Ayurveda Unanis What is Ayurveda

The careful, critical and unbiased study of the classical Ayurvedic texts show that by the time Samhita – granthas were compiled, the science and art of Ayurveda had already passed through the stage of specilisation and knowledge flowing from different specialised fields of medicine and allied sciences generalised, simplified and principles enunciated. Even as early as the time of Punarvasu Atreya and Dhanvantri, many positive concepts of for reaching importance and significance became the basis for the study and practice of the science and art of Ayurveda.

Man is a composite whole of matter, mind and the spirit, he is a part of a much larger universe in which he lives and a creature of a relatively smaller environment that surrounds him.

Disease is a process and not a state – the process once initiated, moves through six consecutive evolutive steps, the recognition of which letter is important from the point of view of preventive and curative aspects of Ayurveda. The evolutive stages of the process of disease are described in the concept of rogakriya – Kala :
(i) preservative conservative and preventive by rasayana and vajikarana therapies, principles of dinacharya and ritucharya
(ii) curative – achieved by samshodhana nad samshamana

The other concept of kayagnivyapara or metabolism, the concept of vyadhikshamatwa or natural resistance to the process of decay reflected in the concept of shleishnika ojas.

The three main samhita – Charak Samhita represents more or less the recorded proceedings of several seminars of Internists convened from time to time under the distinguished chairmanship of Punarvasu Atreya in which participated eminent authorites of medicine from different parts of the then civilised world. Sushruta Samhita is seen to represent the recorded version of discussions that took place between Dhanvantari an his disciple, Sushruta. This book is mainly surgical in its outlook. Vagbhata’s ‘Astanga Sangraha and Hridya’ represent compiledens of not only the valuable features of the two great medical classics but also from other extant and contemporary literature of his time. Much later works such as Madhava Nidana, Sharangdhara Samhita and Bhavapraksha are seen to have drawn the required material from the three main Ayurveda classics.

According to Ayurveda, the body is the result or as outcome of nutrition. Diseases on the other hand are the result of mal/impaired nutrition. The distinction between pleasure (health) and pain (disease) arise as the result of difference between the wholesome and unwholesome diet.

The manner in which the nutrition ingested the way in which its acts various components are metabolished into appropriate dhatu or tissue elements, and how some of its constituents are broken down for being utilised for the production of energy required for vital activities, depend upon factors which are grouped under the term agni :

By the same, the material for the formation of the functional factors, such as vata, pitta and kapha, as well as sevenfold structural elements, i.e. the saptadhatus, are also derived from the food ingested.

It is indicative of the main scope of Ayurveda chikitsa :
i) the promotion and preservation of health and strength in the healthy.
ii) the elimination of the disease in the ailing and affected i.e. curative treatment.