The Ayurvedic Principles
In Ayurveda, the study of therapeutic products, which include herbs, is called Dravyaguna, implying the "characteristics of substances." Dravyaguna provides us comprehensive descriptions about distinctive qualities and herbal usage, depending on the texture and activities of the herb.
In Ayurveda, the word Dravyaguna is used to define the vigorous grouping and knowledge of herbs, as it relies on cognizance through the outward characteristics of the herb. The universe's main feature is awareness that corresponds to its manifested force, called prana. Ayurveda states that the conscious intelligence of the universe as manifested by prana depicts every medicinal substance encountered in nature.
As a result, each herb has the capacity in its structure to awaken and harmonize our
consciousness with the substance's consciousness. Ayurveda provides us with a magnificent arrangement for understanding and using herbs and other natural ingredients to restore and maintain equilibrium.
By enhancing the intelligence of our body and mind, we encounter proper function and harmony through the plant's intrinsic knowledge.
The three Doshas regulate the active function of the body. Dravyaguna's overall goal is to assist the doshic function. By classifying dravya's gunas, we can form the right alternative of herbs for doshic alignment.
One facet that distinguishes herbal use in Ayurveda from western herbalism is that Ayurvedic herbalism is an element of a total therapeutic system. The use of herbs in Ayurveda starts by perceiving the distinctive doshic contingencies that led to a widespread disruption. Towards this principle, Ayurveda provides a method of choosing herbs for doshic equilibrium together with extra guidance for the cells or systems implicated in disorder or disease symptoms.
Ayurveda asserts that plants have, efficient and protective chemicals crafted by nature that must be perceived in conjunction with each other and not separately as many botanicals evaluated by modern science.
Modern pharmacologists are identifying, isolating, extracting, and synthesizing individual parts rather than using a whole herb, thus preserving the effective characteristics.
Because the intelligence of the body is unable to recognize the isolated compound, it will be perceived an intrusion and the body will oppose it, under which circumstances it will become a toxin.
The adequate use of herbs, according to Ayurveda, will balance doshas, vitalize dhatus (tissues), clear srotamsi (channels), kindle Agni (digestive flame), and awaken awareness.
Herbs are representatives of the universe, carrying and transferring the life force - prana. Using herbs as crafted by nature, and consciously selecting them, ensures that we will gain the value of their benefits.
Ayurvedic concept of cancer
Charaka and Sushruta Samhita (700 BC) both described the equivalent of cancer as granthi (benign or minor tumor) and arbuda (malignant or major tumor).
The Charaka Samhita is believed to have arisen around 400-200 BC. It is felt to be one of the oldest and the most famous ancient authoritative writings on Ayurveda.
The Sushruta Samhita is an ancient Sanskrit text on medicine and surgery, and one of the essential such treatises on this subject to survive from the ancient world.
Both can be inflammatory or non-inflammatory, based on the doshas involved ( KAPOOR LD: Handbook of ayurvedic medicinal plants. CRC Press. Florida (1990)
The term dosha describes the three principles that govern the psychophysiological response and pathological changes in the body. The balanced coordination of these three systems (Vata, Pitta, and Kapha) in body, mind, and consciousness is the Ayurvedic definition of health ( BALACHANDRAN P, GOVINDARAJAN R: Cancer-an
Ayurvedic perspective. Pharmacol. Res. (2005) 51:19-30)
The core hypothesis of Ayurvedic therapy is focused on restoring the equilibrium between these three main structures of the body.
Tridosic tumors are generally malignant as all three significant bodily humors decrease cooperative alignment, leading to disease and death.
The classification of neoplasms in Ayurveda relies on different clinical signs of tridoshas.
- Group I: Diseases that can be named as apparent malignancies, including arbuda and granthi, such as mamsarbuda (sarcomas) and raktarbuda (leukemia), mukharbuda (oral cancer), and asadhya vrana (incurable or malignant ulcers).
- Group II: Diseases that can be examined as cancer orprobable malignancies, such as ulcers and growths. Examples of these are mamsaja oshtharoga (growth of lips), asadhya galganda (incurable thyroid tumor), tridosaja gulmas, asadhya udara roga, (abdominal tumors like carcinomas of the stomach and liver or lymphomas)
- Group III: Diseases with the possibility of malignancy, such as visarpa (erysipelas), asadhya kamala (incurable jaundice), asadhya pradara (intractable leukorrhea) and tridosaja nadi vrana (intractable sinusitis).