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The Ayurvedic Restoration Centre LLP

About The Ayurvedic Restoration Centre LLP

What is Ayurveda?
Ayurveda is an ancient holistic science of healing. Ayurveda is a 5000-year old science derived from Vedic philosophy. The word Ayurveda is derived from two words: Ayu meaning life and Veda meaning knowledge. Thus, Ayurveda literally means the science of life.

Motto of Ayurveda is :

 SWASTHASYA SYASTHYA RAKSHANAM, AATURASHCHA VIKAR PRASHAMANAM”,

(ancient scroll image main banana hai)

means: “Preservation to health of healthy person and treating ailments with breaking causative factors of pathogenes.

Why follow Ayurveda!!

By practicing the principles of Ayurveda, one can achieve a balance of doshas and have a harmonious life.The 3 doshas (also called humors) are similar to the 3 energies from the environment wind, fire and earth. These energies are related to movement, transformation and structure in our body. Balanced doshas are critical for mind-body harmony whereas imbalanced doshas are responsible for disease, as evidenced by today’s stressful lifestyle. 

A healthy diet and lifestyle suitable to one’s doshas or constitution along with different herbs can restore the harmonious rhythm in life. 

How ayurveda helps to attain optimum health

Ayurveda creates vibrant health and longevity through

sattvic (pure) foods & herbs,

massages & body treatments,

pranic breathing and yoga

and a consistent daily routine personalized to our unique constitution or doshas. These tools help release toxins accumulated in the body and restore the healthy balance.

What is Panchkarma?

Panchakarma is a Sanskrit word that means “five actions” or “five treatments”. This is a process used to clean the body of toxic materials left by disease, poor nutrition and environmental toxins. Normally the body has the innate ability to efficiently process and remove these waste materials, including the vitiated doshas. However, due to one’s repeated dietary indiscretions, poor exercise patterns, lifestyle, and genetic predisposition, the digestive enzymes, metabolic co-factors, hormones, and agnis which regulate the body’s internal homeostasis become disorganized. This can lead to the accumulation and spread of toxins throughout the physiology resulting in disease. This waste matter is called ama in Ayurveda. Ama is a foul-smelling, sticky, harmful substance that needs to be completely evacuated from the body.

Panchakarma will remove the excess doshas and correct imbalances in them as well as eliminate the harmful ama out of your system through the body’s own organs and channels of elimination (colon, sweat glands, lungs, bladder, urinary tract, stomach, intestines, etc). Panchakarma purifies the tissues at a very deep level.

The 5 Panchakarma therapeutic treatments are :

1. Vamana

2. Virechana

3. Nasya

4. Basti and

5. Raktamoskshana

Here are five signs that an Ayurvedic Panchakarma detoxification might be right for you:

You’re always tired

Panchakarma can help to de-stress the body, get rid of fatigue and cure digestive problems.

You’re restless, unable to focus and anxious

Your mind and body are connected to one another. A negative effect on one is bound to affect the other. Panchakarma provides for deep relaxation as well as introspection, removal of accumulated toxins and negative thoughts and fill your mind, body and spirit with renewed, positive energy.

You have digestive issues

Panchkarma helps in removal of accumulated toxins and cleans your channels, it improves your jatthar agni  hence increasing your digestive powers and ultimately your overall health and well being.

You’re suffering from regular skin ailments

Common skin ailments include acne and rashes for which Panchakarma can offer long term relief by detoxifying you internally and externally, and nourishing you with healthy food support and herbs.

Why choose Panchtattva?

We provide one stop holistic and authentic classical kerala based panchkarma therapies for all chronic ailments.

Our doctors are specialised in classical ayurveda and panchkarma therapies and cater to your unique individual needs and customize our treatment plans according to your prakriti and dosha involvement.

Basic principles of Ayurveda

Ayurveda is based on the following theories :

1- Pancha Mahabhuta Theory (Five Elements)

The 5 great elements originate from pancha tanmatra. Tanmatra is a Sanskrit word meaning subtle essence. These tanmatras incarnate to form the 5 great elements. Each great element is a combination of all 5 tanmatras but shows predominance of one tanmatra. These tanmatras are related to each sense organ. 


Akash (space component) is the space which the elementary particles like protons occupy as well as the space in which the electrons revolve. The tanmatra of ether element  is Shabda (Sound). The qualities of ether element are clear, light, subtle, and immeasurable. Ether element is related with various actions like expansion, vibration, non-resistance. Sensory organ related to ether element is ear as it is hollow and transmits the sound waves.
 

Vayu (air component) represents the force of movement of the electrons around the nucleus. The tanmatra of Air element is Sparsha (Touch). The sensory organ related to Air element is skin. Skin is very sensitive for detecting any movement, change in pressure or vibration in subtle form. Any movement against skin can be easily registered. 
Air element is mobile, dry, light, cold and subtle in nature. Its main action is to do any kind of movement. 

Agni (fire component) represents the latent (hidden) energy in an atom as well as the release energy when the atom is broken down. The tanmatra of fire element is Rupa (Vision). Perception of light is carries out by this tanmatra. Fire element is hot, sharp, light, dry and subtle.  
Various functions carried out by this element are penetration, digestion of food, and transformation of thoughts, intelligence and perception of light. 

Jal (water component) gives the force of cohesion that allows the protons, neutrons and electrons to remain attracted towards each other. The tanmatra of water element is rasa (taste). The sense of taste or the ability to taste depends on the liquidity that exists within in the mouth in the form of saliva. Dry mouth along with dry tongue is unable to give sense of taste. The water element exhibits qualities like cool, liquid, dull soft, and sliminess. Its main actions are cohesiveness and adhesiveness.

Prithvi (Earth component) contributes the solid portion of the atom (i.e. the electrons, protons and neutrons). The tanmatra for Earth element is Gandha (Smell). The small particles of earth are scattered all over the palce gives us the sense of smell. The sensory organ related is nose. Nose is more hard compared to other sensory organs. Qualities of earth element are heavy, dull, dense hard and gross.   

2- Tri -dosha theory (Three Body Humors)

The central concept of Ayurvedic medicine is the theory that health exists when there is a balance between three fundamental bodily humours or doshas called Vata, Pitta and Kapha. 

Vata is the air principle necessary to mobilize the function of the nervous system 

Pitta is the fire principle which uses bile to direct digestion and hence metabolism into the venous system. 

Kapha is the water principle which relates to mucous, lubrication and the carrier of nutrients into the arterial system.

In Ayurvedic philosophy, the five elements combine in pairs to form three dynamic forces or interactions called doshas.

Dosha means “that which changes. ” It is a word derived from the root dus, which is equivalent to the English prefix ‘dys’, such as in dysfunction, dystrophy, etc. In this sense, dosha can be regarded as a fault, mistake, error, or a transgression against the cosmic rhythm.

3. Sapta -dhatu theory (Seven Body Tissues)

The seven dhatus are the seven tissues of the body. In English they are plasma, blood, muscle, fat, bone, marrow / nerve, and reproductive tissue. In Sanskrit, they are rasa, rakta, mamsa, medas, asthi, majja, and shukra respectively.

An understanding of the seven dhatus is important to understanding pathology; what goes wrong in the body. When a dosha enters a dhatu, a proper understanding of the dhatu helps the practitioner predict the symptoms that will manifest and provides clues to the best treatment.

  1. Rasa dhatu

Rasa dhatu refers to the primary waters of the body. The word rasa means sap, juice, or liquid. In the physical body, rasa refers directly to the plasma, or non cellular portion of the blood; the lymph, and interstitial fluids. As watery secretions, rasa dhatu relates indirectly to breast milk and menstrual fluid.

Rasa is more than fluid, it is nourishment. Sugar and nutrients mix with the plasma and are carried by vyana vayu to all of the tissues of the body.  As such, when rasa dhatu is healthy, a person feels satiated. The satisfaction one feels is both physical and psychological.

  • Rakta dhatu

Rakta dhatu refers to the primary fire of the body. The word rakta means colored as well as reddened. Depending upon its usage, it can also mean impassioned. Each of these meanings has important implications from the perspective of health and healing. In the physical body, rakta refers directly to the blood, specifically the red blood cells, and indirectly to the tendons and the bile.

Rakta dhatu is more than blood. It is the carrier of the fire that invigorates the body and mind. As such, when rakta dhatu is healthy, a person feels energized with a healthy passion for life. When rakta dhatu is in excess, heat in the body increases, the tissues of the body experience inflammation, and the mind experiences greater intensity and sharper focus. When rakta dhatu is deficient, the heat in the body decreases and the tissues of the body become cold and stiff while the mind loses its sharpness and focus.

  • Mamsa dhatu

The term “mamsa dhatu” literally means “flesh” or “meat,” but in Ayurveda it refers to the muscles of the body. In the physical body, mamsa dhatu refers directly to the muscles and indirectly to the ligaments and skin, which are upadhatus formed as the unstable form of rakta dhatu (posaka rakta) is converted to mamsa dhatu.

Mamsa dhatu is more than muscle; it is the provider of strength, courage, fortitude, and self-confidence. It is also the vehicle through which we express ourselves. When healthy, our muscles work in a modest fashion to express the needs and desires of the ego, while also available to express the creative inspiration of the Divine. In other words, our flesh (body) is the expressive vehicle of both the jivatman (that part of our soul that identifies with the ego) and the paramatman (that part of our soul that identifies with the Divine).

4)    Medas Dhatu

Medas dhatu refers to the fatty tissues of the body. While the term can literally be translated to mean fat, conceptually it means the concentrated waters of the body. In the physical body, in addition to body fat the medas dhatu relates to sebum (skin oil) and the greater and lesser omentums, which are its upadhatu. These tissues are the primary storage sites for excess body fat in the abdomen. Medas dhatu is formed as posaka mamsa dhatu flows into the medo dhara kala and is digested by the medagni. The waste products produced by the formation of medas dhatu are the skin secretions of sweat and sebum.

Medas dhatu is built primarily from the water element and secondarily from earth. The presence of water reveals the nourishing nature of fatty tissue. The presence of earth reveals its role in stabilizing the functions of the body and mind. Medas dhatu has a counterproductive relationship with the remaining elements. As it fills the empty space of ether, it reduces inspiration. In excess, this results in a closed mind. It also acts as an obstacle to air, slowing down the movements of the body. In excess, it creates lethargy. It also suppresses fire, reducing metabolic activity. In excess, digestion becomes sluggish and all dhatus begin to increase. However, for these same reasons, it is protective against conditions of excess ether, air and fire.

  • Asthi dhatu

Asthi means bone. The asthi dhatu gives solid structure to the body. In the physical body, asthi dhatu is formed as posaka (unstable) medas dhatu flows into the purisha dhara kala and is digested by the asthiagni. In addition to the formation of the bones of the body, teeth are formed through this process and are thus the upadhatu (secondary tissue) of the production of asthi dhatu. The waste products (malas) of this metabolic process are the hair and nails.

The purisha dhara kala is the membrane that holds the asthi agni. Purisha means “feces”. The term is also used to describe the large intestine as in the purishavaha srota. Here lies an important clue of the relationship between health of the large intestine and that of the bones. The large intestine is the home site of vata dosha. The close relationship between these two tissues reveals the susceptibility of the bones to vata disorders. When there is pathology in the large intestine (gas, constipation), the pathology is transferred to the bones which become more porous and air filled. Such is the case of osteoporosis.

6)   Majja Dhatu:

Majja means marrow, as in bone-marrow (asthi-majja). However, the term has become synonymous with nervous system, which is encased within bone like bone marrow. The skull is the casing of the brain. The vertebrae are the casing of the spinal cord. While the brain and spinal cord make up the central nervous system, the majja dhatu is associated with the entire nervous system. The nervous system and the bone marrow are treated as homologous structures in ayurveda.

In the physical body, majja dhatu is formed as posaka (unstable) asthi dhatu flows through the majjavaha srota into the majja dhara kala and is digested by the majjagni. In addition to the formation of the marrow, the sclera and the sclerotic fluids of the eye are formed. These are the upadhatus of the production of majja dhatu. The waste products (malas) of this metabolic process are eye secretions.

7)   Shukra Dhatu:

Shukra means bright, pure, and radiant. It can also mean the “essence” of something. In Ayurveda, the term is commonly used to describe both the male semen and the female egg, as they contain the essence of all of the other dhatus (tissues) of the body. Shukra is the seventh and final dhatu in the dhatus formation cycle. A person who has healthy shukra has a brightness of confidence, with eyes and skin that seem to radiate light. A sensitive individual can perceive this light. Others may notice it as luster or may simply feel the strength and confidence of the one who possesses it. 

At times, two distinct terms are used to describe the male and female seed. Shukra universally applies to sperm, but can also apply to the entire makeup of semen. Artava is the equivalent term used to mean ovum. However, artava also refers to the menstrual blood, a product of rasa dhatu. Thus, shukra is the best term to describe the factor that nourishes both the male and female reproductive tissues.

 

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