Fundamentals of Kayacikitsa

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The present work provides a workable base of the understanding of basic concepts of Ayurveda. Starting with the concept, nature and background of principles, it takes up the various types, classifications and their definitions with related references being described. The special features of the book are:

• It covers almost all fundamentals of kayachikitsa.

• It covers the curriculum of undergraduate & postgraduate courses in Ayurveda as a text book.

• Useful not only for students but also for academicians & researchers.

• Gives reference with slokas at the end of each other.

• Illustrated with more than 55 diagrams, tables and flow charts.

• Detailed Inbox at the end for fast reference.

• “Study of modern medical science is for better understanding Ayurveda and to glorify its principles to the present world”

On these lines for better understanding the fundamentals of kayachikitsa, the texts have been elaborately narrated. The premier fundamentals of kayachikitsa like concept of Dosha, Dhatu, Mala, more specifically Tridoshas and the concept of Samprapti, Ama, Avarana have been discussed in detail in light of present day science with academic and acquired experience to navigate the students and scholars as well as researchers for their successful journey in the ocean of Ayurveda.

“His long lasting exercise towards this laborious work is praiseworthy. His stupendous and scholastic vision in handling different chapters in this book is commendable. His quest of conserving the Ayurvedic terminology and his caution to nurture the classical technical terms is appreciable. He embarked on the logic that the subject should be primarily understood within the frame of Ayurvedic concepts.”

“This book is useful for all Ayurvedists, right from student to a researcher. The quotation of several references at the end every chapter reduces the reader from opening the original classics in the language of Sanskrit.”

Prof. Dr. M. Srinivasulu has post graduate degree in Psychology, Ayurveda, Medicinal botany from Sri Venkateshwara, Osmania, Hyderabad central university and a Ph.D. degree in Ayurveda from Rajasthan University through National Institute of Ayurveda, Jaipur. Author of many books with more than 70 publications to his credit. He has a blend of Clinical practice in Tribal, Rural, Urban areas with teaching experience in U.G. & P.G. levels with academic excellence.

He is presently working as Professor & Head, P.G. Department of Panchakarma, at Govt. Ayurveda College, Hyderabad,A.P. India.

Prof. Srinivasulu has presented this book in a scientific manner and I am sure this book will prove to be a good source of knowledge to understand the fundamental principal of kayachikista and will provide the scientific background of Ayurveda. This work is very useful for teachers, Researchers, Physicians, Scholars and students of ayurveda and hope they will take benefit of the hard work done by Prof. Srinivasulu.

Ayurveda is a science of life, which deals with comfort and discomfort physiological and pathological aspects of life. It is only a science of human health and disease; it deals with "one art and science of living". i.e. balancing the spiritual and material aspects of life i.e. dharma, artha, and karna without losing sight of moksha, the ultimate goal of human life.

Through the term 'Ayurveda' has been defined as a science of life in broad sense. Nowadays it is confined to the system of medicines based on DDM and evolved in Indian subcontinent, since time immemorial. Similarly there are several other systems in practice in the world which deal about health and medicine such as homeopathy, unani, naturopathy and allopathy etc. Historically and according to Indian mythology, Ayurveda is the life science which originated from 'bramha' who is God of creation. Ayurveda is the formulated (encapsulated) science, for welfare of the creatures by Creator and also an upanga of Vedas.

To differentiate from all the medical system existing today in the world, Ayurveda system of the science can be defined as system of medicine based on Dosa Dhatu mala theory and rasa guna virya, vipaka and prabhava theory to understand health of disease and treatment.

(Among eight specializations of Ayurveda, kayacikitsa is one of the premier specializations) Caraka says Ayurveda has to be read for eight parts to understand it in detail, for attaining mastery in the science. The knowledge of these gives us complete understanding of health, disease uncertained their management.

They are-

1. Sarira (anatomy)

2. Vrtti (day to day activity that is dina carya, rtucarya)

3. Hetu (etiology)

4. Vyadhi (disease)

5. Karma (treatment)

On these lines for better understanding the fundamentals of kayacikitsa, has been elaborately narrated in this book throwing light in view of present day science, without going for correlation. The premier fundamentals of kayacikitsa like concept of Dosa Dhatu mala, more specifically to tridosas and the concept of samprapti, ama and avarana used in detaill in the light of present day science in coming chapters, with a academic and acquired clinical experience to navigate the student, practictioner as well as researchers for their successful journey in the ocean of Ayurveda, Here is the basic problem for an Ayurveda student or practitioner as well in studying and understanding the sarira subject, because as on today, we are following the modern anatomy and physiology texts, on which bases it is becoming difficult to understand and apply the Ayurveda basics.

Human body in structure is one of the same, whether an ayurvedic, or homeopathy or allopathy or naturopathy, have the update knowledge of anatomy is essential irrespective of the system of medicine studying. But the terminology may differ, the terminology for one organism, organelle must be studied on line of concerned system, since the etiology of each word denote certain meaning in its conceptual thoughts and the word 'Hridaya' denotes Hr. - that which receives, da the which 'gives' narrating functioning of 'Heart'.

Coming to physiology, it is a must, to study the human body on ayurvedic lines because; ayurvedic sarira kriya (physiology) is quite different from other systems of medicine. The study of dosa, Dhatu and mala (DDM) is nothing but the study of physiology in ayurvedic aspects. Unless we have the knowledge of DDM we are unable to understand the vaisamyata of DDM which is a disease condition. To give perfect treatment that is Sampraptivighatana, we should have knowledge of samprapti ghatana. Hence an ayurvedic student, physician or researcher must know the anatomy and physiology in his own system, apart from the present day medical science. The terminology of Ayurveda must be used in all practices and for all purposes except in cases of ambiguity. Even while describing the nidana samprapati and rogavinischaya (pathogenesis and diagnosis). Ayurvedic terms must be put in practice to have the clarity for better valuation or formulation of the treatment. Moreover if we use the term in day to day activities, it will be easy and consistent in clinical practice.

Similarly, while studying the materia medica and pharmacological studies, the student, physician or researcher must study the drug in terms of panca bhautika sanghatana, knowledge of Rasa, guna, virya, vipaka & prabhava (RGWP), vimsatigunas, is required to know better regarding pharmaco-dynamics and clinical application of the drug. Having the knowledge of alkaloids and molecular structures is an additional knowledge of a drug but the karma (treatment procedures) shall be studied and understood, under the principles of Ayurveda.

Having the basic knowledge of diseases in term of DDM and of a drug in term of RGVVP & gunas, is a best navigational source for perfect ayurvedic treatment.

E.g. If we know amlapitta or parinamasula as pitta and vatapitia dosa janita disorder, it will be easy to select pitta or vata pitta samaka madhuradirasa dravya.

Hence to become a perfect physician in Ayurveda, one must understand the Ayurveda with it's a principle and must put in use of Ayurveda terminology in study and practice. Truly speaking it is very difficult to become a perfect ayurvedic physician because it demands a rare blend of intelligence derived from the roots of the ancient wisdom and modern methodology of clinical application.

The subject 'Kayachikitsa' is one of the branches of Ashtangas of Ayurveda. It translated 'curing the body'. The other seven branches of Ayurveda are not unconcerned with KAYA. The different methods, measures and principles of treatment in different conditions of pathologies necessitated the distinct classification of the said seven branches other than Kayachikitsa. Hence it goes without saying that the scope of Kayachikitsa is very comprehensive. It is equally important to remember that its pivot is essentially AGNI. Thus this branch is inseparable from SHAREERA KRIYA (physiology). The fundamental principles of 'treating the body' both in the states of health and ill health constitute multi- factorial and stretched heterogeneously in the treasure of Ayurveda. This is the reason why a reader, be it a student, teacher, researcher or a clinician cannot grasp the whole concepts at a glance. Added to this is another hurdle for today's reader.

Primarily, compilation of the said subject matter from out of critical Ayurvedic classics is a great task. Its translation into English is another burden. Establishing its relevance to the current society is our necessity. Analytical correlation in terms of modern medicine stands essential to further research or reassessment.

All the above said facts are being reflected in the book of "Fundamentals of Kayachikitsa" authored by Prof. Dr. M. Srinivasulu. His long lasting exercise towards this laborious work is praise - worthy. His stupendous and scholastic vision in handling different chapters in this book is commendable. His quest of conserving the Ayurvedic terminology and his caution to nurture the classical technical terms is appreciable. He embarked on the logic that the subject should be primarily understood within the frame of Ayurvedic concepts. He should be non-controversial. His endeavor of explanation of certain concepts with modern correlation is thought provocative inviting further discussions. Such debates enrich the clarity. However it is a comprehensive configuration. I hope he could condense the same in subsequent editions.

This book is definitely useful for all Ayurvedists, right from student to a researcher. The quotation of several references at the end of every chapter reduces the burden of reader from opening the original classics in the language of Sanskrit.

I wish Prof. Dr. M. Srinivasulu all the best and expect from him some more works of unique nature.