Diagnostic in Siddha and Ayurveda
There are three methods in Siddha and Ayurvedic examination of Rogi Pareeksha, which help determine the nature of illness, namely:
- Darsana pareeksha – includes observation and inspecting a patient (skin, behavior, hair, eyes etc.).
- Sparsana pareeksha – physical examination, such as nadi pareeksha (pulse diagnostics), palpation, percussion and auscultation.
- Prasna pareeksha – questions and answers part, where a patient is asked about symptoms and medical history, lifestyle habits and other important factors, preceding or associated with a particular health problem.
These three ways of examination are determined to get a clearer picture of the situation, which will later help to come up with the right diagnosis. There are steps in this process:
1) Dasavidha (Ten step examination) deals with physical constitution and environment
| Aharam | Diet of a patient (esp. vegetarian or non-vegetarian) |
| Analam | Digestive power |
| Balam | Physical ability |
| Desham | Geography of the place of residence |
| Dooshyam | Examination of the seven Dhatus and Doshas to find out functional or structural abnormalities in the body |
| Kalam | Season and climate |
| Prakrithi | Original dosha constitution of a patient |
| Sathmyam | Lifestyle of a patient (smoking, stress, sleep, physical activity etc.) |
| Sathvam | Tolerance of the pain |
| Vaya | Age of a patient |
2) Ashta Sthana Pareeksha (Eight step diagnosis)
| Akriti | General constitution type (muscles, overweight etc.) |
| Drik | Eyes balls |
| Jihwa | Toungue and taste |
| Malam | Stool |
| Mootram | Urine |
| Nadi | Pulse |
| Sabdam | Voice |
| Sparsanam | Body temperature |
Roga Pareeksha is the diagnosis itself, which should be performed using 4 sources of knowledge, called Chaturvidha Jnanas. Siddha and Ayurvedic doctor will make a decision on the diagnosis according to the logic (Yukti), considering the inference relative to other things (Anumana), based on what he observes (Pratyaksham) and following the authority word. The diagnosis itself is called Roga Pareeksha and is derived from the analysis of five factors:
- Nidanam – causative factors of the health problem.
- Purvaroopam – symptoms in the period of the initiation of the disease until its full development with visual and physical symptoms.
- Roopam – symptoms and signs of a disease.
- Upashayam – alleviating factors or what relieves the pain in a disease.
- Samprampthi – pathogenesis or the origin and development of a disease.
Nadi Pariksha
Here at Nithi Ayutveda we rely mostly on Nadi Pariksha as the main means of diagnostics, as it is viewed by Siddha and Ayurveda practitioners as superior to Roga and Rogi examination. The regular routine before Nadi Pariksha includes fasting for 4 hours prior to the procedure, while only water can be consumed. This will help to deliver precise results. During Nadi Pariksha not only the wrist pulse will be checked by Vaidya or Ayurvedic doctor, but also the pulse at main marmas in the body. Nadi Pariksha is a part of Rogipareeksha. This is an ancient method of identifying physical and mental state of a person, as well as his dosha balances. Since Nadi Pariksha relates to the roots of a disease, not only the symptoms, it is more accurate and can lead a practitioner to cure the disease at its source. Nowadays Nadi Pariksha is rarely used even by Ayurvedic doctors in diagnosis, as it relies more on a time-developed skills and experience of an examiner and not his qualifications and trainings. Nadi Pariksha is most precise and efficient when combined with other means of diagnostics, which can be done in a more efficient way, by an individual, not a computer or any other electronic device.
The pattern of individual’s pulse can tell more on the body condition, while its speed, temperature of the blood vessels at pulse points and its characteristics as opposed to person’s prakriti and body condition can reveal the fate of the disease diagnosed. One should bear in mind that it is very rare for a person to have only one disease, as they usually occur in a set of diseases. This makes diagnosis based purely on the pulse difficult. The full examination is required for a patient, which is almost useless when based on programmable algorithms of computer technologies. To explain pulse diagnostics in a scientific way, let us refer to the concept and origins of pulse diagnostics. Nadi Pariksha is the examination of interrelations between body, mind and soul of an individual. When the brain generates impulses, it regulates the heartbeat, which will control both mind and soul. Same impulses from brain induce muscle motion in the whole body. By checking the pulse we can learn a lot: heart rate, pulse, volume and speed of blood stream, strength of heartbeat and the ejection capacity of the heart. Through learning the pulse we can derive the information about the state of the 7 dhatus (more specifically brain, muscles, lymph vessels, bones and joints etc.).
Nadi Pariksha is believed to be first practiced by Maharishi sushurut, who managed to trace every single skin pore, a nerve, single muscle contractions. He calculated that the number of siras is 700, dhamanees – 200, while when counted with minute siras (nerves) and dhamanees (arteries, capillary and other vessels) and their tributaries their number topped up to the number of hair follicles on the body. In comparison the modern science has been able to classify and identify 214 nerves. Their approximate number was estimated by him to be 2.090.556. The art of Nadi Pariksha means being able to spot any change in all these siras and dhamanees. Nowadays, it seems almost science-fictional to have been able to examine human body to that extent in the times of no developed technologies. However, this knowledge is a precious heritage passed to us from our ancestors via ancient texts and skills, transferred by the lineage of Ayurvedic and Siddha vaidyas.
Ayurveda Concepts
Derived from two Sanskrit words “ayur”, or life, and “veda”, knowledge, Ayurveda is an ancient science of life. It is believed this knowledge was brought to humankind by infallible Rishis. The concept of Ayurveda is complex, as it covers not only body, but also mind and spirit of a human. Ayurveda relies purely on the natural components in the healing process, and has less side effects than artificially manufactured compounds and processes, found in most modern medical approaches. Ayurvedic approach is very particular about patient’s constitution, character and abilities, which differ from one individual to another due to the difference in ratios of five elements. These 5 elements define properties of all living and non-living things in the nature. The human’s body in Atharva Veda is a mini-copy of the cosmos. Panchabhoota or five primal elements of the nature should be in balance in order for human to stay healthy. When this five elements balance is destroyed, a disease develops. Ayurvedic approach means restoring this fragile balance, hence eliminating the cause and symptoms of disease. First element, Akasha or ether in its emental and metaphysical meanings, with its main characteristics as the sound and has additional qualities of non-resistance. It is what fills the space since the birth of this world. In Ayurveda this relates to rarefaction or opposite of compression. Air or Vayu can be felt by touch and vibration, it is like a wind, flowing in any substance, body or air. It is associated with propulsion. Tejas or fire defines the appearance, characterized by vision (tangibility and colour), is related to conversion processes (like transforming food into energy). Apas, or water, can be perceived as a taste, it is fluid and defines the liquidity of substances.
Prithivi or Earth is characterized by a smell, with its auxiliary property as solidity. Prithivi is the concept underlining the density of particles. In Ayurveda the universe is believed to consist of three main elements: wind (ether, air), Sun (fire) and Moon (water and Earth). Wind defines propulsion and movement, essential in space and for motion. Fire or Sun is the energy itself, which helps to transform and convert one substance to another. Moon is characterized by water with its main property of cohesion and cooling, as well as Earth, with density and mass, which define preservation. The nature or Universe and its evolution is permeated by the trinity (Trigunas), which are Satwa (existence), Rajas (air) and Thamas (obscurity). They refer to three ancient gods, Lord Brahma (consciousness and intellect), Lord Vishnu (action and movement) and Lord Shiva (inertia and resistance). This Trigunas define the fundamentals of Prakriti: creation (satwa), preservation (rajas) and transformation or destruction (thamas). Guna should not be perceived as an action, but rather a tendency. Satwic guna is illuminating and pleasurable, tends to purity, but it is not purity itself. Rajas is active and energizing and can create action, but it is not action itself. Thamas is passive and is associated with delusion, but it is not delusive itself. In Ayurveda they categorize the conditions and diets. This trinity concept is continued in the Tridoshas or biological humours, Vatta, Pitta and Kapha. The main characteristics of doshas:
| Vatha | Pitta | Kappha | |
| Characteristics | Degeneration | Sustenance | Generating |
| Cold | Hot | Heavy | |
| Rough | Light | Dull | |
| Subtle | Foul smelling | Smooth | |
| Mobile | Flowing | Soft | |
| Light | Sharp | Cold | |
| Dry | Unctuous | Unctuous | |
| Fluid | Firm | ||
| Functions | Energy, action, impulse, inspiration, expiration, proper functioning of dhatus and indriyas. | Hunger, thirst, taste, beauty, intellect, courage, body softness, digestion, body temperature, grasping power. | Strength of joints, unctuousness, stability. |
| Location in the body | Lower part of the body (Adharangam) | Middle (Madhyangam) | Upper (Urdhwangam) |
Diets
A quick definition: The word ‘diet’, and the phrase ‘dietary habits’, refer to a person’s eating habits; what he/she eats and drinks. The same may also refer to the specific instructions of an Ayurvedic Vaidya (physician/doctor), to consume or avoid certain food for the sake of health. This is called patthiyam (diet discipline). Ayurvedic dietary beliefs could be associated with a more ancient manifestation of the contemporary English saying, “You are what you eat “. Ayurveda puts great value on one’s diet; in fact, it is regarded to be just as important as the treatments themselves. It is no coincidence then that the Ayurvedic texts mention in detail all types of food known to a modern human.
Ayurvedic Tastes
The nutritional value of food is well-known, but Ayurvedic knowledge has noted that its taste may also have the same strong physiological effect:
Sweet (Madhura)
Sweet food nourishes the body, cools it down, has moistening qualities and increases the level of oiliness of one’s skin, while also increasing a person’s weight.
Sour (Amla)
Sour food warms the body, increases the oiliness of the skin, and increases weight.
Salty (Lavan)
Salty food warms the body, dissolves fats, stimulates the senses, increases the oiliness of the skin while softening its texture, and increases weight.
Pungent (Katu)
Pungent food is sharp and biting, and is not only warming the body but drying it; it stimulates the senses and helps to lose weight.
Bitter (Tikta)
Bitter food cools down the body and makes it dry, and decreases weight.
Astringent (Kasaya)
Astringent food is both bitter and sour; they cool down and dry the body, and reduce the ‘stickiness’ of the skin.
The Fluctuation of Dosha with the Seasons
Many situations affect the innate body condition (dosha) of a person; among them, time of the day, the weather, location, and the seasons. One’s body condition fluctuates as do the seasons, and this can bring about drastic effects and ailments of many sorts. Adhering to an Ayurvedic diet prevents against this: by varying food in accordance with the seasons, the body condition can be kept in equilibrium. There is also the added bonus of an increase in appetite for the taste buds are constantly being exposed to new sensations with the shedding of every season.
Summers
Try to have cold food and liquids during the summers: ‘wet’ fruits, such as mangoes and pomegranate are highly recommended. Avoid alcohol, and overly strong spices like ginger and black pepper.
Winters
The winters call for a total opposite of the summers: the early moments should be filled with sour and salty food; try to avoid bitter ones. It may be tempting to drink hot water, but opt for lukewarm water instead – this is better for the body, as hot water makes the body react too rapidly to the outside cold; this can aggravate internal bodily conditions. The coldness makes one to sleep, especially after meals. However, try to resist this: keep to normal bedtime periods. The cold does not restore energy, but robs you of it; if you sleep more, you will certainly be more exhausted when you wake up.
Autumns
The autumns should be filled with food that are sweet and slightly bitter. Both hot and cold drinks can be consumed. Take beverages, especially those made of fruit, but avoid those that are sour in taste. Avoid ‘wet’ vegetables (that contain a lot of fluid), such as tomatoes and chilies. Proper portions in food intake should be observed, but some variation is encouraged. For energy, crops such as barley, ragi (East Indian cereal grass) and wheat could be recommended. And if you have been consuming oils, vary their intake, but stick to those in the same families (i.e. they are made of the same fundamental substances, with different herbs).
Springs
Go for barley and wheat. Unlike in other seasons, the consumption of fermented food is actually recommended in the spring, such as wine made of sugarcanes (called sidhu). Avoid food that is too sweet or too sour.
Monsoons
This diet is especially designed for places where the passing of four seasons does not occur. Include honey in your diets; it is both nutritious and delicious, and can be eaten with food such as barley and wheat. Hot water may seem more appealing against the damp atmosphere, but strive to take lukewarm water, as this preserves one’s body conditions (dosha) better. If allowed by your health condition, include milk, ghee and plain butter in your diet. Avoid dry, cold and fermented food, especially in excess.
Moderate and Proper Consumption of Food
Undigested food isthe cause of many, if not all, diseases. To avoid these, one must eat according to their prescribed diet and proportionately. Always take food in moderate quantities, and if possible, eat them when they are at their best, in terms of freshness or preparation (i.e. right after cooking). Ayurveda makes it a point that the downward passage of food through the system should not and never be hindered; this concept of digestion thereupon depends on the ‘agni’, which is the digestive fire: it may either be balanced (samagni), irregular (vishamagni), dull (mandaagni) or sharp and heavy (tikshnaagni). Now, if one consumes too little food, his metabolic equilibrium (homeostasis) is disturbed. The same happens when he takes too much food, but the consequences of this are far more disturbing, for it completely throws off the balance of the doshas. For example, when the respiratory system (kapha) is affected, vomiting, anorexia and indigestion may occur. If one’s digestive system (pita) is affected, one may succumb to fever, diarrhea, intoxication and delirium. If one reproductive system (vata) is affected, one experiences dryness of mouth, giddiness, fainting and digestion irregularities. The different tastes of food, as written above – the sweet, the sour, the salty, the pungent, the bitter, the astringent – fan the digestive flames in different ways, and may increase or decrease the stability of body conditions (dosha). Hence, a person who consumes sweets too regularly may have his body condition skewed towards the respiratory system (kapha); and the diseases that ail him would also tend to be associated with the kapha.
Hence, we advocate the following dietary rules:
Food should be warm. This kind of food not only taste better, but the warmth assists the digestive system in performing its functions. Food should always be taken in the proper quantities. This promotes better health, as the body is not burdened, which improves the digestive process and internal equilibrium (homeostasis), thus regulating the three doshas. Eating in a haste causes physical strain; as the digestive system is unable to keep up with the pace of consumption. Focus when eating food; try not to talk or laugh, if possible. It is a necessary life function, but eating is also a form of therapy, hence concentration is quite a trait to have. One should always eat to match his/her body condition (prakriti): hence, it is not advisable for a person with respiratory system (kapha) problems to consume the diet of a person with digestive system (pita) problems. A very important note: some types of food should never be mixed. These can be intoxicating, or in certain cases, lethal, such as the mixture of honey and ghee in equal quantities. You should consult an Ayurvedic doctor on this. Eat in modesty, and always honour the food.
Food and its different effects
Ayurveda employs dietary routines as a form of treatment in helping patients. Different food has different effects; some pacify and others aggravate the nature of body conditions. Knowledge of Ayurveda also includes the knowledge on how the effects of this food may be manipulated to restore the balance in a person’s body. Ayurveda mainly pays regard to the nature of food used to treat specific illnesses:
Kapha food is cold, heavy, and somewhat sticky To pacify the kapha, one should eat smaller amount of food, and go for food that aggravates the vata, such as being dry and hot. Rice and corn are highly recommended, as well as spices, green vegetables and beans. Fruits are an excellent addition to the kapha diet: even commonplace ones like apples and pears help greatly. To aggravate the kapha, aim for dairy-based products such as wheat and avocados; usually sweet and ‘heavy’ food, like desserts, sweets, and deep fried food can also aggravate the kapha. ‘Watery’ fruits, and anything with excess salt, do help.
Pita food is mainly hot, light, sticky, and oily. To pacify Pita certain spices, such as coriander and cilantro work well, and so does the food with both sweet and bitter tastes. A predominantly vegetable diet can have a noticeable effect as well. To aggravate the pita, most spices can do the job, just as much as pungent and oily food can, like curry, fried food, chilies, and junk food, for instance. Sour and unripe fruits, such as grapefruit, papayas, unripe bananas, and fermented food, work great against the pita too.
Vata food is rough in texture, but often moist inside, and rather oily. Vata food show its characteristic taste in being either sweet, sour or salty. To pacify the vata, thick vegetable soups are recommended, as much as plain vegetables, hot cereals, and grains. Fruits, such as bananas, can be very soothing for the vata also. To aggravate the vata, eat lots of frozen desserts and sweets, or food with refined white flour and sugar. Dry food is to be avoided. An excess of hot spices can aggravate the vata, but since it has such a small effect, it is not worth the experience. Take things that are pungent and bitter — but if you take alcohol or sugar or tea, do it in moderation for they contain caffeine. Instead, eat as many vegetables as possible, and stock up on fruits such as apples, pear and pomegranates.
These include milk, fruits, ghee, and others; they are noted for being stable substances, which do not affect the body condition (dosha) much. These satvik types of food are often of sweet taste, and light for the digestive system. Their main characteristic is that they do not undergo fermentation and putrefaction. It is noted that those who consume satvik food usually has steady minds and healthy bodies.
These are usually pungent, sour, hot, or dry and stale in quality. Meat, alcohol, and canned food come within this category. Rajasik and tamasik food is not only unhealthy, but they promote instability of the mind and bodies. (In fact, this kind of food is not compliant with Ayurveda.) People can and do consume them, but this food should be avoided wherever and whenever possible; or at least, consumed in very small quantities, as a treat, but not as a meal.
Subdoshas
Each of three doshas is further subdivided. PITTA dosha can be deeper explained through understanding of its divisions. Alochaka Pitta is responsible for regulation of digestion/transformation, light perception and sensory experiences. It is located in the eyes. All the herbs of Alochaka formula are aimed at eyes health, while supporting digestion. Sadhaka is in the heart, supporting emotions, consciousness and spirit. Ranjaka controls the liver, blood and spleen, thus responsible for such diseases as cirrhosis, skin discolorations, high cholesterol and hepatitis. Bharajaka resides in the skin and participates in the metabolism of nutrients and light, which enter through the skin. Acne, eczema and proriasis can develop die to Bhrajaka imbalance. Pachaka is connected to digestive fire Jathar Agni, it controls the breakdown of the food in the body, it can be aggrevated by high acidity (salty, pungent and sour tastes), and attributed ti ulcers and diarrhea. VATHA dosha is subdivided into 5 disivisions, where Prana is a perceiption of air, water, food and impressions from the outside. Udana controls speech and memory while supporting the digestion of food in the stomach. Samana is responsible for digestion and absorption. Apana is connected with discharge of any substances and even a baby from human, like urine, faecus, flatus, menstrual blood, delivery and ejaculation. Vyana controls flow of blood and sweat, as well as movements of limbs. KAPPHA: Avalambaka residing in chest and throat, supporting heart and internal secretions, which protect internal organs, through the nutrients found in the food. Avambalaka has the function of supporting other kapha divisions. Avambalaka is cooling the heart. It is usually associated with the interstitial fluid in the extra cellular compartment. Kledaka is located in the upper stomach and regulates smooth and stable digestion. Imbalanced Kledaka will induce the slow digestion which will end in nausea, vomiting and other digestion disorders. Main function on Kledaka is to moisten the food. Tarpaka subdosha is situated in the sinuses and provides protective lubrication, when increased too much it can create excessive phlegm in the nose and throat. Bhodaka Kapha is mainly contained in the saliva and located in the roots of the tongue and the throat. Bhodaka is responsible for the perception through the taste sensations in the tongue. Tarpaka Kappha is located in the skull and is surrounded by the digestion waste from Rasa Dhatu (plasma), coming from intestines. It is associated with brain matter and through this maintains the proper order of organs of senses by cooling them. It is the general understanding of Ayurveda that all three doshas and their subdoshas can be influenced by digestion and through the food and liquids we consume, including the herbal medicine. However, Vaidya Nithi through the years or practice and many successful patients has developed a strong belief in the greater importance of the diet itself.
Dhatus
The tissues that are not eliminated from the body and maintained by the body at the particular level are called Dhatus with the only one exception for Shukra or semen. Rasa (Chyle) is a milky white nutrient fluid formed out fatty acids (triglycerides) in the small intestine, transported by lymphatic vessels to lymph nodes has he primary function of nutrition. Rasa in the lymph then is mixed the blood stream in one of subclavian veins after bringing interstitial fluids to lymph nodes, where any bacteria can be destroyed. It can also transport metastatic cancer cells. Rakta is a blood, which oxygenates the body cells. After the chyle from small intestine is mixed with the blood stream in veins, it is considered a blood. Apart from oxygenation the blood removes the waste and delivers nutrients to the cells. Half of the blood content is made up of plasma. It contains proteins and transports substances throughout the body. Mamsa (muscle from Latin musculus or “little mouse”) is a soft tissue, built up of protein filaments of actin and myosin. They can slide against one anothers, which will produce the contraction of a muscle. Muscles are responsible for motion (external and internal) and force, they maintain posture, move the food via peristalsis and make the heart beat. Three types of muscles, namelt, skeletal (striated), cardiac and smooth. Cardiac and smooth muscles contract without the command, unconsciously. The “fuel” for muscles contraction is supplied by oxidation of fats and carbohydrates, as well as anaerobic processes. Medas (fat) – fatty tissues in human body can be found everywhere surrounding the organs and nerves, where it provides the padding. Fat is a source of energy and heat in the body as well as the regulator of the fat soluble substances like vitamins A, D, K, it is responsible for production of essential fatty acids. The body uses the fat in a similar way as carbohydrates, require much longer digestive time and are not essential in the diet as a fuel source. The fat a person can load on his body is usually derived from the excess of carbohydrates, which are transformed into fat, not from the fat in the consumed food. Fat is also very important in supporting inner organs, especially, liver. When no fat is consumed with the food, the body can still produce it from such carbohydrates as fruit and vegetable sugars, except for three essential fatty acids (forming vitamin F), which the body cannot synthetize. They are linoleic, arachidonic and linolenic acids. They influence the processes in glands, especially in adrenal glands. Hence, it makes their presence in the diet very important for adrenal and sex hormones. Apart from the fats promote calcium and phosphorous delivery to the cells, making them crucial in the growth process and bone structure. Asthi (bone). Bones constitute the endoskeleton of humans with the main functions of supporting and protecting inner organs, production of red and white blood cells (bone marrow) and minerals storing, as well as providing the frame for muscles. Bones have a very complex internal and external structure. Sesamoid and ossicles are also included in the bone structure. Bones are also found to protect the blood from foreign elements excess, such as heavy metals, for example. Theese excesses are removed from the blood and stored in bone tissues, hence, bones provide the detoxification effect to the whole body. Bones are responsible for hormones production, which influence kidneys, regulation of glucose and fat deposition, insulin secretion.
Majja (bone marrow)
It is a flexible tissue in the interior of the bones, responsible for red blood cells production through the process of hematopoiesis. Bone marrow also produces lymphocytes, that support immune system of a human. Therefore, both blood and lymph are dependent on bone marrow functioning. Shukra refers to reproductive tissues and substances of both sexes. This includes sex organs secretions like sperm or intravaginal liquids. Shukra is separated from other dhatus as it cannot be transformed into other dhatus inside the body, it is released from the body. There is also another interpretation of shukra, whereas it undergoes sublimation to produce ojas, which becomes the element of every dhatu, providing the strength and stability. Imbalances in doshas can create different kind of problems in men and women through shukra. For example, when kala is vitiated by kappha dosha, the quanitoty of shurka can increase but with decreased motility. This will develop into lower quality of sperm in men and ovarian cysts in women. These fluids are largely dependent on the food consumed by a human and since the spermogenesis lasts for more than 2 months in humans, it is very crucial for somebody who wants to improve its quality and solve any reproductive health problems to follow a special diet for a prolonged period of time (several months). Same goes to those, planning to conceive a baby. There is also a distinct connection between doshas and dhatus, where Vatha is believed to be destructive to all dhatus, while Kapha is enhancing them all, and with Pitta enhancing only rakta and sweda. The waste from all metabolic activities is referred to as Malasa and is divided into: pureesha (faecal excrements), muuthra (urine), sweda (sweat), Dooshikadimala (excretions form nose, ears, eyes). Agni is the digestive power in humans, however, it is also associated with other chemical and nuclear processes in the universe. Agni is always translated like a “fire”. There are 3 types of Agni in human systems: Jataragni is a power to digest food, Dhatvagni are digestive agents, supporting Jataragniand Bhutagni is responsible for special liquids production, which are helping taste buds in the tongue or photosensitivity in the eye. Koshtam is characterized as bowel movement, dictated by predominant doshas in a body. Where Vatha is dominant, a constipation-prone type Kruram is found. Madhyam or medium is for Pitta dominance in bowel movement. Mridhu or loose is a main characteristics of Kappha, while the balanced dosha type will enjoy the naturally formed Samam characted of bowel movement. As we can see a human’s body as a complex system is highly dependent on the food consumed, as all nutrients and vitamins/minerals enter the blood or lymph stream through the digestive system, which when in a state of interrupted or poor digestion, can interrupt all processes in the body, be it formation of blood, connective tissues, supportive function, reproduction, hormones release and production, the flow of all substances through blood or lymph system, as well as the transfer of disease agents to body parts. Vaidya Nithi has all his patients undergo Panchakarma with the consecutive diet regimen, which combined with treatments and intake of Ayurvedic herbs, can make the healing process fast and highly efficient. One should understand the importance of an individual diet, prescribed by Vaidya/ doctor, which is based on Nadi Pariksha and other types of diagnostics (such as those used in Western medicine), used in Ayurveda. There are no two individuals with the same set of diseases and same dosha type, therefore they will be prescribed totally different customized diet, procedures, regimen and medicine.
The concept of Prakriti or nature in Ayurveda is fully derived from Samkhya and Bhagavad Gita, where it is described as “the primal force”, but motion of which the Universe or Cosmos exists and evolves. It is the Nature itself, where three gunas control all the processes, be it creation (Sattva), preservation (Rajas) or destruction (Tamas). In a human body these there gunas are represented by doshas. The level of each of doshas in one’s body creates a unique composition for each individual, where balance or imbalance can define Prakriti. It is believd that prakriti is designed such as it is created at the moment of conception of a person. There are 7 main types of dosha composition found in humans: Vatha, Pitta, Kapha, Vatha-Pitta, Vatha-Kapha, Pitta-Kapha, Sannipatha (all three doshas in balance). The percentage of each dosha in prakriti can vary in different people. For example, persons with the same Vatha-Pitha type of constitution can have a different percentage of each dosha, thus making them different in health, character, mind abilities, looks, tastes and psychology. This will also define the difference in diseases, which can develop in each person with even the same dosha type. The level of doshas in each type of prakriti can be derived from Nadi Pariksha or pulse diagnostics, performed by an experienced Vaidya or Ayurvedic doctor. Any computerized tests on identifying your dosha type will not render the precise results, as even slight variation in dosha characteristics is of a great importance. As the treatment varies hugely in Ayurveda for different types of dosha prakriti, it is not advisable to follow simplistic tests to identify it. There are special oils and herbs, which can be prescribed for a certain dosha imbalance, thus leading to the successful treatment of a disease. If a patient is given a herbal medicine, a diet, or procedures, based on a wrong interpretation of dosha composition at the current moment, the treatment cannot be efficient and sometimes destructive. We would like to stress out again that only a qualified Ayurvedic doctor or Vaidya can diagnose ad prescribe according to Ayurveda science, any self-diagnostics for the purpose of medicinal treatment is strongly not advisable.
Ayurveda Treatment are meant to improve your well-being through application of ancient healing tradition which originated in India 5000 years ago.Vaidya Nithi Ayurveda in Ljubljana Slovenia offering treatments for illnesses such as eczema,psoriasis,rheumatic arthritis,diabetes,back pain,gynecology problems,sinusitis,migraines among many others.
Our Detoxification and Massaging treatments employ a combination of Ayurvedic & Siddha techniques, passed down from earlier generations of Nithi’s family, marma martial arts, yoga stretching postures and breathing techniques.In our practice we only use materials (such as herbs and oils), that are chemical free and not tested on animals.
Proper discipline, diet, exercise, rest, moral and spiritual practice in your daily routine & responsibilities will promote good, healthy and harmonious life.
