1 Panchtatva

DIPLOMA IN AYURVEDA
& PANCHAKARMA
(DAP – 12 MONTHS)
MODULE -1
SCHOOL OF AYURVEDA & PANCHAKARMA
3RD FLOOR, UNION COMPLEX, SOUTH BAZAR
KANNUR
www.ayurvedacollege.net
School of Ayurveda & Panchakarma 1
INTRODUCTION TO
AYURVEDA
KANNUR
Let us start this healing science with the prayer to lord Dhanwanthari, who is the
Divine healer of heaven. He is also considered as the God of Ayurveda.
DHANWANTARI MANTRA
(PRAYER FOR GOD OF AYURVEDA - DHANWANTARI)
"OM NAMO BHAGAVATE VASUDEVAYA
DHANWANTARAYE AMRUTA KALASHA HASTAYA
SARVAMAYA VINASHAYA
TRILOKYA NADHAYA BHAGAVATE NAMAHA"
“Oh God Dhanwantari, who is the supreme God of the Universe, who is having
the bowl of healing in his hand, who is curing all the diseases on the Universe,
who is the God of the three worlds, I bow and pray to YOU.
(You may chant this Mantra every day in the morning after having shower. You
can also recite this mantra before any massage or healing therapies for better
results)
INTRODUCTION
Ayurveda is the natural healing system of India dating back to

3000 B.C
Etymologically speaking, the Sanskrit term ‘Ayurveda’ is

composed of two words ‘Ayu’ and ‘Veda’. Ayu means life and
Veda means knowledge or science. So the two words combine to
give the meaning ‘the science of life’ or ‘the knowledge about
life’ or ‘a sensible way of living’. The word ‘ayu’ does not denote
the sense of age as commonly understood, but it embraces the
specific meaning (i.e.) the life that is the combination of body,
mind, sense organs and soul. So we can see that a very
comprehensive meaning is conveyed by the small term
‘Ayurveda’.
Ayurveda is the knowledge that indicates the appropriate

and inappropriate in life, the happy and sorrowful condition of
living, what is auspicious or inauspicious for longevity, as well as
the measure of life (life span) itself.
Ayurveda is also a system of medicine in the sense that it

systematizes and applies the knowledge about health and
diseases, (i.e.) of balanced and imbalanced states of living beings
and how imbalanced states can be corrected and the restored
balance maintained. Ayurveda embraces all aspects of well being
of living creatures -physically, mentally and spiritually.
According to Ayurveda, health is not merely considered to
be a state of freedom from ailments or diseases, but rather a
state of enjoying uninterrupted physical, mental and spiritual
happiness and fulfilment.
Ayurveda originated as a part of Vedic science. This is an

integral spiritual science devised to give a comprehensive
understanding of the entire Universe, which it sees as working
according to a single law. Vedic science includes Yoga,
Meditation and Astrology and set forth Ayurveda as its branch
for dealing with physical body and includes herbal medicines,
dietetics, bodywork, surgery, psychology and spirituality.
Ayurveda is the upaveda (branch) of ‘Adharvaveda’, which

is one of the 4 Vedas (Rigveda, Yagurveda, Samaveda and
Adharvaveda)
Ayurveda is eternal, because it has no beginning, no end

and it is very vast and everlasting.
UNIQUE FEATURES OF AYURVEDA
1. Treating the root cause of the disease
In Modern medicine, more attention is paid to correct the
afflicted part of the body. But in Ayurveda, while treating a
disease, the individual as a whole is taken into consideration. Not
only the condition of other parts of his body, the condition of his
mind and soul are also taken into account while treating. So once
the root of the disease is cured, chances of recurrence of the
disease are rare.
2. Medicines are free from toxicity

Ayurvedic medicines have centuries of traditional
experience, which shows that they don’t have any side effects.
Certain toxic materials like Mercury, Sulphur, etc. are used for
preparing some medicines. But they are always detoxified and
made more acceptable to the body before they are actually
administered in the form of a medicine.
Datura stramonium
3. The same treatments can be done for the diseased as
well as the healthy
Drugs of modern medicines, except vitamins and minerals
are meant only for the patients. But, all Ayurvedic medicines and
massages can be used simultaneously both by the patients as
well as healthy people. In patients, they cure the diseases and in
healthy individuals, they produce immunity against diseases and
thereby preserve health.
4. The medicines are less expensive

Ayurvedic medicines are prepared mostly from herbs,
which are freely available in forests and hence less expensive. But
nowadays since the herbs are becoming rare, they are becoming
very expensive.
5. Psychosomatic concept of diseases

Diseases according to Ayurveda are not considered as
exclusively psychic or somatic. Psychic factors are always
described as causes of somatic diseases and vice versa. This has
given rise to a psychosomatic concept of all diseases, which
means the relationship between the body and mind. In such
cases when we do the treatment for the mind, the body diseases
also will be cured.
Shirodhara
6. Emphasis on preventive medicine

Prevention is better than cure. If mental, personal and
public hygiene is exercised, diseases can be safely avoided.
Discipline, decency and devotion help to maintain the equilibrium
of body and mind and develop resistance power to fight any
disease. In Ayurveda several do’s and don’ts are prescribed for
healthy individuals. Regimens for different parts of the day, night
and different seasons, for person of different age groups and
social status are described in great details. There are many
drugs, which increase the resistance power of the body against
diseases and rejuvenate the body.
7. Ayurveda is near to nature
Various plants, metals, minerals, animal products, etc. are
used for the treatment of various diseases. According to
Ayurveda, everything found in nature is a medicine in one-way
or the other. Even the sun, mud and water can be used in
treatment. So it is very near to nature. This is based on the theory
that the whole universe is composed of five elements.
8. Yoga and Ayurveda

Yoga is an integral part of Ayurveda. The rapid
industrialization and technological advances have made life fast
and artificial. Pollution and adulteration have vitiated his
surrounding and environment. Man’s mind is full of stress and
strain, which create hormonal imbalance and functional
disharmony. Yogic practices release man’s stress and strains and
Ayurvedic practices restore his hormonal and functional
normalcy and correct the susceptibility to environmental
variation and behavioural fluctuations. So Yoga is an exercise for
the body as well as the mind. Different yogic postures help to
improve the flexibility of the body and meditation can be done in
any comfortable posture.
9. Ayurveda and other systems of medicine
Ayurveda maintain an open and liberal attitude towards
other systems of medicines. It accepts the good concepts of
others like the modern laboratory investigations, x-rays,
scanning, etc.
10. Simple methods of diagnosis
The diagnosis consists of two parts –

Diagnosis of the patient
Diagnosis of the disease
The diagnosis of the patient consists of three steps. They are as

follows:
1) Darsana (Inspection) - Here just on seeing the patient itself

gives a rough idea about the disease he is suffering.
2) Sparshana (Palpation) - More details of the disease will be got

when the doctor touch the patient.
3) Prasna (Questioning or interrogation) - Asking questions to
the patient about the disease can also help in making a correct
diagnosis.
The diagnosis of the disease consists of five steps. They are
1) Nidana (The cause of the disease)
2) Pragroopa (The prodromal symptoms)
These are the symptoms seen during the beginning of any

disease.
3) Lakshana (The symptoms of the disease)
4) Upashaya & Anupasaya (Relieving &Aggravating factors)
These are the factors which decrease the disease and those
which aggravate the disease.
5) Samprapti (The pathology or full route of the disease)
11 Variety of medicines
In Ayurveda, there are lots of medicines for a single disease.

We have to choose the correct one according to the patient’s
body constitution and disease. The factors to be checked before
prescribing the appropriate treatment or medicine are as
follows:
(i) The cause of the disease
(ii) The place – the place where the patient is living as
well as the part of the body affected with the disease.
(iii) The strength – the body strength of the patient as
well as the strength or severity of the disease.
(iv) The season in which the disease occurred or the
disease aggravating.
(v) The digestive power or the Agni
(vi) The body constitution or the Prakruti
(vii) The age
(viii) The mental strength
(xi) The aggravating and relieving factors or the things,

which are allergic to the body
(x) The diet of the patient
So a correct diagnosis is very important in deciding the

appropriate treatment for the disease.
12. Panchakarma therapy in Ayurveda
Ayurveda advocates certain purification methods for

flushing out the stagnant and abnormally accumulated
metabolites and endotoxins and thereby making system clean
and fresh. This therapy is called Panchakarma therapy.
Vamana (Inducing vomiting)
Virechana (Purgation)
Vasty (Enema)
Nasya (Nasal medication)
Rakta moksha (Bloodletting)
AIM OF AYURVEDA
The aim of Ayurveda can be categorized into two.
1. Relief of misery of the suffering people.
2. Preservation of health of healthy people and to help them to

attain the four principle aims of life which are as follows:
Dharma:
Doing right things, which are good for the well being of the
individual as well his society; to perform religious rites, etc.
Artha:
To work hard to acquire wealth for the means of livelihood.
Kama:
Satisfaction of the worldly desires, passion etc.
Moksha:
Attainment of salvation through liberation and God

consciousness.
Every individual has to attain these four primary objectives of
human life, which are called the “Purushartha”. The base of
world is in Dharma. Only if he attains Dharma, Artha and Kama
can he attain Moksha (salvation). If an individual has to attain
his purushartha (principle aims), he should have ayu (life). Life
depends upon the individual health and health in turn can be
obtained if he obeys the Ayurvedic method of living.
THE NEED FOR PROTECTING OUR BODY
One should take daily food after knowing the properties of

the food materials, which he is going to have, because his body
develops according to the food intake. He should also take care
about his habits, e.g. he should not control his natural urges,
which in turn leads to particular diseases. If he maintains his
cleanliness in everything he do and there is good functioning of
sense organs, it’s easy to stay healthy.
***************
HISTORY OF
AYURVEDA
KANNUR
The Mythological Origin Of Ayurveda And Its
Downward Manifestation into Humanity
The ancient system of Indian medicine (i.e.) Ayurveda is
considered to have been originally propounded by the Gods.
As the miseries and diseases were increasing
on the earth, people gathered and sent one
ancient saint called ‘Daksha Prajapati’ to Lord
Brahma, the primordial factor of the creation
of the Universe, to study Ayurveda and give
relief to the people from their miseries.
Brahma, who is the original profounder (not

the inventor) of Ayurveda, memorized
Ayurveda with his divine power and passed
the knowledge to ‘Daksha Prajapati’.
From him the knowledge was passed to

‘Ashwini brothers’ (are said to be divine
physicians in heaven). The curing skills of these
brothers were written in one of the Vedas (Rig
Veda). This tells us that Ayurvedic treatments
were present before the period of Vedas.
From the Ashwinis, the knowledge was passed

on to ‘Indra’ (The leader of Gods).
He, in turn passed the knowledge to his

disciples –‘Aterya’ and ‘Bharadwaja’,
‘Kashyapa’ and ‘Dhanwantari’.
All of them wrote treatises on Ayurveda, most

of which are lost.
Lord Their students
Brahma, wrote many
the primordial
books with amendments, deletion and
factor
additions and thoseof are
thenow
creation of the
available.
The School of Ayurveda initiated by Atreya and Bharadwaja
specialized in Internal medicines. Kashyapa specialized in
Pediatrics and Dhanwantari specialized in Surgery. Ancient
Indian surgery was extraordinarily advanced. There is description
of Caesarean section, plastic surgery, etc in texts.
There are many other different opinions regarding the descent of

Ayurveda into humanity.
Brahma (Creator of Universe)
Daksha Prajapati
Ashwini Brothers (Physicians in Heaven)
Indra (The leader of Gods)
Aterya &Bharadwaja Kashyapa Dhanwantari
& Sushruta
(General medicines) (Paediatrics) (Surgery)
AYURVEDA IN HISTORY
The traditional system of medicines developed in

various parts of the world during different ages and a systemic
shape was given to them in different ancient centers of
civilization and cultures. Some of these did not survived and
those, which survived, are now progressing.
Ayurveda, Unani, Siddha, Naturopathy (Prakruthi Chikitsa),

etc are the various traditional systems of medicines still
prevalent in India. Of these, the practice of Ayurveda is prevalent
in almost all parts of India, and its neighbouring countries like
Nepal, Srilanka, Bangladesh, and Pakistan.
Ayurveda in pre-vedic era:

The history of science and technology in India begins with
the Indus valley civilization (Harappan culture). This period is
called Pre - Vedic period (before the writing of Vedas).
Civilization, which flourished in Northern and Western India
between 2500 B.C and 1500 BC, shows sculptures with yogic
postures. Excavation shows that the people had a good
knowledge about sanitation and housing, use of therapeutic
metal substances, horns, leaves, etc and skulls were seen on
which cranial surgery had been done. These show that medical
science was prevalent at that time
Ayurveda in Vedic era:
Some say that Ayurveda is the upaveda (branch) of

Adharva Veda and some say it is the 5th Veda. All Vedas contains
reference of medicine including: the Tridosha concept, Pancha
mahabhuta concept, references to digestion, metabolism,
anatomy, description of diseases, bacteria as causative
organisms, medicinal plants, revitalization, correction of sterility,
curing serious diseases like tuberculosis, plastic surgery and
providing artificial limbs, process of delivery, cauterization,
correcting the seizures or effects of evil spirits, rejuvenation
therapies and aphrodisiacs. The most delicate operation
described is the probing of urethra for the relief of a patient
suffering from urine retention. Application of leeches to ulcers is
also described.
Ayurveda in post-vedic period:
Classical texts like Charaka Samhita, Kashyapa Samhita,
Sushruta Samhita, etc. were available during 7th century BC. The
universities of Taxilla (Takshashila) and Nalanda were the
famous centres of medical science during the Buddhist period
(from 6th century BC onwards). Knowledge about medicinal
plants increased. But surgery underwent decline after the death
of Lord Buddha, who died due to fistula-in-ano. He couldn’t
observe the strict regimen directed by his physicians.
Lord Buddha
Ayurveda in post Buddhist period or early medieval

period:
Surgery was lost, but Iatrochemistry (Rasa shastra) came

into existence. Mercury, Gold, Diamond, Sulphur, etc. where
purified and used in treatments of particular diseases. Only small
doses were needed to produce good results instantaneously.
Classical forms of treatment like Emesis, Purgation and Enema
therapies came to a decline even though they were very effective
in curing diseases.
Ayurveda in medieval period:
This period was one of compilation than of original

contribution. Invaders and quarrelling Hindu, Buddhist parties
destroyed many works.
During late 19th and 20th century, a great revival movement of

Ayurveda began. This re-established study of Ayurveda at the
universities and led to new researches and renewed interest in
Ayurveda in India and also other foreign countries.
*****************
ASTANGA OF
AYURVEDA
(Eight Branches of Ayurveda)
KANNUR
BRANCHES OF AYURVEDA (ASTANGA)
Since the study of Ayurveda was very vast it was divided

into eight branches.
1. Kaya Chikitsa (General medicine)
Kaya = Body
Chikitsa = Science or treatment
It deals with the diseases of the

whole body like fever
tuberculosis, convulsions,
epilepsy, leprosy, diabetic,
diarrhoea, etc, the whole
pathology of the disease and their
treatment. Charaka Samhita is
one of the texts describing this
part of Ayurveda
2. Bala Chikitsa (Pediatrics)
Bala = child
Chikitsa = treatment or science.
It deals with all the diseases of children including malnutrition,

diseases caused by impure breast milk, diseases caused by evil
spirits, etc and their treatment. Besides this, it also includes
the procedure of preparation of the parents body before
conception, the monthly care to be given to a pregnant lady
and how to take care of the baby after delivery. Kashyapa was
the famous physician who was specialising in Bala chikitsa.
The name of the classical test describing the care for the baby
is Kashyapa Samhita
Traditional Baby massage
3. Graha Chikitsa (Psychiatric treatment)
Graha = evil spirit or the planets & stars
Chikitsa = treatment or science
It deals with mental diseases caused by factors like

imbalanced doshas, microorganisms, influence of the stars
and moon, changes of the planetary positions and how its
influencing the whole body, management of seizure by evil
spirit, offering, pacifying acts, etc. and the importance of
prayers in treatments.
Pooja (offering)
Prayer
4. Shalakya Chikitsa (ENT and Ophthalmology) OR
Urdhwanga Chikitsa (Whole head)
Shalaka = An instrument used in treatment
Chikitsa = Treatment or science
It deals with the diseases of head and neck (hair, scalp, eyes
ears, nose, face, , mouth, teeth, gums, tongue, jaw, throat,
sinuses, brain, mind, etc), their pathology and their
treatments.
Different instruments used for treatments
5. Salya Chikitsa (Surgery)
Salya = Materials which causes injury to the body eg.
glass pieces, stone, wood, metals, etc.
It deals with the diseases caused by the penetration of glass,

stone, wood, metal, etc; their removal from the body, curing
the wound or ulcers caused by their penetration,
management of obstructed labour and foetal death, all other
Surgical diseases and different types of instruments used for
surgery.
Sushruta doing eye surgery
6. Agata Chikitsa (Toxicology)
Agata = Anti toxins
It deals with the diseases caused by the bites of different types

of poisonous snakes, scorpion, spider, insects, rats, dogs, etc
and their management with the help of various medicines and
combined poisons of animate and inanimate origin.
7. Rasayana Chikitsa (Rejuvenation treatment or
Geriatrics)
Rasayana = Rejuvenation
It deals with the measures of acquiring good health and

maintaining and increasing one’s health and life span,
increasing memory and intelligence and decreases the aging
process.
8. Vajeekarana Chikitsa (Science of Aphrodisiacs or
Sexology)
Vajeekarana = Aphrodisiacs
It deals with diseases of

reproductive system
including low sperm
count, azoospermia
(absence of sperm), etc
and their treatment and
stimulation of sex organs
Several books were written on each branch of Ayurveda and

some of them are available now.
Ayurveda not only deals with treatments of human
beings, but also with the diseases of animals, plants etc. Saints
like Nakula, Shalihotra and Paraashara composed treaties on
Ashwayurveda, Gajayurveda, Gavayurveda and
Vrikshayurveda for the treatments of ailments of horses,
elephants, cattle and trees respectively.
Gajayurveda
Gavayurveda Ashwayurveda
Vrukshayurveda
Prayer for Holy Basil (Tulsi)
Prayer for Banyan tree (Ficus or Buddha tree)
FUNDAMENTAL PRINCIPLES
OF AYURVEDA
PANCHAMAHABHUTA
CONCEPT
(Concept of Five Structural Elements)
KANNUR
THE PANCHA MAHABHUTA CONCEPT
‘Pancha mahabhutas’ is a Sanskrit term.
‘Pancha’ stands for five

‘Mahabhutas’ stands for the structural elements of
the universe.
The five mahabhutas are as follows:
Aakash (This can be compared to the space element)
Vayu (Air element)
Agni (Fire element)
Jala (Water element)
Prithvi (Earth element)
These five elements form the structural entity of the body. Both
the living as well as non-living world consists of these five
Mahabhutas. The animate or the living beings including both
plants and animals, consist of eleven Indriyas in addition to the
five elements. The Indriyas are the five sense organs, five motor
organs and mind.
The English equivalents given for the five mahabhutas do not

give the full and correct implications of these original Sanskrit
terms. For example, ordinary water does not contain Jala
mahabhuta alone. It is composed of all the five mahabhutas. It is
the force of cohesion or the power of attraction that is inherent

in water, which is the characteristic feature of Jala mahabhuta.
According to Ayurveda, the Pancha mahabhutas have their

origin from Brahma in chronological order (i.e.) Aakash
mahabhuta has its origin from Brahma itself. As Brahma is the
most subtle element and pervasive everywhere, so is the Aakash
mahabhuta. But it is a bit less subtle and pervasive than Brahma.
In the same way Vayu mahabhuta has its origin from Aakash
mahabhuta and it is less subtle and pervasive than Aakash
mahabhuta. Agni mahabhuta has its origin from Vayu
mahabhuta. So it is grosser than Vayu mahabhuta. Jala
mahabhuta has its origin from Agni mahabhuta. Hence it is
grosser than Agni mahabhuta. Prithvi mahabhuta has its origin
from Jala mahabhuta and it is grosser than Jala mahabhuta.
All these five elements can be explained with an example of

an atom. According to Modern Science, every living and non-
living beings are made up of atoms. So in an atom we have the
nucleus, which consists of the neutrons and protons. The
electrons are seen revolving around the nucleus. The
contribution of each of the five elements is given below.
1. Prithvi mahabhuta (Earth component)
The solid portion of the atom (i.e.) the electrons, protons and
neutrons present in the atom is the contribution of the Prithvi
mahabhutha.
2. Jala mahabhuta (Water component)
The force of cohesion because of which the electrons, protons

and neutrons remain attracted towards each other is the
characteristic attribute of the Jala mahabhuta.
3. Agni mahabhuta (Fire component)
The energy that is liberated when an atom is broken down or

the energy, which is latent in its unbroken form, represents the
attributes of the Agni mahabhuta.
4. Vayu mahabhuta (Air component)
The force of movements of electrons around the nucleus

represents the characteristic attributes of the Vayu
mahabhuta.
5. Aakash mahabhuta (Space component)
The space in which the neutrons and protons stay and the
electrons revolve is the contribution of the Aakash
mahabhuta.
The entire universe both animate and inanimate is made up
of Pancha mahabhutas. So they are called Panchabhautic. Our
body is panchabhautic and whatever we eat is also
panchabhautic. Hence, pancha mahabhuta principle should be
adopted to maintain the balanced state of body for maintaining
healthy and happy life. Due to different types of combinations
and permutations of five mahabhutas in different objects, there
is difference of form and qualities in them. So we can say that the
Pancha mahabhutas form the structural entity of the body. It
makes each individual unique.
In a normal living body, all the five mahabhutas are

maintained in a particular proportion. Due to enzymatic action,
this ratio gets disturbed. But the body has a natural tendency to
maintain the equilibrium. So it eliminates the excess mahabhutas
and takes those, which are in shortage through food ingredients,
sunlight, heat, air, etc. Disease occurs when the equilibrium of
the Pancha mahabhutas is disturbed. So in order to become
healthy, we should try for the equilibrium of Pancha
mahabhutas.
PROPERTIES OF PANCHA MAHABHUTAS
1. Aakash mahabhuta (The element space)
Substances that are soft, light, subtle, smooth and abounding

in qualities of sound are the contribution of the Aakash
mahabhuta.
They promote softness, porosity and lightness. Tubes,

channels, pores, empty spaces, sound of the heart, lungs,
intestines, etc are also their contributions. Ear and the
perception of sound are also the contribution of Aakash
mahabhuta.
Alimentary tract Skin pores
Bones Sense organ - Ears
2. Vayu mahabhutha (The element air)
Substances that are light, cold, rough, non-slimy (dry), subtle

and abounding in qualities of touch are dominated by Vayu
mahabhuta.
They promote roughness, movement, non-sliminess and

lightness. It also controls breathing. Skin and perception of
touch are also the contribution of Vayu mahabhuta.
All movements of the body
Sense organ - Skin
3. Agni mahabhuta (The element fire)
Substances that are hot, sharp, subtle, light, slightly unctuous

and abounding in qualities of vision are dominated by Agni
mahabhuta.
They promote combustion, digestion, metabolism, appetite,

lustre, radiance and colour. Eyes and perception of vision are
also the contribution of Agni mahabhuta.
Digestion & metabolism
Sense organ - Eyes
4. Jala mahabhuta (The element water)
Substances that are liquid, unctuous, cold, soft and abounding

in qualities of taste are dominated by the Jala mahabhutha.
They promote unctuousness, compactness, heaviness,

moisture, softness and happiness. So this element provides
the liquid portion of the body like urine, plasma, lymph, etc.
Tongue, perception of taste, fluids and moisture are the

contributions of Jala mahabhuta.
Lymphatic circulation Blood circulation
Sense organ – Tongue
5. Prithvi mahabhuta (The element earth)
Substances, which are heavy, tough, hard, stable, unctuous,

dense and abounding qualities of smell are dominated by the
Prithvi mahabhuta.
They promote plumpness, compactness, heaviness and

stability. Bones, muscles, fat, the structure of different organs
as well as the structure of the whole body are derived from
Prithvi mahabhuta. Nose and the perception of smell are also
contributed by the Prithvi mahabhuta.
Musculature of the body
Sense organ – Nose
MUKHABHYANGA
(Face massage)
KANNUR
MUKHABHYANGA (FACE MASSAGE)
Application of herbal oil or cream on the face followed by

massage is known as Mukhabhyanga or Face massage. It has
two words:
Mukha = Face
Abhyanga = Oil application
Face is one of the main part of the body which reflects the
physical, mental as well as emotional health. So we end up doing
a lot of care for the face.
Face massage can be done by oneself as well as by another

person.
Indication of Mukha Abhyanga

All healthy people are suitable to receive Mukhabhyanga. In
terms of diseases it includes problems of the face like wrinkles,
dryness, dark pigmentations, acne, sagging of the facial muscles,
overstretched pores, stiff jaw, head ache, weak nerves like in
cases of paralysis, etc
Contra Indications of Mukha Abhyanga

People with indigestion, fever and mucous congestions in the
sinuses should avoid receiving face massage with oil. Also make
sure there is no inflammation, burns or bleeding on the face.
Products used for Mukha Abhyanga
Appropriate oil or medicine according to the disease or nature is
selected.
Any unrefined oils like sesame oil, coconut oil, almond oil, olive
oil, etc can be used for doing face massage. While coming to
Ayurvedic oils the commonly used oil is called Ksheerabala oil
which can be used for all types of nature. It’s the simplest
medicated oil where the main ingredient is milk and the herb
called
Bala (Sida cordifolia)
Another general product which can be used for any type of skin
is Kumkumadi taila (saffron oil) or Kumkumadi lepa (cream)
where one of the main ingredient is saffron
Kumkum (saffron) – Crocus sativus
For sensitive skin the products recommended are Nalpamaradi
taila or Turmeric cream where one of the main ingredient is
Curcuma (turmeric)
Kasturi haridra (turmeric )- Curcuma aromatica
Another product used for very oily skin is Safrozan where the
main ingredient is saffron and is prepared in a thin base. So its
recommended for oily face.
There is a medicine called Ksheera bala (101) which is 101 times

concentrated product of the pain Ksheerabala oil which makes
the product very thick in consistency. So this is recommended for
problems like facial paralysis, wrinkles, sagging muscles, weak
nerves, etc.
Procedure for Mukhabhyanga

Make the client lie on a comfortable bed and relax them. Tie a
head band to keep all the hairs away from the face. Wipe the
makeup, if applied, with few drops of oil in cotton. If not use few
drops of rose water in cotton and wipe the face to refresh.
Always start Mukhabhyanga with prayer, especially to God
Dhanwantari to pass on more positive energy to heal and relax.
Follow the massage strokes provided with the module.
Time taken for Mukhabhyanga is 20 -30 minutes
After the face massage is completed, allow the medicine to get

absorbed into the skin. Later the excess oil can be wiped off and
the face can be washed.
BENEFITS OF FACE MASSAGE
Regular face massage will help to give the following benefits:
(i) Relaxes the face by reducing stress and stiffness.
(ii) Nourishes and improves skin complexion.
(iii) Prevents sagging of the muscles and makes the skin firm.
(iv) Retains overall youth and vitality of the facial tissues.
(v) Improves the eyesight and functioning of all the sense

organs.
(vi) Stimulates the weak nerves.
(vii) Lubricates the bones and the main joint on the face which
is the jaw.
(viii) Provides good sleep.
(ix) Removes facial toxins.
(x) Rejuvenates and keeps the face clean, healthy and

glowing.
(xi) Slows down the speed of ageing.
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DIPLOMA IN AYURVEDA

SCHOOL OF AYURVEDA & PANCHAKARMA

3RD FLOOR, UNION COMPLEX, SOUTH BAZAR

SCHOOL OF AYURVEDA & PANCHAKARMA

3RD FLOOR, UNION COMPLEX, SOUTH BAZAR

"OM NAMO BHAGAVATE VASUDEVAYA

DHANWANTARAYE AMRUTA KALASHA HASTAYA

TRILOKYA NADHAYA BHAGAVATE NAMAHA"

Ayurveda is the natural healing system of India dating back to

Etymologically speaking, the Sanskrit term ‘Ayurveda’ is

Ayurveda is the knowledge that indicates the appropriate

Ayurveda is also a system of medicine in the sense that it

Ayurveda originated as a part of Vedic science. This is an

Ayurveda is the upaveda (branch) of ‘Adharvaveda’, which

Ayurveda is eternal, because it has no beginning, no end

School of Ayurveda & Panchakarma 5

2. Medicines are free from toxicity

School of Ayurveda & Panchakarma 6

4. The medicines are less expensive

5. Psychosomatic concept of diseases

6. Emphasis on preventive medicine

School of Ayurveda & Panchakarma 8

8. Yoga and Ayurveda

School of Ayurveda & Panchakarma 9

10. Simple methods of diagnosis

The diagnosis consists of two parts –

Diagnosis of the disease

The diagnosis of the patient consists of three steps. They are as

1) Darsana (Inspection) - Here just on seeing the patient itself

2) Sparshana (Palpation) - More details of the disease will be got

School of Ayurveda & Panchakarma 10

The diagnosis of the disease consists of five steps. They are

1) Nidana (The cause of the disease)

2) Pragroopa (The prodromal symptoms)

These are the symptoms seen during the beginning of any

3) Lakshana (The symptoms of the disease)

4) Upashaya & Anupasaya (Relieving &Aggravating factors)

which aggravate the disease.

5) Samprapti (The pathology or full route of the disease)

In Ayurveda, there are lots of medicines for a single disease.

School of Ayurveda & Panchakarma 11

(xi) The aggravating and relieving factors or the things,

(x) The diet of the patient

So a correct diagnosis is very important in deciding the

12. Panchakarma therapy in Ayurveda

Ayurveda advocates certain purification methods for

School of Ayurveda & Panchakarma 12

School of Ayurveda & Panchakarma 13

Rakta moksha (Bloodletting)

School of Ayurveda & Panchakarma 14

1. Relief of misery of the suffering people.

2. Preservation of health of healthy people and to help them to

To work hard to acquire wealth for the means of livelihood.

Satisfaction of the worldly desires, passion etc.

Attainment of salvation through liberation and God

THE NEED FOR PROTECTING OUR BODY

One should take daily food after knowing the properties of

School of Ayurveda & Panchakarma 16

SCHOOL OF AYURVEDA & PANCHAKARMA

3RD FLOOR, UNION COMPLEX, SOUTH BAZAR

Brahma, who is the original profounder (not

From him the knowledge was passed to