicated. Its
simplified form is ‘Homa’. The colour of the light of the flame and the smoke produced during Homa by burning
of the herbs and offerings purifies the environment, and rejuvenates the body and mind. By doing Homa the fire
burns away all the bad ‘Karmas’ and there by helps in the progress of spiritual practice. Enlightenment means
burning of karmas through Tapas, which means heat or fire.
The Bhuthagni is the fire of the subtle body. It is the fire, that must be ignited for the purpose of the
spiritual practice. Homa is done to awaken the ‘Bhuthagni’.
Mantra:-
The Mantra2 is the essence of sound or it is the embodiment of truth, in the form of sound. The mind
rides on the subtle energy of the breath. The Prana is the factor, which purifies the subtle channels of the body.
So when you chant a Mantra, you are charging your breath and energy, with the energy of the Mantra and so
working directly on your mind and subtle body.
The ‘Guru’ or master who gives the Mantra has repeated it himself for a long time, during the course of
his spiritual practice. He also has realized the power of the Mantra and is able to charge it with a living conscious
force. When the ‘Guru’ has made his Mantra divine and alive that Mantra is perfect, it brings liberation, as well
as bestowing all types of powers. Through constant repetition of the Mantra the Kundalini is awakened.
Tantra :-
The whole purpose of Tantra is to free us from all limitations ie that of the five great elements which
make up the universe. Purifying the five great elements ie ‘Bhootha Shudhi is the essence of Tantra.
The science of Tantra explains three important types of initiation or Diksha as Anavam,
Shaktham and Sambhavam. After giving the ‘Purna Diksha’ – full initiation only; the master
will give his full knowledge about Tantra to his disciple .
Panchamakara Pooja:-
The Tantra explains five types of article like Madhya (alcohol), Matsya (fish), Mamsa (meat), Mudra
(posture) and Maidhuna (sex). In Panchamakara3 the fish represents water, posture to earth, alcohol to fire, flesh
to air, and sex to ether. In this way, the universe itself is made as a tool to worship. Normally these five articles
binds you more tightly to the world, but if you use the same substance in the Tantric way they can be the source
of liberation from bondage. In our body the tongue is the flesh, fish is the breath ie ‘Pranayama’, posture to
encourage free movement of energy. These postures make the body to form a circuit, hence the body electricity
cannot escape, there by the inner energy becomes balanced and silent. Alcohol is the nectar that flows from
‘Soma Chakra’. Sex is the ultimate union of Shiva and Shakthi. The Pooja in which Panchamakara is used is
called Chakra Pooja or Yantra Pooja. The ultimate Yantra is the ‘Sri Yantra’, which corresponds the whole
universe.
Since each Mantra is a deity, the entire human body is composed of Mantra. By repeating Mantra you
are continuously recreating yourself in a new image. Eventually when you are truly purified, your original
personality vanishes and only the image of your deity remains. I have personally seen this, on the practitioners
who do ‘Sri Yantra’ Pooja. In Yantra Pooja the ‘Japa’ purifies the air and ether element, Tarpana the water
element, Marjana the earth element and Bhojana the final offering which is made up of six tastes to the deity.
The Yogis considered their whole body as a Yantra, which helped them in continuing their spiritual practice
internally.
Pulse reading :
Pulse reading4 was practiced in ancient days to diagnose the disease of the patient. In my experience, the
pulse always operates on a right patient, at the right place and right time. By feeling the pulse, we can construe
their disease, their character, the ailments of their parents, the environment where they live, the diseases which
they are to be affected etc. The above said is possible, only when the Kundalini of the patient interacts with the
Kundalini of the Physician. For this, the physician must be an Upasaka (Worshiper) of Kundalini. If we observe,
we could see that all the Ayurvedic practitioners were not merely physicians, where as they were Upasakas of
Kundalini, with the power of their penance they could heal chronic ailments. In the due course of time we lost
this practice and the old generation didn’t want to pass on this knowledge. All the great Enlightened masters like
Jesus Christ, Buddha were very good healers. They gave no medicine, just by their touch, word or look, they can
infuse the Prana on a patient there by, removing the negativity of their subtle body (Prana Prathishta5), because
they were positive spirits. Any individual could reach this stage, but their negativity and attachments is what that
prevents them. Once when the mind is focused inside, the desires will be limited, which prevents from creating
new actions (Karmas)
It is only when the Karma of the patient is exhausted, the physician can read his pulse. That is why in the
beginning I have mentioned the right patient for pulse examining. After reading the pulse the physician should
prescribe a decoction of drugs as Kashaya. As I don’t encourage the practice of prescribing prepared Kashaya,
since the level of Prana and the nine factors explained by Ayurvedic texts are different from one person to
another. This was the method practiced by ancient Ayurvedic Physicians. More over, this method doesn’t cure
the disease of the gross body, but it equalizes the energy of the subtle body, there by equalizing the 3 Dhoshas.
There by the flow of inward and outward breath in both nostrils will be equalized.
Panchakarma Treatment: -
The ultimate aim of Panchakarma treatment is for realization. All these treatments are basically meant
for a healthy man to lead a disease free life. Realization through Panchakarma, is not advisable for an individual
affected with chronic ailment because when the energy starts rising his body can’t with stand its intensity.
Initially the infusion of Prana ( Prana Prathishta ) is followed by the in take of ghee treatment ( Sneha
Pana ).
Oil Dhara:-Oil Dhara activates the five energy centers of the spine and there by, the energy can also be raised. I
have experienced many times the patients say that, they feel very light, thought less and blissful while doing the
oil Dhara.
Siro Vasthi:- Siro Vasthi and Siro Dhara can be performed to stimulate the Sahasrara .When the oil is kept on the
head for Siro Vasthi, then by feeling the pulse of the patient we can locate where the medicine acts in the system.
Nasyam:- The Agna Chakra and Lalana chakra can be stimulated by Nasyam.
Vamanam:-The channels of mind are cleansed by vomiting.
Purging:-The toxins of the body is removed by purging.
Vasthi:-Vasthi is the only treatment by which the energy can be activated instantly, hence it is called as the king
of all treatments in Ayurveda.
The aim of Ayurvedic treatments is the stimulation of Kayagni or the fire of the body, where as Tantra
aims in stimulating the Bhuthagni. Both the Bhuthagni and Kayagni can be stimulated by Panchakarma
treatment, which results in the generation of tremendous amount of energy, which can be used for healing or
raising the Kundalini.

The whole process of Panchakarma can be compared as ‘Homa’. Initially after Prana Prathishta, the fire
pit or Homakunda is considered as the body, the ‘Havis’ is the Snahapana. The offerings made of six tastes is the
medicines taken internally. The heat produced by the oil Dhara and other therapies stimulates the Bhutagni and
Kayagni, there by purifying the whole 72, 000 channels. In such a state no Prana is consumed nor Apana is
generated by the body. In that stage, the mind becomes thoughtless, whenever there is no mind the energy starts
rising, which is the ultimate aim of all Indian Shastras.