OjasFrom Wikipedia, the free encyclopedia

Ojas is a Sanskrit word which literally means "vigor". According to the principles of Ayurveda, it is the essential energy of the body which can be equated with the "fluid of life". Those who practice Ayurveda say that Ojas is the sap of one's life energy which, when sufficient, is equated with immunity and, when deficient, results in weakness, fatigue and ultimately disease. Soma, a drink used for religious purposes, is supposed to be related in some way. Ojas is both the gateway and the container. It is the gateway between consciousness and physiology, between spiritual and material. As the subtlest physical, it is a container. It contains the flow of cosmic energy (Prana) from Atman through the individual. Ojas is the first material expression of consciousness. It is both manifest and unmanifest. It pervades the body, has a yellowish-red color, looks like ghee, smells like puffed rice, tastes like honey. It is similar to balanced Kapha; only not as heavy. Ojas is Primal vigor. Ojas is the subtle energy of water, the stored-up vital reserve, the basis for physical and mental strength and endurance. It is to Vata, Pitta, Kapha, as Samhita is to rishi, devata, and chhandas. It holds the body together. It allows the body-minds balanced functioning. Ojas is responsible for maintaining contentment, luster, strength, and health. It is the main factor responsible for immunity. Ojas is produced at every stage of digestion and is the finest end product of digestion. As such, it is the essence of the body tissues (dhatus). There are 5 factors which increase Ojas: behavioral Rasayanas, devotion (Bhakti Yoga), medicinal Rasayanas (includes Ojas increasing foods), fresh, wholesome diet, 5 ways to eliminate Ama. There are 7 factors which hamper the flow of transformation of the Dhatus causing Ojas to be less or imbalanced: excessive injury/harm to the body; excessive loss of substance; overexertion; excessive anger; excessive grief; excessive thinking, worry, anxiety; excessive hunger.

Ojas as per Swami Vivekananda

According to Swami Vivekananda "The Yogis claim that of all the energies that are in the human body the highest is what they call "Ojas". Now this Ojas is stored up in the brain, and the more Ojas is in a man's head, the more powerful he is, the more intellectual, the more spiritually strong." [1] "Part of the human energy which is expressed as sex energy, in sexual thought, when checked and controlled, easily becomes changed into Ojas"[1] "It is only the chaste man or woman who can make the Ojas rise and store it in the brain; that is why chastity has always been considered the highest virtue" [1] "The "Ojas" is that which makes the difference between man and man. The man who has much Ojas is the leader of men. It gives a tremendous power of attraction. Ojas is manufactured from the nerve currents. It has this peculiarity: it is most easily made from that force which manifests itself in the sexual powers. If the powers of the sexual centres are not frittered away and their energies wasted (action is only thought in a grosser state), they can be manufactured into Ojas. The two great nerve currents of the body start from the brain, go down on each side of the spinal cord, but they cross in the shape of the figure 8 at the back of the head. Thus the left side of the body is governed by the right side

of the head. At the lowest point of the circuit is the sexual centre, the Sacral Plexus. The energy conveyed by these two currents of nerves comes down, and a large amount is continually being stored in the Sacral Plexus. The last bone in the spine is over the Sacral Plexus and is described in symbolic language as a triangle; and as the energy is stored up beside it, this energy is symbolised by a serpent. Consciousness and subconsciousness work through these two nerve - currents. But superconsciousness takes off the nerve - current when it reaches the lower end of the circuit, and instead of allowing it to go up and complete the circuit, stops and forces it up the spinal cord as Ojas from the Sacral Plexus. The spinal cord is naturally closed, but it can be opened to form a passage for this Ojas. As the current travels from one centre of the spinal cord to another, you can travel from one plane of existence to another. This is why the human being is greater than others, because all planes, all experiences, are possible to the spirit in the human body. We do not need another; for man can, if he likes, finish in his body his probation and can after that become pure spirit. When the Ojas has gone from centre to centre and reaches the Pineal Gland (a part of the brain to which science can assign no function), man then becomes neither mind nor body, he is free from all bondage. The great danger of psychic powers is that man stumbles, as it were, into them, and knows not how to use them rightly. He is without training and without knowledge of what has happened to him. The danger is that in using these psychic powers, the sexual feelings are abnormally roused as these powers are in fact manufactured out of the sexual centre. The best and safest way is to avoid psychic manifestations, for they play the most horrible pranks on their ignorant and untrained owners. To go back to symbols. Because this movement of the Ojas up the spinal cord feels like a spiral one, it is called the "snake". The snake, therefore, or the serpent, rests on the bone or triangle. When it is roused, it travels up the spinal cord; and as it goes from centre to centre, a new natural world is opened inside us -- the Kundalini is roused."

Ayurvedic Management of Diabetes Mellitus

Abstract
Ayurvedic System of Medicine clearly defines this disease and its line of treatment. Diabetes Mellitus is known to Indians from Vedic period onwards by the name Asrava (Prameha). They were treating this problem very effectively at that also. Diabetes is also known as Madhumeha in Ayurveda. According to Ayurveda, prameha is divided in 4 major types (and total 21 types) 1. Kapha type (again divided into 10 types) 2. Pitta type (again divided into 6 types) 3. Vata type (divided into 4 types) 4. Juvenile diabetes for children (for unhealthy practices of parents and/or due to the sins of past-birth) This study evaluates the efficacy of Classical and Traditional Ayurvedic line of treatment in above different Diabetes types. 2

Ayurvedic Management of Diabetes Mellitus

Introduction
Madhu meha which has been correlated with Diabetes Mellitus has become a global problem in spite of advances in modern science. India has been projected by WHO as the country with the fastest growing population of Diabetic patients. It is estimated that between 1995 2025 diabetic patients in India will increase by 195%. Diabetes Mellitus is also a maharoga (major disease) because it affects most part of thebody and every cell of the human physiology. The ancient Indian physicians described not only the sweetness of urine as one of the major symptoms but also the relationship of the disease

with disturbance of the 5 sheaths of the body annamaya kosha{Food sheath}, pranamayakosha{Energy sheath}, manomaya kosha{Mind Sheath}, vijnana maya kosha{Intalectual Sheath} and anandamaya kosha{Bliss Sheath}. All classical texts describes prameha. The word prameha derived from the root mih sechane meaning watering that means dilution of everything in the body not only urine).

Aetiology
The main causes of prameha (diabetes) are lack of exercise and improper food habits in excess food intake which falls in the category of ushna, snigdha and guru are the primal cause of this disease fish, curd are good examples. Foods that increase kapha, medhas and moothra are the etiological factors for prameha. Yashcha kinchith vidhiranyepi sleshma medho moothra samjananam sa sarva: nidana vishesha:

Physical Classifications
For the management of this disease prameha (diabetes) can be listed in two categories: 1) Apatharpana uthaja prameha describing the lean diabetic and 2) Santharpana uthaja prameha relating the obese diabetic.

Aetiological classification of diabetic patients

1) Sahaja prameha (congenital) 2) Apathyanimittaja prameha (due to over eating and poor habits) The similar classification can be found in Bhela Samhitha 1) Prakruthi Prabhaavam 2) Narasya Swakrutham

Dosha classification
Though prameha is a tridoshaja vyadhi, the relative predominance of any one dosha and dooshya enables its classification in to Vathaja, Pithaja and Kaphaja pramehas. These have further been classified in to twenty sub categories in all the three classics of Ayurveda. Kaphaja and Pittaja prameha have been sub classified in to ten types and six types respectively. These sixteen types have the physical characteristics of urine that is colour, density and volume depending up on the different gunas of Kapha and Pitta. Vataja prameha has been sub classified in to four types depending up on dhathu being excreted through urine. The above 20 types are classified on the basis of colour and physical characteristics of urine. The above 20 types of prameha are the different types of prameha can also be correlated with a systemic urological and nephrological conditions. The above theory is well described by all acharyas by general prodromal symptoms for all types of pramehas in which sweetness of urine is the common and important symptom. In our practice we could be classify prameha according to dosha predominance. They are 1) kapahja, 2) pithaja, 3) vathaja, 4) kapha-pithaja, 5) kapha-vathaja, 6) pitha-vathaja, and 7) vatha-pitha-kaphaja. In these types sannipatha, kevala vathaja and some stages of kapha-vthaja and pitha-vathaja can be considered as IDDM. And others are considered as NIDDM.

Poorva Roopa
Prodromal Symptoms of prameha have been explained in detail by all the acharyas especially in Brihathrayies They are as follows

1. Sweda Profuced sweating 2. Angagandham Foul smell of the body 3. Anga shidhilathwam Looseness the body 4. Sayyasna swapnasukhabhishangithwam Feeling of lethargy 5. Hridayopadeham Feeling of some thing coated or heaviness of Hridaya 6. Netropadeham Feeling of some thing coated on eyes 7. Jhwopadeham sensation of a coated tongue 8. Shravanopadeham Feeling of coating on ears 9. Anga ghanathwam Heaviness of body parts 10. Keshathivridhi Excessive growth of hairs 11. Nakhathivridhi Excessive growth of Nails 12. Sheetha priyathwam Affinity towards cold 13. Gala shosham Dryness of throat 14. Thalu shosham Dryness of palate 15. Asya madhuryam Sweet taste in mouth 16. Karadaham Burning sensation of palms 17. Pada daham Burning sensation of soles 18. Moothra madhuryam Sweetness of urine

General Features
The characteristic features of all types of prameha are PRABHOOTHA and AAVILA MOOTHRATHA & MEDO DUSHTI LAKSHANAS - { excessive urination & turbidity in urine and symptoms of vitiated medodhatu Prameha upadravas {Complications of prameha} Doshas which are involved in pathogenesis of the disease. This may further complicate the problem and must be considered in the management of the original disease, that is called upadrava. Individual suffering from prameha usually seeks to doctors help when the complications have developed. Fatigue, excessive thirst and excessive urination are some of the symptoms for which the diseased person approaches physician. Susrutha has described prameha complications according to dosha pridominance. Briha Thrayees have described prameha pidaka as a major complication of prameha. Sussrutha has mentioned Malabandhata (constipation) as a commonly observed complication as the body of the diseased person is loaded with meda hence they do not respond to common purgatives in usual doses. Modern Physiological theories attribute this complication to the involvement of autonomous nervous system. The following symptoms under each category of kaphaja, pithaja and vathaja describes the dominant element in each diabetic patient. Doshas which are involved in the pathogenesis of the disease may further complicate the problem and must be critically considered in the management of the original disease. This element in the treatment is called upadrava. In most cases it is only after the complication have developed, individuals suffering form prameha seek a physicians advise. Sustrutha notes that Dosha predominance is a primary factor in prameha complication. Susrutha documents that malabandhata(constipation) is a complication of this disease, because the individual has a concentration of meda. The average doses of laxatives are not effective in these cases. Brihathrayees (Susrutha is one of the Brihathrayee writers) have described prameha as pidika (diabetic carbuncle) as a major complication of prameha.

Kaphaja
Avipakam indigestion Aruchi - Loss of appetite Chardi - Vomiting tendency

Athinidra - Excessive sleep Kasam - Cough Peenasam - Cold with running nose

Pittaja
Vasthimehanyotoda - Pain in Bladder & urinary path Mushkavatharanam - Pain in testes Jwara - Fever Daham - Burning sensation Trishna - Thirst Amlika - Acidity Moorcha - Giddiness Vitbhedanam - Loose Motion Hridayashoola - Pain in heart region Nidranasam - Loss of sleep

Vathaja
Udavartham Upward movement of vatha. Kambam Tremor Hridgraham Gripping pain in chest region Lolatha Affinity Soolam Pain Anidratha Insomnia Sosha Wasting Kasam Cough Swasam Difficulty to breath Badhapureeshathwa Constipation

Prognosis
This classification has been given by Charaka. The three types of prameha. 1. Sadhya - curable 2. Yapya - Palliable 3. Asadhya - Incurable Sadhya: Describes patients who have been diagnosed very early in the onset of prameha. In this category of patients , there can be those who are sthoola[ obese] and the origin of their disease is in apathyaja [poor living habbits] Yapya: Patients under this catagory have Pittaja prameha & certain types of kaphaja prameha.How ever Yapya {palliable} helps control the disease with treatment Asadhya: Describes the incurable version of prameha & inherited diabetes.Sahaja patients suffering from this veriety are Krisha {lean}

Involvement of ojus in Prameha

Ojus is the essence of life, an extract of the seven dhathus {Elements}represented as bala {strength }of the body. The ojus in a healthy person determines the physical, Psychic, sensory motor functions of the body. The biochemical component of the body which is reddish, white, slightly yellowish in colour residing in heart and other vital organs of the body. If ojus is distrubed, degeneration will be fast and result in decreased life span. In prameha the ojus (life essence is expunged from the body through all navadwaras especially through urine & sweat.) Ojus gets imbalanced in prameha in two ways: 1) Through obstruction in blood vessels {srothorodha} 2) Degeneration of the body components is dhatu kshaya this can cause both cardiac &

nervous system disorders.all this is ojakshaya meaning an imbalance in Ojus.

Management of Prameha
According to Ayurveda the line of treatment of prameha is strictly on individuals constitution. A special case sheet to analyse diabetes is developed as follows 1) The prakrithi of the patient 2) Dosha predominance of disease 3) Dooshya vitiation 4) Obstruction in srothus 5) Manasika Prakrithi 6) Ahara & Vihara 7) Hereditary factors etc... This case sheet gives the profile of the patient & the pathology of the disease in accordance based with classical diagnostic skills in accordance with the classical way of diagnosis. After grouping the patient into different prakrithi, we were able to fix the line of treatment according to the types of the disease. In general Type 1 Diabetes Mellitus {Vathaja prameha}Patients are advised to have Bhrimhana medication & diet which increases dhathus in the body

Line of treatment
In Type 2 Diabetes, obese diabetic patient with optimal body strength having intense increase of doshas, Purification of the body is advocated This is dependent on dosha predominance {Kaphaja are adviced to have emetics, Pittaja are advised to have purgation.}

1) Snehanam { prescription of oils internally & externally 2) Sodhana {Purification therapy under three catagory}
a. Vamanam b. Virechanam c. Vasthi (This process is the application of medicine through the anal route. This is indicated only in specific condition 3) Samanam 4) Pathya Apathyas 5) Vyayamam (exercises) In strong prameha patients,but with increased doshas, sodhana chikilsa is prescribed. The Purification Therapies are the formost treatment in this condition. Snehana karma should be done before giving sodhana chikilsa. Generally swedana is contra indicated in Prameha as swethathi pravruthy (profuced sweating) is one of the main symptom of prameha. Moreover swedana induces kleda which is a causative factor for this disease. Different snehanas (oliations) are advised in different stages of prameha. In our classical texts there are prescriptions of medicated ghees and oils (dhanwantharam ghrutham, thrikandakathi ghrutham are some of them). For this process, Nagarjuna pharmacy has developed 3 special products which can be administered in different dosha conditions. Arjuna Sarshapa for Kaphaja types; Arjuna Grutham for pitha type and Arjuna Thailam for Vatha type. After snehana, one should undergo virchanam or vamana or both.This is determined on the predominant doshas. This can be done by classical shodhana oushadha. After shodhana chikilsa, shamana chikitsa is advised. The drug of choice must be both dosha shamana and roga shamana. ! In hyper cholesteremic conditions Daru haridrathi choornam is found effective. ! In neuropathy conditions Elagulgulu choornam and,. ! In dhathukshaya condition, Silajathu kalpam is advised for better results

! With this classical line of treatment, we are able to withdraw modern hypoglycemic medicines gradualy.! Snehana and shodhana must be repeated in a definite intervals; depending upon the condition of the disease. The drastic disease diabetes can be controlled by giving comprehensive attention to 3 aspects they are 1) Ahara (Diet)2) Vihara ( Exercise)

3) Aushadha (medicine) The role of ahara & Vihara are equally or even more important in diabetes to control blood sugar level as well as to prevent complications of this disease .In all classics, ahara dravyas are described in detail & they cover all the food groups are noted in the following table: Ahara group Name of pathya ahara Cereals: Yava -Barley{ Chenopodium Album}Godhooma -Wheat Shyamaka Kodrava Bajara Pulses: Mudga { Green gram} Chanaka { Gram} Vegetables: Thiktha shakas Medhika Nimba { Azadirachta Indica} Karavella { Momordica charantia} Patola {Trichosanthas Anguina Rasona -Garlic Fruits: Udmbara {Ficus racemosa}Jambu{Black berry}Syzygium cumini Tala phala {Borassus flabellifer} Kharjura { Phoenix sylvestris} Seeds: Kamala { Nelumbo nucifera} Utpala {Nymphoea Stellata} Flesh: Harina Deer flesh Shashaka Rabbit Birds like Kapotha,Titira Liquor: Old sura {Old wine} Oils: Mustard Ingudi {Balanitis aegypotiaca} Ghritha may be used in pithaja prameha

Basic principals of Ayurveda

Nature was their laboratory, they collected the medicines from the forests surround them and used them as they saw other animals are doing it. They used the universal principal and approach. Never tried to encroach the nature and environment. They were keen and silent observers of all the happenings. Analyzed their observations and then finally laid down few basic principals. These principals were universal that is why these are timeless also. To serve man-kind they demarcated health and diseases and finally they came with the first heath science of the globe i.e. Ayurveda. Researchers were none other than the common men having their goal in their minds to save the human-race from endangers, which were there. Along with this they also gave knowledge about the nature and universe so that their coming generations will be benefited by their knowledge and will live a healthy life. The principals they established without any conditions of time, place and race. These were the principals to tell the relation in between man and universe. These are as follows..... Five Universal Elements. Psychological Components. Physiological Constituents of the body. These are the pillars which carry Ayurveda's thoughts. Only after understanding these basic concepts we can find the way how Ayurveda thinks about the whole world and human body. After an over all review of these topics it will be easy for anyone to find the truth and utility of Ayurveda. Ayurveda is categorized in to Alternative Health science because of lack of knowledge about the basic concepts of Ayurveda and whoever is practicing Ayurveda have commercialized the concepts of Ayurveda but The ATHARVAS are dedicated restore the PURE AYURVEDA so that humanity can be served better. Let's discuss these basic concepts one by one to know Ayurveda better!!! Five Universal Elements How these are evolved Understanding the Universal Composition Mahabhootas: A Connecting Link

Role of Punchmahabhootas in health Role of Mahabhootas in Ayurveda Psychological Components Know TriGunas Physics versus Psychology How TriGunas affect you and me Physiological constituents of the body SEVEN STEPS OF PHYSIOLOGY SAPT DHATUS' Ojus: the immune power of the body

Five Universal Elements Today more than 100 elements have been detected by modern scientists. These are the basic elements like; hydrogen, carbon, sodium etc. which unite together to create all the beings living or non living of our world. Presence of any one of these relatively to other elements in any material, will decide its physical and chemical qualities and its function in the ecological system of ours. What the above theory tells about these 100 or so elements. Indian philosophers did it thousands of years ago by their minute observation towards the nature and its natural phenomenon. They classified all the basic elements in five categories. These were named Mahabhootas and as these were five in number these were called as Punchmahabhootas. Here Punch denotes the number five. These are five elements which are responsible for structural and functional integrity of the world. There is nothing beyond these five elements, animate or in-animate. These may be you and me. These five basic components have been defined by their actions. Because a matter is always known by its actions basically. Action speaks . All these elements were named and described by their actions only, similar what the coming generations of scientists did it in other way. How these are evolved These Mahabhootas are made by a peculiar system. Each one of these five is blessed with the qualities of its precursor along with its own qualities. These are as following Aakash Mahabhoota = Shabad (listening) Vayu Mahabhoota = Sparsha (touch) Agni Mahabhoota = Roop (vision) Jal / Ap Mahabhoota = Ras (taste) Prithvi Mahabhoota = Gandha (smell) These characters are intermingled with each other in a particular fashion and Mahabhootas evolve one after one in the same order in which they are lined up above. Following is the fashion for these.. Aakash Mahabhoota = Shabad Vayu Mahabhoota = Sparsha + Shabad Agni Mahabhoota = Roop + Sparsha + Shabad Jal / Ap Mahabhoota = Ras + Roop + Sparsha + Shabad Prithvi Mahabhoota = Gandha + Ras + Roop + Sparsha + Shabad This is the fashion how the Mahabhootas are made or they originate in an evolutionary fashion. Due to this particular fashion these are similar to each other in lesser percentages. This similarity binds the world together as does the adhesive forces. These adhesive forces are possible only then, when their is something to be shared with each other. Understanding the Universal Composition As discussed earlier these Mahabhootas are five in number. They are designed to full fill all the requirements of their concepts related both to the human body and the nature. These Mahabhootas are

action specific. They are divided in five, according to the need of physiology of the nature and all animals. As Ayurveda is a science of nature and its relations with the human body. So there was a need of a link between nature and human beings, so Indian Philosophers-cum-Scientists developed this five fold system to full fill their aim. And concept of Punchmahabhootas was developed. These may be called as the five basic elements of Ayurveda . A brief knowledge of all these Mahabhoota is as follows. A. Aakash Mahabhoota:Correlated to the ether concept of Greek philosophers maximum times, the substances having more percentage of this element are responsible for lightness, exhibit porosity and posses the capacity to occupy the fill up spaces. Even it fill up the spaces but this has tendency of least or just ZERO resistance for any movement in that space. B. Vayu Mahabhoota:Which is invisible but we can feel it by its touch on our tactile receptors and responsible for all kinds of movements in the universe and our body. It produces dryness, tends to absorb fluids from any where, and promotes clearness and lightness. On psychological level causes anxiety-states in the mind and the emaciation of the body. Recall the wind blowing outside in the world. When it is cool and calm it is called as life. When it is high speeded it is called as storm, which destroys everything and when the same air is ceased it causes the suffocation. Same does the trait Vayu in our body. Vayu literally means the Air. C. Agni Mahabhoota:The fire . A factor responsible to heat up everything and penetrates, illuminates all and subtle. This has the attribute of form or image. It produces inflammatory reactions, glow, impart sensation of colors. All the corrosive materials can be included in this category. The exothermic property is on peak. D Jal/Ap:Water born from the womb of fire!! Fluidity, heaviness, viscosity, dullness and cognoscibility- are the nature of this fourth Mahabhoota. This is capable of making gustatory appeal and promoting viscosity. Loosening, spreading over, moistening, permeate through, disintegrate and exude, are other properties this possess. Satisfaction and exhilaration of the spirit and linking of substances or to keep the things in position are also attributed to this Mahabhoota. Just opposite to the Agni this trait is of an endothermic property. E. Prithvi:It is more physically active in nature than chemically, in comparison to rest four of its category. Its physical characteristics are heaviness, grossness, stability and possess the property of smell and capable for an olfactory appeal. It works as a ground for the creatures as does the carbon for the physical world. Mahabhootas: A Connecting Link All the living and non living matters of the world are the creations of these five elements known asAakash, Vayu, Agni, Jal/ Ap and Prithvi in a specific order in the starting hours of formations of the earth. All the creatures are made by these elements. In all animates and in-animates these five basic elements will present definitely. But one or more will be in leading role and others will be supportive to that. Dominancy of any of these will change qualities of that particular material totally. In human body these stay in a particular percentage. Where, each plays its own role in the harmony in the physiology of the body and for body's relations with the rest of the ecological system. So whenever in our body their configuration disturbs from that percentage what we were awarded at the time of Prakruti formation, the whole system got dis-ease which is known as disease in medical science. So

their role in the prevention of the diseases is bigger and when one is known to all the facts about his Mahabhautic configuration, he/she will remain healthy throughout the life easily. So these Mahabhootas work as a connecting link between man and nature, whenever this connecting link is got upset- disturbances occur and these disturbances lead us to diseases, vice-versa harmony of these Mahabhootas is known as health. If one wants to remain healthy forever he should know about his need for a particular composition of Mahabhootas which is possible only after knowing of the Prakruti of one. Particular composition of these two traits (physical and psychological) decides the working and nature of a particular animate or in animate. When one is aware about his particular composition (Prakruti) it will be easy for him to handle himself in any up and down of the surrounding which causes disturbance in these the diseases. Role of Punchmahabhootas in health After this brief introduction of all these Mahabhoota , we can know the importance and actions of these Punchmahabhootas in our body. And by knowing their deficit or increase in the body of their particular actions, we can know which Mahabhoota is affected. Any decrease in qualitative and quantative properties of any of these Mahabhoota will affect the physiological role of that one on the body directly. Along with this physiological support, these also play a role in the development of an embryo. These Mahabhootas affect the ratio of Tridoshas in the body and a particular constitution is formatted, which we know as Prakruti . In both the conditions, after getting the knowledge of their percent role in the body we can select a drug of same quality, i.e. which ever Mahabhoota is effected, will be provided from outside. What needs for this is a vision which can identify them in nature. Ayurveda have developed this vision that we need to come close to nature today in this era of mechanics. This will make us together with the nature. No doubt. These Mahabhootas decide the Tridoshas in our body and also configure our body's Prakruti (bio constitution). One should be known to his/her Prakruti and so that which Mahabhoota is needed for body may be supplied from outside easily. Role of Mahabhootas in Ayurveda Any science needs its basic principles for its development. Basically these Mahabhootas are the basic chemicals of the Ayurvedic science. Whole the chemistry of man and nature is dependant on these Mahabhootas . They are the same as the Carbon, Phosphorus; Nitrogen etc. are in the modern chemistry. When one talks about the health of human beings, then it is always important to discuss about both the nature and man together, and their mutual relations with each other. Philosophically man and nature were similar and later on this was also proven by modern science also. Ancient Indian philosophers cum scientists described these. These are five basic elements known as Punchmahabhootas. Ayurveda established these as basic principles to get success in the treatment. It is important here to know theories of Samanya & Vishesha (theories of synergism and antagonism, respectively) . According to these theories a drug of similar qualities or composition will increase its counterpart any where, this is known as theory of Samanya and that one opposite to it is known as the Vishesha. In any case one or two or more of these Mahabhootas is less, both quality wise and quantity wise, it will cause disturbance in the physiology of the body which is known as disease. To fulfill less or to decrease these through medicines is easy, because as discussed earlier these Mahabhootas are common in all the animate and in-animate organisms. Natural materials have been identified by Ayurvedic scholars and classified in the different categories to be used in both of the cases- to increase or decrease the Mahabhootas inside the body. So, when it is known that which one of Mahabhootas is needed and how much to can maintain the health easily. This is considered separately as well while discussing the concept of Prakruti-see it there.

Psychological Components : After a brief knowledge of Punchmahabhootas it is important to understand the TriGunas. As where, Punchmahabhootas make, physical and chemical background of whole world. Universal like Punchmahabhootas there are three forces, which decide their physical and chemical momentum of any object. These are known as TriGunas. Here Guna means the characteristic efficiency of any of the objects, through which it responds and does its peculiar jobs. These Gunas are more related with the psychology of the materials at all levels. According to Indian philosophy not only the living and animate world comprises of psychology but in animates also have these traits. Animates can work with psychology and physiology both. But in-animates are not having any kind of link between psychology and physiology. This link between physiology and psychology is known as-Aatma (The Soul) (Go to yoga page to know all about Aatma). As body is a blend of psychology and physiology so it is important to know about both. Specifically in Ayurvedaphysiology and psychology are intermingled in away that we can't separate these two, from each other! Know TriGunas : TriGunas are also- character and activity specific just like Punchmahabhootas. As the term Tri' tells these are three and their characteristic features are as follows: a. Sattva: Neutral balanced, positivistic. Cool! Calm! Sweet! Disturbances can't affect this. High spirits are core of this aspect. This is able to enlighten all the objects by its glow. Rest two may cause any deformities but purity of it's never allows disturbances to invade. Kind as love of nature and pure as blessings of God! b. Rajas: Rajas Guna is activity, factor responsible for change, works to rearrange the things and ideas, Transaction from darkness to light or vice-versa. It transforms potential energies of life and nature into kinetic energies. New formations anywhere in the world are controlled by this specific factor. c. Tamas: Inertia!! This binds the things to place. This hates any transition or transformation. This is orthodox in nature. Symbol for dark black i.e., nothing clear is soul of this. Make things to dump deaf dumb. Negative approach is a big and positive is zero here. Important for a pause, which give the relaxation to all animates. Physics versus Psychology As discussed earlier these Gunas decide activity of the Punchmahabhootas. Their relations with these physical materials is as followsa. Aakash - Sattva dominant b. Vayu - Rajas dominant c. Agni - Sattva + Rajas dominant d. Jal - Rajas + Tamas dominant e. Prithvi - Tamas dominant After considering the characters of TriGunas, actions of Mahabhootas can be understood easily. In inert Bhootas these TriGunas provides the activities. After this mix up; Mahabhootas will be able to prefer specific actions, as viruses changes to animate from in-animates. These TriGunas make psycho part where Soma part is governed by Mahabhootas and their result is a psychosomatic body. Particular composition of these two traits overall results the nature and working of everything of our universe. How TriGunas affect you and me Nothing is possible without these. One may be dominant or recessive in a matter, but will always be there. Decides action of in-animates when they will be used by any of the living organism eg; a person consuming maximum or total meat and flesh will be cruel more due to his diets- don't forget the

Taliban for cruelty they are famous. Where Sattva is enlightened like a sunny day; Tamas is darkened as a no-moon night, Dawn and Dusk are Rajas, for a Human Body: Sattva: This enlightens all the subtle, gives enthusiasm, positive approach and strength to the body. Rajas: Allows transitions, transformations and controls the balance of rest two. Tamas: Sedative in nature, causes unknown and unwanted pains, Takes a person towards the dizziness of ideas which leads to depression. Out of these three, two (Rajas and Tomas) are also known as Maha-Doshas as they can cause problems to our bodies, due to tendency of negativity (Tamas) and nature, to go towards the negativity (Rajas). Sattva is pure, so no question, for appearance of a disease! These S.R.T. ( Sattva, Rajas and Tamas ) blend with the Punchmahabhootas and these total eight prepare configuration of a human body by giving birth to Tridoshas. So by special care we can get the best progeny for our world, healthy and wealthy balanced new generation. You can get it!!

Physiological constituents of the body

Human machine can only be said as a body only, when it is in the process i.e. it is doing all its important biological performances in a harmony. Otherwise there is no difference in between a cluster of flesh and bones and a living organism. Ayurveda is devoted to the concept very well and without any doubt Ayurveda is the first science of the globe to identify the bio processes of human body with proper care. Ayurveda believes that human body performs its functions in a ladder step manner. It Starts from the basic step, up to the ultimate requirement of the body viz; immunity and reproduction. These different steps provide necessary material to the body for the nourishment of the Punchmahabhootas and the TriGunas, Soul and Mind also. It is important to get the zest of these bio processes. Because normal working of the body is health and any minute abnormality in physiology is known as disease. And prevention of the diseases is to maintain all these bio processes and treatment is to restore all the positive moves of these processes, as our computers can do in case of lost of any of the software. So for understanding a medical science one should know that how that particular science thinks about the processes of the body and how it will restore these processes. SEVEN STEPS OF PHYSIOLOGY SAPT DHATUS' Food consumed by us, nourishes our bodies. It happens in a particular fashion. Ayurveda believes that this process got completed in seven steps one by one or all simultaneously. These seven steps, hold body and nourish it by their activities and abilities. These are known Sapt Dhatus. These are: 1. Rasa: Provides nourishment to all other six buddies of its. It's a transporter of body Plasma fluids. 2. Rakta : Works like Rasa in movement, provides energy to all other five provides color/complexion to body. Blood!! 3. Mamsa : It covers the body and gives movements to the body, Muscular system of the body. 4. Meda : Collects the energies and stores it for the strengths of the body, Adipose tissue, along with other components, which are liable to store energy in them. 5. Ashti:

Bears the body, make it to stand upright as does the skeletal system for us. 6. Majja : Responsible for love and nourishment as its structure is also smooth and soft. As it fills the gap in bones, it can be said- marrow! 7. Shukra : After nourishment of the body, rest will go for the coming generation. Important for reproductive capacities of a person, or can be said a power nourishing the reproductive strengths of a person. These seven together hold up the body and provide strength for life.

Ojus: the immune power of the body

From these all, an essence is generated, which is known as Oja/Ojus is a material inside our body which helps the body to fight against the disease and disease causing factors. What we call immunity now a day. We can get this immune power only then, when these seven are well formed in our bodies for the preventive measures this is of main importance. Ojus is generated only then, when the first Dhatu Rasa is in its pure form and the channels, through which it will lead to other Dhatus, are clear. There should be no obstruction in its (Rasa's) way. Rasayanas therapy is devised for this purpose only. Rasayana therapy provides Ojus to the body i.e. strength to body to fight against the diseases. Use of a particular medicine herbal compound which will suppress degenerative process occurring in your body is known as Rasayana therapy. By name and concept it sounds that this type of medication is made for the old people. Truth is different- this therapy is meant for the middle age group just before the aging comes on a negative slope. because in old age body becomes fibrous, just like the old wood and any better quality of nutritive sap (the Rasa dhatu) can't do good for the body. So rasayana therapy is for all for betterment of all. Ayurveda documents seven-Dhatu doctrine according to which all the tissues are made after one by one. This process starts with the Rasa, the first which body gets from the food directly. When start will be good rest of the journey will be better. Rasayana therapy is a mean to provide the best Rasa to the body. Along with this, proper opening of all the channels is also a part of this therapy; through which this Rasa will cover its journey to all the Dhatus , and the ultimate result Ojus will be achieved , which will provide immunity to the body, power to fight against the diseases. These formulations are planed well by Ayurvedic scholars to give all the full nutritional value to each and every person. according to the different Prakruti and seasons scholars have told to use different formulations. After assessing your Prakruti you can get these Rasayana from us. To maintain your health this will help you a lot. beside this Rasayanas are a group of medicine which works on a broader spectrum against diseases, it means that these are the medicines which fight against maximum number of diseases. As these are basically corrects nutritive system and also repairs the wear tear inside the body, right from the cellular level up to the organic level.