APPLICATION OF AYURVEDA IN VETERINARY PRACTICE
Dr.Prashant Yogi, Veterinary Ayurveda Livestock Consultant,Satara,MH.
Dhanteras धनतेरस: The day of Dhanteras is of crucial importance as it not only signifies wealth, happiness and peace but also denotes strength and longevity. People who worship Lord Dhanvantari by lighting an earthen lamp (Diya) on the threshold of their houses are blessed with good health.
worship Dhanvantri, who is the God of Ayurveda, which is why this day is also known as Dhanvantari Jayanti.
Lord Dhanvantri is considered as an Incarnation of Lord Vishnu who appeared holding a Pot of Amrit ( nector of immortality ) in his hands from the ocean during its churning by Gods and Demons (Samudra Manthan). As per Ancient Vedic Texts, Lord Dhanvantari is considered as the Father of Ayurveda for providing Good Health, Strength, Energy and Longevity of all beings of universe including Gods and Demons. Even in today’s modern era, the field of Ayurveda is gaining more and more importance and a lot of researches being done in this field which is supposed to have been promulgated by Lord Dhanwantri.
As per Ancient Vedic Texts and Puranas, if a person is suffering from continuous health problems, having lack of Energy accompanied with a feeling of Fatigue and is unable to achieve Success and enjoy life due to persistent Health issues inspite of best of precautions, exercise and medical care then performing a Puja for Lord Dhanvantari can at times prove very beneficial and helpful since Lord Dhanvantari is considered as the curer of all Diseases with the help of Ayurveda. A Puja offered to God Dhanvantari accompanied with chanting of his mantras is one of the best ways to achieve sound health as per ancient vedic texts and puranas.
The birth of Lord Dhanvantri is mentioned in Srimad Bhagwat and Sushrut Samhita. Lord Dhanvantari emerged when both gods and demons had churned the ocean. He came about with a vessel of Amrit in his hands in the process. It is believed that he was born to protect living beings from untimely death, diseases, and sorrows. ‘Dhanu’ referred to in the word Dhanvantri symbolizes sorrow and Dhanvantri means the destroyer of sorrows.
APPLICATION OF AYURVEDA IN VETERINARY PRACTICE
Ayurveda is literally translated as ‘Science of Life’ but it can also be described as ‘the way of living with awareness and promoting longevity.’ “Hita ahitam sukham dukham aayustasya hitaahitam| Maanam ca taccha yatroktam aayurveda sa uchyate”|| – Ca. Su. 1/41 It tells us which substances, qualities and actions are lifeenhancing, and which are not – Ca. Su 30.23
Ayurveda is the oldest existing medical system. In India the history of traditional veterinary science dates back to the period of Mahabharat. During the battle of mahabharat thousands of animals got hurt and also suffered from various diseases which were then treated with medicinal plants. Prince Nakula and Prince Sahadeva were the Physicians of Horses and Cows respectively.
Animals received good medicinal care in ancient India. Physicians treating human being are also trained in the care of animals. Indian medical treatises like Charaka, Sushruta and Harita samhita contain references of care of animals. The greatest and most revered teacher of veterinary science was Salihotra, the father of veterinary science followed by Palkapya and Atreye. Almost all aspects of surgery and medicine including veterinary ethics were dealt-in ancient medical veterinary treatises.
Originating in India, Ayurveda is perhaps the oldest system of holistic medicine, dating back to 6000 BC. Ayurvedic medical textbooks were written in Sanskrit, one of the oldest recorded languages of the world. Ayurveda literally means “science (ved) of life (ayur)”.
According to the texts, Ayurveda in veterinary medicine has traditionally focused on animal welfare, treatment therapies, management and surgery. In the Rigvata (2000 to 4000 BC), physicians described treatments for both animals and humans. Salihotra was the first to be credited as an animal healer when he wrote Ayurveda Materia Medica in Veterinary Medicine and Mrig [animal] and Hasti [elephant] Ayurveda. The first recorded veterinary hospital, opened by King Ashoka in 1463 BC, used Ayurvedic botanicals.
Ayurvedic herbs and modalities have been in use for thousands of years and have a proven track record of safety and efficacy. The majority of Ayurvedic herbs are well researched and backed by clinical trials. Combinations of herbal products stabilize the energetics of other ingredients, leading to a balanced product. The combination herbs can be easily prescribed to treat many problems, even before the clinician studies the basic theory, philosophy and principles of Ayurveda to allow deeper healing.
INTRODUCTION TO AYURVEDIC VETERINARY MEDICINE
In recent years, there has been increased interest by the pharmaceutical industry in discovering medicines derived from other cultures. The hope is that these unique medical remedies can address disease conditions that do not respond well enough with conventional medicines. This upsurge of interest in medicines from other cultures, or ethnomedicine, is shared by the general populace as well.
More people than ever are studying and practicing Traditional Chinese Medicine, the ethnomedical system of China. The ethnomedical system of the subcontinent of India—Ayurveda—has attracted the interest of many people and practitioners in recent years. Today, in India, Ayurveda is still practiced side by side with conventional Western medicine. To become an Ayurvedic physician in India now, one must complete a Western medical degree followed by 8 years of training in Ayurvedic medicine.
Ayurveda has had a profound influence on the way medicine is practiced in every culture throughout the world. Ayurveda provides the historical foundation for the practice of the following:
• Traditional Chinese Medicine
• Western “Galenic” medicine
• Middle Eastern “Unani” ethnomedicine
Ayurvedic medical texts dating thousands of years bc document the treatment of livestock, horses, camels, and elephants with surgery and with herbal therapies. One such text is the Mahabharata, which dates back to circa 3000 bc (Mahabarat, 1958). The practice of ethnoveterinary medicine is as old as the domestication of livestock.
According to the World Health Organization (WHO), ethnomedical, or “traditional” medical practices are still used by 85% of people in developing countries as their first line of medical “defense” (WHO, 1988). The Food and Agricultural Organization (FAO) advocates the use of traditional medical practices for animal treatment in developing countries (Anjaria, 1984).
To use Ayurvedic therapies effectively, one does not need to have an understanding of the philosophy that underlies Ayurveda. Modern veterinarians can use Ayurvedic herbal therapies on the basis of the scientifically determined pharmacologic actions of the botanical compounds contained in these formulas. A large volume of basic and clinical research has been undertaken on the herbs of Ayurveda. Thus, in the World scientific literature, documentation is available that enables the veterinary practitioner to evaluate herb safety, efficacy, and dosing.
Ayurveda means, literally, “the Science of Life.” Ayurveda is an ancient healing system that has its roots in India. Ayurveda is more than simply a compendium of procedures and therapies: Ayurveda is a way of life that relates an individual’s existence to universal principles.
As a holistic healing system, Ayurveda encompasses not just the treatment of disease, but also the creation and maintenance of individual health and optimal wellness. It is a detailed and complete system that puts its emphasis on living in harmony with the laws of Nature and the Universe. Health in Ayurveda results from this harmonious integration of individual constitution with Nature and Universe.
The actual practice of Ayurvedic medicine involves the combined use of herbs, diet, massage, exercise, detoxification, and meditation. These therapies are prescribed to the patient as a result of the patient’s Ayurvedic diagnosis.
Ayurvedic diagnosis is made after three sources of patient information are considered:
- The practitioner’s observations of the patient during the examination
- A thorough medical, familial, and environmental history
- A description of the medical problem in depth with details
It is important to stress again that a veterinarian need not adopt any or all of the principles and practices of Ayurvedic medicine to benefit from its use. Many Ayurvedic herbs are unique, coming from the very diverse panoply of ecosystems found in India. Many herbs from the Indian subcontinent contain phytochemicals that are not found in the herbs of the Western tradition. This is due, in part, to the more tropical climate and richly volcanic soil specific to the Himalayans and other mountain ranges in India. One such herb that is indigenous to India is the tree named Boswellia serrata, from which the oleo-resin boswellia is extracted. Another unique herbal from India is shilajeet, which is an organic exudate derived from a specific geologic formation that incorporates layers of organic sediment.
Ayurvedic herbs have a long and ancient history of use; thus, their effects and adverse effects have been evaluated empirically in great detail. This allows the practitioner a large degree of confidence in using these herbs safely and effectively in veterinary medical prescriptions.
This chapter provides some background information to assist the veterinary practitioner in understanding the basics of Ayurvedic thought; also provided are examples of which Ayurvedic medicines are prescribed in a modern veterinary practice and how this is done. A guide to some of the more commonly used Ayurvedic herbs and their clinical applications can be found in this article.
HISTORY OF AYURVEDA
India possesses one of the oldest organized systems of medicine. Its roots can be traced back to the remote and distant past of human prehistory. Elements of Ayurvedic medicine can be found at the roots of nearly all traditional and modern systems of medicine in the world. Early written accounts describing the medicinal use of plants are found in the ancient Vedic texts. These writings originated in the period circa 3147 bc .
The Indian mythologic epic poem, “The Ramayana” (Ramayana, 1958), described Vaid Sushena from Sri Lanka treating the unconsciousness of Laxmanji with the use of a specific herb (not mentioned). Herbal treatments for animals are also emphasized in this text, dating back to circa 4000 bc (Anjaria, 2002). The Mahabharata (∼3000 bc), another Indian classic (Mahabarat, 1958), includes a story of an animal trainer and a caretaker. Elsewhere in this ancient text are descriptions of “noted animal physicians.” This book contains one of the earliest written records documenting the practice of veterinary medicine in ancient history. Somavanshi has reviewed the ethnoveterinary resources of ancient India. This review reports the availability and sources of ancient Indian literature from different libraries and documentation centers in India .
Chapters that discuss animal husbandry practices appear in Skanda Purana, Devi Purana, and other lesser known texts. The horse played an important role in the lives of ancient people; because of this, equine ethnoveterinary medicine attained a glorified status in ancient India. Famous veterinarians were described: Palkapya, around 1000 bc, and Shalihotra, around 2350 bc, specialized in the treatment of horses and elephants. Elephants were also very important because of their role in ancient Indian culture as beasts of burden. The science of elephant medicine is detailed in many early Indian texts .
Shalihotra was the first to describe in writing detailed accounts of surgical and medical therapies (Shalihotra, no date). Shalihotra compiled an Indian Materia Medica, which provided step-by-step descriptions of methods of administration of herbs, including instructions on preparing medicines for injection.
Shalihotra is reported to have written the first book on veterinary treatments in Sanskrit. This text was called The Shalihotra and is considered to be the first book ever written to describe specific techniques in veterinary medicine, including the use of indigenous herbs in the treatment of working animals. Another text attributed to Shalihotra is Ashva-Ayurveda, which discussed treatment of the horse. Shalihotra is considered to be historically the first true veterinarian because of his contributions to the science of veterinary medicine .
A number of other ancient Indian texts not as well known as the texts previously discussed also contain chapters on veterinary medicine. Prescriptions for the treatment of animals have been detailed in these texts as well . Charak and Sushruta, 1220 bc and 1356 bc, respectively, compiled their observations on indigenous and herbal therapy as the Charak Samhita (medicine) and the Sushruta Samhita (surgery) (Charak Samhita, 1941). Mrig Ayurveda is another ancient text that describes the medical treatment of animals; it is sometimes loosely translated as Animal Ayurveda. A synonym of Mrig is Pashu, which often follows Mrig in parentheses. Mrig (Pashu) Ayurveda is considered to be a special branch of Ayurveda. This ancient text is stored in the Library of Gujarat Ayurveda University in Jamnagar, India. Hasti Ayurveda is a comprehensive text that contains material devoted to medicine for elephants (Anand, 1894).
The first veterinary hospital was built by King Ashoka (300 bc). He also developed operational protocols for veterinary hospitals regarding the use of botanical medicinals (Anjaria, 2002). Historically, Ayurvedic medicine expanded its influence into Asia, contributing to the development of Traditional Chinese Medicine. Buddhist monks practiced Ayurveda and planted Ayurvedic herb gardens along their peripatetic routes while spreading Buddhist thought and political influence throughout all the far corners of Asia. In this way, Ayurveda spread to Sri Lanka, Nepal, Tibet, Mongolia, Russia, China, Korea, Japan, and other parts of Southeast Asia.
The influences of Ayurvedic medicine reached as far as the empires of Egypt, Greece, and Rome. During the reign of Alexander the Great, Hindu physicians were used to treat snakebites and other ailments among the soldiers of the Grecian camp.
Some authorities believe that many Greek and post-classical philosophers like Paracelsus, Hippocrates, and Pythagoras may have actually visited India and the East and learned from Ayurvedic and other Eastern teachings; they then brought the medicines they found there back to Greece. The great Hellenic physician Dioscorides mentions many Indian plants in his work, including the use of datura for asthma, and nux vomica for paralysis and dyspepsia. The Roman Empire also relied heavily upon Indian medicines. Imports of ginger and other spices from India were so large that the famous Roman herbalist, Pliny, complained about the heavy drain of Roman gold for the purchase of Indian herbal medicines and spices and the effects of this on the Roman economy (Kapoor, 1990).
Ayurvedic medicine, with its ancient roots, also has a broad base of followers in our modern era. Ayurveda is actively practiced in India, and Ayurvedic practitioners can be found in increasing numbers in many countries of the modern world. In the United States, Deepak Chopra, MD, and the Transcendental Meditation movement of the Maharishi Mahesh Yogi, along with many others, have been instrumental in the establishment and promulgation of the concept and practice of Ayurvedic healing modalities.
PHILOSOPHIES UNDERLYING AYURVEDA
Considering that Ayurvedic thought historically preceded Traditional Chinese Medicine (TCM) and served as a basis (in part) for the development of TCM, it should be no surprise that many similarities can be noted between TCM and the basic structure and philosophy of Ayurvedic medicine. Contemporary veterinarians interested in systems of ethnomedicine have been studying the principles and practices of TCM by learning to practice veterinary acupuncture. These TCM-trained veterinarians will be able to more readily understand Ayurvedic medical principles and practices.
As an example, the concept that Yin and Yang are the fundamental underlying substances of the Universe in TCM finds a parallel in Ayurveda. Purusha, which is male in energy, is considered to be the Great Spirit. Prakruti, or Great Nature, is the representation of matter. The union of these two primal forces produces all things. Similar to Yin and Yang, Purusha and Prakruti are opposite yet complementary concepts.
Purusha and Prakruti as two complementary forces constitute together a single cohesive dynamic, called Mahat. They are continuously being created and destroyed in the same way that Yin becomes Yang and Yang becomes Yin. The joining of these two forces creates Mahat, or Cosmic Consciousness. In a similar fashion, in Taoist philosophy (which underlies the principles of TCM), the Tao contains the two forces of Yin and Yang.
The word Prakruti has two meanings according to the context in which it is used. In the context just described, Prakruti refers to Universal Nature. Most commonly though, Prakruti refers to Individual Nature, or individual constitution. Ayurveda is directed toward creating Life in harmony with Mahat. Disease is not natural—it is artificial and results from lack of balance with Mahat.
Ayurveda considers the Universe, as well as the physical bodies of humans, animals, and plants, to consist of five basic elements: Earth, Air, Fire, Water, and Ether. Ayurvedic thought also attributes five states that matter can embody: Solid, Liquid, Radiant, Gaseous, and Ethereal. The five elements in Ayurvedic thought are responsible for the physical nature of all visible and invisible matter in the universe.
Ayurveda teaches that a subtle energy called Prana is the “Life Force,” or the Qi (of TCM) of the body. It binds body, mind, and spirit and orchestrates their smooth interaction. Similar to Qi, Prana is not air. Oxygen, however, is considered to be one of the agents of Prana.
Seven types of vital tissues (Dhatus) in the bodies of humans and animals are derived from food. These tissues include Plasma, Blood, Muscle, Fat, Bone, Bone Marrow and Nervous Tissue, and Reproductive Tissue. Plants have tissue types that correspond to these animal tissues. Each plant tissue nourishes its corresponding animal tissue. It is thought that each tissue nourishes the next tissue on the list (Table 6-1). Thus, the juice of the leaf nourishes the flowers and fruit; the flowers and fruit nourish the softwood, and so forth. Plant parts also relate to the five elements. These relationships are also outlined in Table 6-1.
TABLE 6-1 Ayurvedic Elements Associated With Mammalian and Plant Tissues
Plant Tissue or Part Correspondence to Mammalian Tissue Element Correspondence
Juice of leaf Plasma None
Flowers/Fruit Blood Fire/Ether
Softwood Muscle None
Gum, hard sap Fat None
Bark Bone None
Leaf Bone marrow and nervous tissue Air
Resin, sap Reproductive tissues None
Root None Earth
Stem and branches None Water
Seed None All five elements
THE TRIDOSHA
Critical to an understanding of Ayurvedic principles is the concept of the three Doshas (the group is known as the Tridosha) (Table 6-2), which describe the three basic characteristics found in all livings things from both Animal and Plant Kingdoms. In Sanskrit, Dosha means, literally, “fault or error, a thing which can go wrong” (Svoboda, 1995). The three Doshas are described by the elements and energies inherent in each tendency. These qualities include factors like temperature, moisture, weight, and texture. The Tridosha represents three primal metabolic tendencies in the living organism. Each individual, whether human, plant, or animal, embodies one or a combination of two of the Doshas.
TABLE 6-2 Comparison of the Tridosha
This embodiment is considered to be an organism’s individual constitution. Balance among the members of the Tridosha results in health and homeostasis. Disease results from an imbalance among the three Doshas. Individual constitution also represents the type of disease to which an individual is most prone. Disease conditions that differ in nature from the individual are usually easy to treat. When the disease is the same Dosha as the individual, it is more difficult to treat because the constitution of the individual reinforces the disease pattern (Frawley, 1988).
The first Dosha is named Vata, which means “wind.” Vata is dry and cold. It is the principle of kinetic energy and corresponds most closely to the TCM concept of Qi (Svoboda, 1995). Vata is associated with the mental phenomena of enthusiasm and concentration. It is concerned with processes that are activating and dynamic in nature. It is derived from the elements Ether and Air. Vata is the most powerful of the Doshas and is considered to be the “Life Force.”
Vata governs all movement in the body, such as respiration, circulation, excretion, and voluntary action. It is located in the body below the navel in the bladder, large intestines, nervous system, pelvic region, thighs, bone marrow, and legs. Its principal organ is the large intestine. When Vata is out of balance, the primary symptoms are gas, colic, low back pain, arthritis, pruritus, and paralysis. Individuals with a Vata constitution are more susceptible to these symptoms. Vata symptoms include cold extremities, cold aversion, and aversion to cold food. Clinical manifestations of Vata pathology can also include hypertension and cardiac arrhythmias. Muscle spasms, back aches, dry eyes, dry skin, and a dull and rough hair coat are all symptoms of Vata pathology. In a veterinary context, breeds that have a Vata constitution are the ectomorphic ones, such as the Borzoi, the Greyhound, and the Afghan.
The second Dosha, Pitta, or bile, is derived from Fire and an aspect of Water. It is the principle of biotransformation and balance and is the cause of all metabolic processes in the body. It rules all of the enzymes and hormones in the body. It is most closely associated with the TCM concept of Yang. Pitta is associated with the mental processes of intellect and clear and focused concentration. Pitta governs the activities of the endocrine organs. It governs body heat, temperature (thermogenesis, thermal homeostasis), and all chemical reactions (Svoboda, 1995).
Pitta maintains digestive and glandular secretions, including digestive enzymes and bile. It is responsible for digestion, metabolism, pigmentation, hunger, thirst, sight, courage, and mental activity. Its location in the body is between the navel and the chest in the stomach, small intestines, liver, spleen, skin, and blood. Its primary location in the body though is the small intestines and, to a lesser extent, the stomach. When Pitta is out of balance, its primary manifestation is acid and bile, leading to inflammation. Humans with Pitta pathology complain of a burning sensation in the stomach or liver. Animals with a Pitta constitution have a mesomorphic constitution and a tendency toward “hot” behavior, such as might be found in a Rottweiler, Chow Chow, or Pit Bull terrier (Sodhi, 2003).
The third Dosha, Kapha, is derived from Water and Earth. It is the principle of cohesion and stability. It regulates Vata and Pitta. Kapha functions by way of the bodily fluids and is most closely associated with the TCM concept of Yin. When there is Kapha pathology, it corresponds to the TCM pathogenic factors of Damp and Phlegm. Kapha promotes properties that are conserving and stabilizing in nature, along with anabolic functions. It is responsible for keeping the body lubricated and is essential for maintenance of its solid nature, its tissues, its strength, and its sexuality. Kapha maintains substance, weight, structure, solidity, and body build and is associated with the mental properties of courage and patience.
Kapha integrates the structural elements of the body into stable form. It forms connective and musculoskeletal tissue. Its normal locations in the body are the upper part of the body and the thorax, head, neck, upper portion of the stomach, pleural cavity, fat tissues, and areas between joints. Kapha’s principal organ is the lungs. When out of balance, it manifests disease symptoms associated with being heavy and slow, leading to obesity. Humans with Kapha pathology complain of feeling heavy after eating, and they report a feeling of depression. Kapha people have slow speech and slow movements. Discharges may or may not be present in a Kapha imbalance. Veterinary patients with a Kapha constitution include the English bulldog, the Newfoundland, and the Great Pyrenees breeds, as well as the obese, sluggish Golden retriever.
For a living being to exist, it must employ characteristics of all three of the Doshas. This means it must have the following:
- Tissue structure or anabolism in its Kapha quality.
- Chemical processes or metabolism in its Pitta quality.
and - Movement and elimination or catabolism in its Vata qualities.
Without any one of these qualities, life cannot exist. Seven combinations of the three Doshas in turn become the seven possible constitutions (Boxes 6-1 and 6-2).
BOX 6-1 The Seven Constitutions From the Tridosha
Vata Anxious, fearful, light and “airy”; ectomorphic; prone to Vata diseases
Pitta Aggressive and impatient, “fiery” and hot headed; mesomorphic; prone to Pitta diseases
Kapha Stable and entrenched, heavy, wet and “earthy;” endomorphic; prone to Kapha diseases
Vata-Pitta Blend of Vata/Pitta traits
Pitta-Kapha Blend of Pitta/Kapha traits
Vata-Kapha Blend of Vata/Kapha traits
Sama Balanced Vata/Kapha/Pitta (rare)
BOX 6-2 Seasons and Times According to Tridosha
Vata
Season: Fall (September—November) Avoid Vata-promoting foods during Vata months
Time: 2 pm until sunset (6 pm); 2 am until sunrise (6 am)
Life cycle: Old age
Digestive cycle: After
Key word: Dry
Promoting foods: Dried fruit, apples, melon, potato, tomato, eggplant, ice cream, beef, peas and green salad, high-protein foods
Inhibiting foods: Sweet fruits, coconut, brown rice, red cabbage, bananas, grapes, cherries, oranges
Pitta
Season: Summer (June-August) Avoid Pitta-promoting foods during Pitta months
Time: 10 am-2 pm; 10 pm-2 am
Life cycle: Adulthood
Digestive cycle: During
Key word: Hot
Promoting foods: Spicy and pungent food, peanut butter, sour fruit, banana, papaya, tomato, garlic (Allium sativum)
Inhibiting foods: Mangoes, oranges, pears, plums, sprouts, green salad, sunflower seeds, asparagus, mushrooms
Kapha
Season: Winter (December-February) Avoid Kapha-promoting foods during Kapha months
Time: 6 am (sunrise) until 10 am; 6 pm (sunset) to 10 pm
Life cycle: Childhood
Digestive cycle: Before
Key word: Heavy
Promotional foods: Bananas, melons, coconuts, dates, papayas, pineapples, dairy products
Inhibiting foods: Pomegranate (Punica granatum), cranberry, basmati rice, sprouts, chicken
Note: Early spring months (March–April) produce Kapha aggravation; thus, Kapha-promoting foods need to be avoided then. The later spring months (April–May) create Pitta aggravation.
The origins and pathogenesis of disease in Ayurvedic medical theory are considered to be the following:
• The buildup of waste products or toxins such as Mala and Ama
• The blockage of the Srotas (or nourishing vessels), most commonly by a buildup of waste products or toxins (Mala and Ama)
• The lack of appropriate nourishment to the vital tissues, often secondary to the blocked Srotas
Malas are the waste products of digested food and drink. The four categories of malas, or waste products, are as follows:
• Urine, feces, and sweat
• Fatty secretions from the skin and intestines, along with earwax
• Mucus of the nose, saliva, and tears
• Hair and nails
In Ayurvedic thought, digestion is the most important function of the body. Problems with digestion are considered to be the principal cause of disease. Ayurveda defines 13 different types of Agnis, or enzymes.
Agnis are enzymes that assist in the digestion and assimilation of food. Agnis (enzymes) are found in the mouth, stomach, and gastrointestinal tract (jatharagnis), the liver (bhutagnis), and in the tissues (dhatvagnis).
Ama is considered to be the chief cause of disease. It is formed when there is a decrease in enzyme activity, or when food and drink are digested improperly. Ama takes the form of a liquid sludge and travels through the blood channels, as does the nourishing “chyle” from digestion. Because of its heavy nature, Ama lodges in different parts of the body, obstructing the channels and causing disease. Internal disease begins with Ama, and external diseases create Ama. In TCM, Ama corresponds to the pathogenic factor called Phlegm.
The diagnosis of Ama is made on the basis of the following signs:
• Thick, greasy coating on the tongue
• Feces and turbid urine with a foul odor
• Feces that contain undigested food
• Feces accompanied by abundant bad-smelling flatulence
Just as there are channels, meridians, or vessels in TCM, Ayurveda has the Srotas. These are the subtle body channels through which certain types of energy move through the organism. Srotas are the energetic equivalents of physical structures such as nerves and blood vessels. This makes them responsible for the transportation of energies through the entire body; thus, they serve an important nourishing function.
Large Srotas are considered to correspond to the physical form of the large and small intestines, uterus, arteries, and veins. Small Srotas correspond to the capillaries. Healthy bodies have open and free-flowing channels. Disease commonly occurs when overly abundant waste materials, such as the Ama and the Mala (discussed previously), clog up the Srotas, which are the conducting tubules or channels through which the body’s energy comes and goes, thus contributing to a regional deficiency in nourishment that leads to symptoms and disease.
In addition to the physical structures associated with the Srotas, Ayurveda recognizes that underlying the physical body are nonphysical “subtle bodies” that are derived from higher planes of consciousness. These subtle bodies provide the energetic warp and woof that allows matter to be organized on the physical plane. The Srotas provide channels for the movement of energy and fluid through the Physical Body. In the Vital Body, Prana moves through subtle channels and nodes called Nadis and Chakras, respectively. The Pranic body affects the physical body by influencing the Srotas, which flow synchronously with the Nadis.
The Chakras are located along the most important Nadis—the Sushumna, or Central Conduit. The Central Conduit is located in the same physical location as the central sulcus of the spinal cord. Because the spinal cord and the Sushumna exist on different planes, they can occupy the same physical space simultaneously.
According to Ayurvedic thought, the three categories of disease include the following (Zysk, 1996):
• Diseases that originate within the body (hereditary, congenital, and Dosha-related or constitutional)
• Diseases that originate outside the body (trauma and external pathogens such as bacteria and viruses)
• Diseases that originate from “supernatural” sources (seasons, planetary influences, curses, and acts of God)
AYURVEDIC DIAGNOSTIC PRACTICES
Ayurveda has a well-established system of diagnosis, similar in some respects to TCM. An initial examination is made using visual observation, palpation, and questioning. The detailed examination determines the patient’s physical constitution type and mental status. The diagnostician tries to discover any indications of imbalances or abnormalities in the patient. Susruta (cited in Frawley, 1988) writes as follows:
“… the physician should interrogate the patient about his complaints in detail. He should use the five senses of sight, touch, hearing, smell, and taste, in addition to his verbal inquiry.”
Some Ayurvedic physical diagnostic tests are not common to Western medical practice. Tongue diagnosis and pulse diagnosis are two unique diagnostic tools that a Western practitioner can readily learn and use clinically to add new perspectives that can enhance the patient’s understanding of his or her condition.
Ayurvedic tongue diagnosis is based on observation of the geographic location on the tongue of superficial color and surface coatings. The different locations, colors, and surface coatings have specific diagnostic interpretations. The tongue that shows Vata aggravation is dry, rough, and cracked. Pitta aggravation shows up as red and hot and is associated with a burning sensation in the mouth. Kapha aggravation tongues are wet, slimy, and coated.
Pulses are considered to provide important information to assist the clinician in his or her quest to understand the patient and gain control over disease. Pulse taking makes use of the physical interaction of physician and patient. For the veterinarian, whose patient does not speak of the condition, pulse taking can provide another dimension for gaining insight into the animal and its condition.
Pulse diagnosis is used by most Ayurvedic practitioners. It was introduced as an Ayurvedic diagnostic around the 9th century ad. For the Ayurvedic pulse, the hands are positioned similarly to TCM positioning. In dogs and cats, the femoral artery is palpated. The radial artery of the right hand is palpated for human males, and the left hand is palpated for females. In Ayurvedic tradition, palpation of a pulse wave at the index finger that feels like a snake indicates Vata. If the pulse feels like a frog at the middle finger, this indicates Pitta. If the pulse wave at the ring finger feels like the movement of a swan or a peacock, then the predominant dosha is Kapha. In other words, pulse quality variation can help the clinician to determine constitution. In a similar way, femoral pulse variation in animals can be useful to a skilled Ayurvedic practitioner for determining constitutional pathology (Table 6-3).
TABLE 6-3 Guide To Ayurvedic Pulses
Additional diagnostic parameters are gathered by the practitioner through detailed observations of the patient and examination of the urine. Observations of the patient’s demeanor in the examination room helps with the practitioner’s diagnosis. Consideration is given to patient body type, ambulation—both in and out of the examination room—and the appearance of patient skin, haircoat, pads, nails, and hooves. Also of importance to a thorough diagnosis is the nature, quantity, and quality of vocalizations. Urine examination involves the free-catch collection of the first urine mid stream in a clear glass jar. After sunrise, the urine is examined for color and degree of transparency (Box 6-3).
BOX 6-3 Urine Diagnosis According to the Tridosha
After visual inspection, a few drops of sesame oil are placed in the urine and examined in the sunlight. Shape, movement, and diffusion of the oil in the urine are prognosticators. The drops will form different shapes, giving an indication of which Doshas are involved. Visual examination of various parts of the body aid the Ayurvedic veterinarian in diagnosis. Tongue, skin, nails, and other physical features point out which Doshas are most involved in the patient’s diagnosis. The physical condition of the body can be related to the Tridosha (Box 6-4).
BOX 6-4 Tridosha Diagnosis Based on Physical Characteristics
TRIDOSHA PHYSICAL CONDITION OF THE BODY
Vata Coldness, dryness, roughness, and cracking
Pitta Hotness and redness
Kapha Wetness, whiteness, and coldness
Three types of prognoses are recognized in Ayurvedic medicine:
- Easily curable
- Palliative
- Incurable/Difficult to cure
If the disease-type and patient constitution are different, it is easy to cure the disease, but if the disease type and patient constitution are the same, the disease is difficult to cure.
The ability to cure a patient is also dependent on the season in which he or she is being treated. Thus, if the disease, constitution, and season correspond to the same Dosha, then the disease is nearly impossible to cure (Zysk, 1996). Treatment in Ayurveda is dependent on the Tridosha of the patient. The patient’s constitution is taken into account, and therapy is directed toward balancing the excesses (reducing excess first, then supporting deficiency). This balance is achieved through a combination of dietary therapy, lifestyle alterations, detoxification, and herbal therapies.
PRINCIPLES OF AYURVEDIC HERBAL THERAPY
Ayurveda is a “holographic” and “holistic” system (Svoboda, 1995). It is stated in the Charaka Samhita that
“Everything that exists in the vast external universe also appears in the internal cosmos of the body, the microcosm, in altered form.”
One example of this correspondence of macrocosm to microcosm is the relationship between the Five Elements of Ayurveda and the five parts of a plant. The root is equal to the element, Earth; the stem and branches correspond to the element, Water; the plant’s flowers are considered to contain the Fire element; the leaves correspond to the element of Air; the fruit is the element of Ether; and the seed contains all five elements.
This macrocosm/microcosm relationship can also be seen in the way that plants are categorized in Ayurveda according to the seven bodily tissues (Dhatus). A correspondence is noted between the tissues of the Plant Kingdom and the tissues of the Animal Kingdom. In Box 6-5, the plant tissue is listed to the right of the animal tissue it is associated with. The tissues of plants have activity on the tissues of the mammalian body to which they correspond. Of all plants, the tree is considered to be the ultimate expression of the Plant Kingdom, in the same way that the human being is considered to be the ultimate expression of the Animal Kingdom (Frawley, 1988).
BOX 6-5 Animal–Plant Tissue Correspondence
ANIMAL TISSUE PLANT TISSUE
Plasma Juice of leaf
Blood Resin, sap
Muscle Softwood
Fat Gum, hard sap
Bone Bark
Marrow and nerve tissue Leaf
Reproductive tissue Flowers and fruit
Each part of the plant is chosen for its medicinal appropriateness, taking into account its characteristics with respect to the following four qualities:
- Five Elements
- Taste
- Temperature
- Tridosha
Ayurvedic Plant Properties
Plant properties are defined by Ayurveda according to their energetics. These energetics are determined by the herb’s taste, heating or cooling nature, postdigestion effects, and special potency effect on target organs. From these selection criteria, the individualized herbal remedy is chosen to match or balance the Ayurvedic diagnosis that reflects the characteristics specific to the Ayurvedic patient (Sodhi, 2003).
Taste (rasa)
Six primary tastes have been described: Sweet, Sour, Salty, Pungent (AKA Acrid), Bitter, and Astringent. The taste of an herb directly affects the nervous system; this begins the first process of digestion performed by the salivary glands.
Energy (virya)
Energy defines the heating or cooling nature of an herb. Hot herbs create thirst, fatigue, sweating, a burning sensation, and dizziness. Cool herbs refresh, calm, and promote tissue balance.
Postdigestion effect (vipaka)
Following digestion, the six herbal tastes are transformed into three postdigestion tastes: Sweet, Sour, and Pungent. Sweet remains sweet. Salty becomes sour. Sour remains sour. Pungent, bitter, and astringent become pungent following digestion. The Sweet taste is associated with the mouth and stomach. The Stomach is also associated with the taste sour, as is the small intestine. The large intestine is associated with the taste, pungent.
Special potency (prabhava)
Herbs have unique, subtle, and more specific qualities.
Ayurvedic Herbs Grouped by Therapeutic Category
The herbs of Ayurveda are organized in a number of ways. Categorizing the herbs according to their taste, temperature, and other energetic qualities, including the herb’s relationship to the Tridosha, has been discussed previously. Perhaps the most useful way to categorize herbs is to do so according to their therapeutic impact on the patient. Grouping herbs in this fashion allows the practitioner to choose herbs that are most pertinent when he or she is addressing a patient’s medical condition.
The following therapeutic categories are common to all ethnomedical systems of herbal medicine. Examples of Ayurvedic herbs are provided in each category (Sodhi, 2003).
Alterative
Herbal detoxifiers and blood “cleansers,” with anti-infective properties. Antipyretic in nature, these herbs cool the blood and reduce Pitta. Diseases addressed by this group of herbs include fever, sore throat, otitis, acne, dermatitis, and, in some cases, cancer. Aloe vera (Aloe barbadensis), neem (Azadirachta indica), and sandalwood (Santalum album) are examples.
Determining your Prakriti (body type)
Body typing in Ayurvedic medicine is based on the five elements theory and is expressed as the Tridosha. The Tridosha are the three humors, or metabolic forces, that make up the mind and body. They’re called Vata, Pitta and Kapha. At the time of conception, permutations of Vata, Pitta and Kapha determine the constitution of the new individual, controlling all biological, psychological and physio-pathological functions of the body (including anabolism (Kapha), catabolism (Vata) and metabolism (Pitta)), as well as the mind and consciousness. Each one has subtle properties, and together they determine personality traits and physiological structure. Maintaining balance within the dosha is necessary for optimal health.
Characteristics of Vata in animals
Vata is considered the leader of the three Ayurvedic principles in the body. Vata governs all movement in the mind and body.
• Vata types are the most slender of the three body types, and are taller or shorter than normal.
• Chests are flat, with veins and muscle tendons visible.
• They have a tendency toward cold paws, and discomfort in cold climates.
• Nails are dry and brittle.
• Skin is cool, rough, dry and prone to cracking.
• They have variable appetites and digestive efficiency.
• Urine is scanty, and feces are dry, hard and small in quantity.
• Sleep is short and restless.
• They experience high energy in short bursts; they tire easily and overexert energy.
• Respond to stress with fear and worry when out of balance
• Quick to learn and grasp new knowledge, but also quick to forget.
• Changeable moods are likely.
• Full of joy, excitable, lively, fun and enthusiastic when in balance
Characteristics of Pitta in animals
Pitta is a force created by the dynamic interplay of water and fire. These forces represent transformation.
• Medium to slender physique, and the body frame may be delicate. The Pitta animal shows a medium prominence of veins and muscle tendons. The bones are not as prominent as in the Vata pet.
• Fur is soft and warm.
• Claws are softer.
• They display a medium prominence of eyes.
• Sleep is of medium duration but uninterrupted.
• Paws are warm, bothered by hot weather – it makes them tired, and skin feels warm.
• They pass a large amount of urine.
• Strong metabolism, good digestion with resulting strong appetite and thirst, are typical.
• May display irritability if they have to wait for their food, or are stressed.
• They have sharp minds and good powers of concentration
• They are assertive, self-confident, aggressive, demanding, even pushy when out of balance.
• Competitive and enjoy challenges, so Pittas make good pack leaders.
Characteristics of Kapha in animals
Kapha is the combination of water and earth. It provides both structure and lubrication. One can visualize Kapha as the stirring force that keeps the water and earth from separating.
• Kaphas are physically strong with a sturdy, heavier build.
• They are aversive to cold, damp weather and may have asthma, allergies.
• Have the most energy of all constitutions, but this energy is steady and enduring, not explosive.
• Are slow-moving and graceful
• Have soft fur and tendency for large “soft” eyes and a soft temperament.
• Often overweight though they may eat little; may also suffer from sluggish digestion.
• Soft stools, pale in color, and slow evacuation are typical.
• Kaphas sleep sound and long.
• They have excellent health, good stamina, and resistance to disease.
• Are easy-going, relaxed, slow-paced, happy.
• May be slower to learn, but they never forget so they can be possessive; good long-term memory.
• Kapha animals are affectionate and loving, forgiving, compassionate, non-judgmental, stable, reliable, faithful, and are peacemakers.
Ayurvedic herbs
- Ashwagandha (Wilhania somnifera)
Ashwagandha, or Indian ginseng, is indicated as a daily rasayana, or anti-aging therapy. It is one of the most highly regarded and widely used Ayurvedic herbs, believed to increase energy and overall health as well as longevity. Ashwagandha literally means “to impart the strength of a horse”. The key constituents of Ashwagandha are called withanaloids, and play an important role in the herb’s ability to promote physical and mental health. Ashwagandha can be used on a long-term daily basis without the risk of side effects. Benefits include:
• Acts as an adaptogen and immunomodulator; supports the activity of lymphocyte and macrophages.1
• Is neuro-protective, so helps with nervous tissue injury and inflammation.
• Offers potent anti-inflammatory properties – beneficial for osteoarthritis and other inflammatory conditions.
• Has anti-carcinogenic activity and is supportive during chemotherapy and radiation.
• Possesses high iron content and steroidal lactone which affects bone marrow – helpful for anemia.
• Supports cognitive and brain function in geriatric patients.
• Is an adjunct therapy to seizure disorders.
• Helpful for thyroid problems.2
• I have successfully used Ashwagandha liquid for chronic renal failure in cats and for inappropriate urination (behavioral) in cats. I have also used it for stress-related issues such as travel, addition of a new pet or family member, etc.
- Boswellia Serrata (Salai, shallaki)
This is one of Ayurvedic medicine’s most potent anti-inflammatory herbs. Boswellia is a promising alternative to conventional NSAIDS, with the added advantage of sparing the GI lining. It is therefore useful for inflammatory disorders of the intestines, respiratory tract and skin.3 Boswellia significantly reduces the production of prostaglandins E2, cycloonxgenase-2 and prevents collagen degradation.4 The most common use is for osteoarthritis, degenerative disc disease and any inflammatory condition of bones, joints and spine.4 It is also neuroprotective, analgesic and antifungal.
- Turmeric (Curcuma longa)
Turmeric is a perennial herb-rhizome commonly used as a cooking spice. Curcumin is the yellow pigment extracted from turmeric. In Ayurvedic tradition, turmeric is a general tonic and blood pacifier. A potent anti-inflammatory agent with analgesic properties, curcumin’s essential oil has shown anti-microbial activity against gram positive and gram negative bacteria in vitro studies.5 Curcumin also possesses anti-asthmatic, antioxidant, hepatoprotective and anti-cancer activity. It is also known to have strong anti-ulcer activity due to its strong immune modulation and immune-stimulant properties, thus making it very effective in IBD cases.6 Curcumin maintains healthy cyclooxygenase-2 (Ld4) activity while supporting prostaglandins, leukocytes and thromboxane metabolism. Like Boswellia, it has neuroprotective properties, so our local neurologists use it for spinal injury and inflammation.
- Neem (Azadirachta indica)
Neem has attracted worldwide attention in the medical community due to its wide range of medicinal, insecticidal and fungicidal properties. Practically all parts of the Neem tree are used in Ayurvedic medicine. Fresh new leaves are used in concoctions for a variety of skin and other inflammatory disorders. Oil extracts from the leaves and seeds are potent antiseptics and insect repellants.7 Neem has immuno-modalities, anti-inflammatory, antifungal, antibacterial and antiviral properties. It is also considered anti-hyperglycemic.8 Since it is considered a valuable insecticidal, it can be used for external parasites. All parts of the Neem plant – leaves, bark and oil-based products – are used for this purpose.
- Trifla
This is a combination of three herbs – Terminalia chebula (Haritaki), Terminalia belerica (Bahera), and Emblica officinalis (Amla). This long-revered herbal blend has been used for thousands of years and is referred to in almost every Ayurvedic textbook. This mixture is considered adaptogenic. It has synergistic action as well as digestive properties. It is also considered a powerful antioxidant.9 Terminalia chebula is rich in tannins, amino acids, succinic acid and beta-sitosterol. Terminalia belerica is rich in tannins. Emblica officinalis supports the immune system and is one of the best available sources of vitamin C. Trifla has bowel-regulating and mild laxative properties and aids both digestion and elimination (constipation/diarrhea, IBD, pancreatitis). It is useful for respiratory and allergic illnesses as well as heavy metal toxicity. It is anti-ulcer, anti-cancer, anti-mutogenic, and promotes healthy eyes.
Many Books were written on veterinary science during ancient time in India which are as follows:
Name of the Book Name of the Author
Ashwa Shastra Prince Nakula
Ashwayurveda Acharya Shalihotra
Gaja lakshana Brihapati
Gajayurveda Acharya Palakapya
Gaja Darpan Hemadri
Gavyayurveda Prince Sahadev
Hastayurveda Acharya Palakapya
Manasollas Someshwar
Matanga lila Nilkantha
Mrugpada Shastra Hamsadev
Nakula Samhita Prince Nakula
Shalihotra Bhoja
Siddhopdesh sangrah Gana
Most of books are not available today and some are still in their original manuscript.
Lot of research work had proved that many medicinal plants are useful in treatment of animals :
S. No. Sanskrit Name Latin Name English Name Veterinary Use Hindi Name Useful Part
1 Nimb Azadiracta indica Margosa tree Wound healing; lice killing; skin disease Neem Leaves
2 Tulsi Ocimum sanctum Holi basil Wound healing; anxiolytic; immuomodulator; adaptogen (antistressor) Tulsi Leaves
3 Bilva Aegle marmelos Bael, Bengal quince Wound healing; antinflammatory; antipyretic; antidiarrhoeal Bael Leaves
4 Haridra Curcma longa Turmeric Wound healing Haldi Rhizome
5 Kumari Aloe vera Aloe Wound healing; gastritis Guar patha Leaf pulp
6 Shigru Moringa oleifera Drum stick tree Wound healing; anti-inflammatory; antipyretic; Sahjan seeds
7 Vasa Adhatoda vasica Malabar nut Wound healing; pneumonia Adusa Leaves and whole plant
8 Sitafal Annona squamosa Custard apple Wound healing; foot and mouth diseases Sitafal Leaves
9 Manduk parni Centella Asiatica Indian Penny Wort Wound healing; anxiolytic; memory enhancer Brahmibuti Whole plant
10 Rasona Allium sativum Garlic Wound healing; Lehsun Tuber
11 Pippali Piper longum Long pepper Antiflatulence; appetizer; digestant Lindi pipper Fruits
12 Gokshura Tribulus terrestris Calotrops root Antiflatulence; appetizer; digestant Gokhru Root
13 Aamalaki Emblica officinalis Indian gooseberry Antiflatulence; appetizer; digestant Immuno-modulator Amla Fruit pulp
14 Bibhitaki Terminalia bellerica Beleric myrobalan Antiflatulence; appetizer; digestant Baheda Fruit pulp
15 Adrak Zingiber officinale Ginger Antiflatulence; appetizer; digestant Adrak rhizome
16 Guduchi Tinospora cardifolia Tinospora Aphrodisiac; appetizer; digestant Guduchi Stem
17 Jeerak Cuminum cyminum Cumin Antiflatulence; appetizer; digestant Jeera Fruits
18 Vidang Embelia ribs Babreng Antiflatulence; appetizer; digestant Vayvidang Fruits
19 Hingu Ferula foetida Asafoetida Relives gastroenteritis Heeng Exduate
20 Jeevanti Leptadenia reticulata Galactogague (increases milk production) Dodi Whole plant
21 Mishreya Foeniculum vulgare Fennel Galactogague Souf fruits
22 Shatavari Asparagus racemosus Asparagus Galactogague, immunomodulator Shatavar Root
23 Brahmi Bacopa monnieri Bacopa,Thyme leaved gratila Anxiolytic, memory enhancer Brahmi Whole plant
24 Vacha Acorus calamus Sweet flag Anxiolytic, memory enhancer Vacha Root
25 Haritaki Terminalia chebula Myrobalan Immunomodulator Harad Fruit
26 Ashwagandha Withania somnifera Winter Cherry Immunomodulator, antistresser; weight gain Asgandh Roots
27 Palash Butea monosperma The Forest flame, Bastared tree Fracture healing Khakhara Bark
28 Asthishrankhala Cissus quadra angularis Bone setter,Adamant creeper Fracture healing Hadjod Stem
29 Kutaj Holarrhena antidysentrica Kurchi, Ester tree,Tellicherry tree Antidiarrhoeal Kuda Bark
30 Mustak Cyperus Rotandus Nutgrass Antidiarrhoeal Nagar motha Rhizome
31 Dhatki Woodfordia fructicosa Fire flame bush Antidiarrhoeal Dhay Flowers
32 Khadir Acacia catechu Catechu tree Antidiarrhoeal Khair Bark
Reference- On request.
