Open Access Scientific Reports

The Concept of “AIDS” According to Ayurved

Research Article Open Access

Nishant Shukla*

Department of Kayachikitsa Dhanvantari Mandir SGAM, Gujarat Ayurved University, Jamnagar, Gujarat, India

*Corresponding authors: Dr. Nishant Shukla Lecturer Kayachikitsa Department of Kayachikitsa Dhanvantari Mandir SGAM Gujarat Ayurved University Jamnagar, Gujarat, India Tel: 9426984260 E-mail: nishantvd@rediffmail.com

Received April 12, 2012; Published July 29, 2012

Citation: Shukla N (2012) The Concept of “AIDS” According to Ayurved. 1: 224. doi:10.4172/scientificreports.224

Copyright: © 2012 Shukla N. This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited.

Aids, the most major and dread medical problem of the present century caused and spread by modern civilization, is responsible for the death of millions of persons, throughout the world. It is necessary, for the service of mankind and also for the uplift of Ayurved, to understand and interpret AIDS according to Ayurved. It is very likely that Ayurved may add something more to the present knowledge.

Definition

The full form of the term ‘AIDS’ is ‘Acquired Immune Deficiency Syndrome’.

Acquired means, those diseases, which come from external forced. The disease is called by H. I. Virus but the disease is spread by contact with infected person or Blood – transfusion or through injection needle. Thus, it spreads through illegal sexual contact with ladies i.e. prostitutes, homosexual contacts etc. The virus may be termed as Pradhanic Hetu the main cause and the mode of infection through sexual behavior and B. T. etc. is called Vyabhichari Hetu i.e. through external factors.

The term ‘Syndrome’ means many diseases caused due to other factors. These may not be in the same Srotas or Channel or System but in different systems at a time. There are many terms for Syndrome e.g. Yakshma or Roga Sankar or Vyadhisankar.

The definition of ‘Yakshma’ is Roga-Samuha. The meaning of Vyadhisankar is Vyadhi-melaka i.e. many diseases occurring at the same time. The dictionary meanings of Syndrome are (1) A set of symptoms occurring together (2) the sum of signs of any morbid state (3) a symptom complex. Thus syndrome carries the same meaning as Yakshma, Rajyakshma or Vyadhi-sankar.

Immunity

The words means (1) resistance to a disease. Because of the formation of humeral antibodies or the developments of cellular immunity or both. The word means, according to Ayurved, Vyadhikshamatwa. Vyadhikshamtwa are mainly of two types (1) Vyadhi – utpada – pratibandhakatwa i.e. that type of immunity, which prevents the production of disease. (2) Vyadhi – bala – virodhitwa means that type of resistance, which minimizes the force or severity of disease after the disease, has already been produced.

There are many terms, carrying the above meaning i.e. immunity or resistance. They are (1) Bala, (2) Pratyanika bala, (3) Vikar vighat bhava (4) Prakiti Rakshini etc.

Bala is of three types viz. (1) Sahaja (Inborn or natural) (2) Kalaja (seasonal or age-linked) and (3) Yukti – krita (acquired or artificially created). Sahaja bala is most important. For example Goats have natural immunity against Tuberculosis infection. That is why one of the treatments for Rajyakshma is the use of Goat Products in all possible ways i.e. the patient should drink Goat’s milk, curd, eat goat’s ghee, mutton and even stay in herds of Goat.

In the same way cocks and hen are immune to tetanus. This type of natural immunity is called Sahaja bala. According to Charaka, this type of Sahaja bala is natural physically and mentally. Chakrapani commenting on the word ‘Prakrita’ says it is from birth by the formation of superior quality of body tissues (Dhatu) and independent of other factors.

Yuktikrit means that immunity or bala, which is produced by food, daily routine, Vyayam (exercise) etc and also by the use of Rasayana (rejuvenators) etc.

Modern science has progressed greatly in preventing some of the diseases by way of immunization by vaccines and serums. But the diseases are innumerable so also Pathogenic organisms are also innumerable. It is practically impossible to prepare vaccines against all types of organisms. But nature has given a gift to all living creatures, the capacity to fight against enemies (pathogenic bacteria). These types of immunoglobulin or antibodies can fight against all organisms and keep the living creature alive. For this purpose the creature changes in form to acclimatize to the new situation. That is the reason why no sure vaccine could be prepared against the H. I. Virus because the virus changes its form very rapidly.

Vyadhikshamatwa

This term means to tolerate and fight against the disease i.e. to prevent disease and to fight against the disease after the disease has already started. For Vyadhikshamatwa many factors are responsible.

They are, (1) the body should not be very obese or asthenic, (2) compactness of body i.e. muscles, blood, bones, etc. (3) stamina, (4) good food, (5) will power etc. Charaka says “the persons too obese, too learn, having incompact muscles, blood and bones weak, indulged in unsuitable food, undernourished and having weakness of mind i.e. low will – power are unable to resist disease; contrary to above are able to resist. This resistance to disease is called immunity. A very lucid discussion about food, the etiological factors affecting the provocation of doshas like excessive use, under use of disuse of sense organs, knowingly misuse of organs and time factor; the qualities of provoked Doshas and tissues and body have been discussed.

The discussion creates a question regarding seeds and soil. Whether seed is main or soil or both, while discussing this point; Maharshi says “Just as seed remains dormant in the soil and grows after some time, so also the provoked dosha (etiological factor like bacterias) remains dormant in the body tissues and when it becomes powerful it produces disease. Thus, the bacterias can not do anything until it gets proper soil and nutrition and proper time.

Thus Ayurved believes in preservation, maintenance and if possible correction of soil i.e. the body, the body tissues, structural and functional integrity of the tissues, the dosha and organs or systems. While modern science puts more emphasis on seeds i.e. bacterial invasion. If both can be integrated, it will be a great service to humanity for maintenance of health and prevention and cure of disease.

Vikar – Vighat – Bhava

Charaka says, “The suppression or the incidence of the disease occurs as a result of variations in the etiological factors, morbid factors (dosha) susceptibility of body elements (Dushya)”. Further Charaka explains if (1) these factors do not associate, the disease not produced, (2) if associate after a long time they produce disease after a long time, (3) if associate in a mild form, the disease occurs in a mild form or ambulatory or abortive form. Under the contrary conditions, there occur contrary results.

In this concept, Charaka clears the incubation period, mild or severe form of disease, acute or otherwise conditions of disease, importance of etiological factors and resistance or immunity also. It is further clear that the soil is equally or more important as compared to seed i.e. path gnomic bactarias, though both are important. In AIDS soil is more important than virus. So it is necessary to treat the soil i.e. body dosha and tissues (Dhatu) than the virus.

Pratyanik Bala

This subject is discussed along with fevers. In ‘Vishama jwaras’, three words have been used they are (1) Sapratyaneeka, (2) Nishpratyaneeka and (3) Pratyaneeka bala kshaya. Sapratyaneeka means when resistance is present. Charaka while describing ‘Vishama jwara’ (intermittent fevers) say ‘Kala (Time) Prakriti (body constitution and also mental condition), dushya (morbid body tissues) etc. fight against provoked doshas and produce Vishama – jwara.

Nishpratyaneeka means when resistance is greatly lowered. While describing Santata Jwara i.e. continuous fever Charaka says ‘when Kala (Time factor) Prakriti (constitution), dushya (body tissues) and dosha (morbid humours) are equal and the body can not resist or resistance is lowered Santata Jwara is produced.

Pratyaneeka bala kshaya means when resistance is much lowered there will be recurrence of fever.

In chronic fevers, Charaka says when body elements or tissues become weak, chronic febrile condition occurs. Thus, the subject of immunity or resistance has been vividly discussed at length by Charaka. The factors responsible are Kala (Time), Prakriti (the body constitution and psychology, body elements and Doshas). All these play major role in immunity deficiency.

Bala

Bala means strength, stamina. Charaka says, ‘For the control or suppression of the provocation of Doshas bala is necessary’. In this sloka bala means resistance or immunity. In Sushruta Bala has been used for Ojas. Ojas is the vital essence of all the body – tissues.

Sushruta says, ’The Tejas (most vital power) of the dhatus starting from Rasa and ending to Shukra is called Ojas. It is bala according to the science i.e. Sushruta.’ Here the tejas of all dhatus is called Ojas. The meaning of that paragraphs – there are two types of Ojas (1) all the dhatus (tissues) have got their own independent Ojas and (2) there is one para (supreme) Ojas which is the Ojas (vital essence) of all the dhatus. That is perhaps the reason why commentators have mentioned two types of Ojas viz. (1) Para and (2) Apar Ojas. Para Ojas is situated in hridaya and it is only 8 drops in quantity. Diminution of this dhatus, it is half Anjali (about 8 tolas = 80 grams) in quantity. This Ojas is diminished in many diseases like Prameha (Diabetes mellitus), Kshaya (Tuberculosis) etc. Sushruta says, ‘The whole body with its organs is full of Ojas. When this Ojas is reduced the body also starts degeneration.

This Apar Ojas, generally does not undergo reduction suddenly but reduces gradually, passing in three stages viz. (1) Visransa (2) Vyapat and (3) Kshaya.

From the above it becomes clear that

1. The concept of immunity was prevailing in Ayurved.

2. The concept of the soil and seed was known to Maharshi but the soil i.e. body resistance is more important then the seed i.e. pathogenic bacteria. Bacteria can grow only in proper soil.

3. Syndrome i.e. Vyadhi Sankar may happen due to deficiency of resistance.

4. The concept of Ojas or immunity should not be considered as one single substance but there are multiple factors responsible for production, maintenance and deficiency of immunity. They are (1) The substance Ojas, (2) etiological factors like Ahar (suitable food), Vihasr (daily regimen including sex etc.), (3) internal factors like dosha, Dushya, mala i.e. structural and functional integrity of all the above, (4) Constitution, (5) Compactness, (6) Time factor, (7) Psychology, etc. Thus, the bacteria require proper media, nutrition, temperature, localization etc.

There seems to be difference in the diseases produce by Ojas – kshaya. In Charaka psychological symptoms have been described while Sushruta has given more or less physical symptoms. Charaka says, ‘On the diminaiton of Ojas the symptoms are fearfulness or timidity, debility or loss of strength, stamina, constant worry, discomfort of senses, loss of lusture, neurasthenia, dryness and emaciation.’

While according to Sushruta, the following are stage wise symptoms :-

As previous described, there are three stages of Ojas – kshaya. There are Visransa, Vyapad and Kshaya. The signs and symptoms are mostly physical.

They are –

Symptoms of Visransa :- Sandhi – vishlesh (looseness of joints), Gatra – Sada (looseness of the organs), (The provoked doshas circulate in the whole body), kriya – sannirodha (inability to perform normal functions or duties fully), Shrama (fatiguability).

Symptoms of Vyapad :- Heaviness and stiffness of the body, vatic edema (unstable edema), change in complexion, Glani (depression), Tandra (drowsiness), Nidra (untimely sleep or excessive slipiness).

Symptoms of Kshaya :- Over and above these symptoms the following symptoms Moorcha (unconsciousness or stuper), mansakshaya (wasting of muscles), Moha (mental disturbance specially in judgement), Pralap (delirium), Ajnana (loss of remembrance or memory) and death.

From the above it is clear that –

1. Sushrut has given physical symptoms.

2. Ojakshaya or immune bodies are not suddenly decreased but the decrease is gradual.

3. Ojakshaya leads to death. Before that there are different stages when the treatment can be given properly. The patient can be treated earlier at the stages of visransa and vyapad.

Etiological Factors of Ojakshaya

Vyayama (excessive exercise or over work), Anashana (malnutrition), Chinta (worries), Ruksha, Alpa and Pramita Ashan (food without ghee or oil, very less quantity of food), Vata-atapa seven (excessive blows of wind and sun heat), Bhaya (fear), Shoka (grief and sorrow), Ruksha-pana (non greasy drinks like aerated waters, alcoholic drinks), Prajagar (insomnia), excessive flow of Kapha (expectoration), blood, semen and stools, Kala (old – age etc.) Bhoot – upghata (infections etc.). These are the factors responsible for diminution of Ojas.

Sushruta gives the following etiological factors for Ojakshaya Abhighata (mental and physical trauma), Kshaya (wasting disorders like Koch’s infection – specially Pratiloma kshaya), Kopa (excessive anger), Shoka (grief and sorrow), Dhyana (depression), Shrama (excessive tiresome work), Kshudha (malnutrition).

Over and above, there are some diseases in which Ojas is diminished. Some of them are (1) Ojo-Nirodhaja Jwara (Pyrexia), Ojo- Visranja Jwara, Hata – Ojas Jwara (2) Jirna – Jwara Pandu (Enemies of difficult types), (3) Rajayakshama (Koch’s infection), (4) Madhumeha (Diabetes mellitus), (5) Madatya (addiction of alcoholic drinks), (6) Rakta-pitta (bleeding tendencies), (7) Poisoning and slow poisoning may lead to Ojakshaya.

From the above, it will be clear that immunity deficiency may at times be primary due to the above causes but in most cases it is secondary to some other disorder. In other words, it may be said that Ojakshaya occurred due to the improper treatment of the previous disease i.e. it is a complication. For this an example of one of my patient will be put:

A patient aged about 40, came for treatment of AIDS in 1987. on taking the history, it was found that the patient was staying at Uganda (Africa). He was suffering malaria. Blood examination was +ve MP – Plasmodium falciparum. He was given treatment. Within a month he was having continuous temperature. His widal test was positive. He was given treatment. Then fever was there. He was diagnosed as Respiratory tract infection spe. Koch’s pulmonary. He was given treatment but the fever did not subside. He was further investigated for HIV and it was found that he was suffering from HIV +ve AIDS.

From the above, it is clear, according to Charaka that so far immunity or resistance was there it was Visham Jwara(resembling malaria) when resistance was reduced it was Santata Jwara (Enteric continuous fever). Still when resistance was reduced he suffered from Ojakshaya and Koch’s. Thus AIDS seems to be the result of wrong treatment of fever. This is the reason why Charaka says, ‘That line of treatment, which subsides the original diseases, but may produce some other complication is not correct treatment. The correct one is that which cures but does not provoke.’

The above case clears that (1) The paradytes changed its from and produced first Malaria, then enteric, then Tuberculosis bacillus and lastly HIV. (2) Second possibility is that the medical persons failed to diagnose HIV from the beginning and when the disease rooted, the physicians thought of AIDS.

Looking to the history of HIV, when mass Polio – immunization was carried out at Haity, some children were found suffering from immune – deficiency. The vaccine was sent back to W.H.O., the vaccine was tested again and no fault in the vaccine was found. Then the attention of research scientists was drawn to H.I.V. The antibodies were found in the body. But single virus responsible for immunodeficiency could not be isolated. The virus changes its form and so no specific vaccine against this virus could be prepared. This seems logically, that the viruses have to live and for this instinct, the virus changes its form and the change is more powerful, which can fight against the vaccine or antibiotic. This is the reason why the mosquito becomes D.D.T. resistant; the plasmodium vivex became falciparum. New powerful antibiotics are put in market. Still, the world is not disease free. Disease – free society is only possible by increasing immunity and not by antibiotic.

The Disease in Which Oja – Kshaya Takes Place

The following are the diseases, in which Oja – kshaya or loss of resistance or immunity takes place:-

Jwara – Jeerna Jwara (chronic fevers)

Ojo – Nirodhaja Jwara

Abhinyasaja Jwara

Madhumeha

Rajyakshma

Kshata – ksheena

Pandu roga

Madatyaya

Udana – avrita Prana

Saman – avrita Vyana

Pitta – avrita udana

These are some of the examples in which Oja – kshaya is a symptoms. It should be clear that this list is not exhaustive. Thus Oja – kshaya is generally caused as symptoms of other disease and is secondary. It may happen as a result of wrong treatment also.

Treatment

Idne of treatment should be planned in such a way that is may cover all aspects of AIDS. The planning may be as under

(1) To fight against the most harassing symptoms e.g. the patient suffering from Chronic fever – the treatment for this i.e. Jeerna – Jwara should be given. According to Ayurved processed ghee should be given. Charaka Says, ‘The pitta (Tejas) responsible for fever is Rooksha (uniuous or dry). This pitta will reduce the sneha (fatty substance) in the body and so the body will be Rooksha & Vata will be provoked. So medicated ghee should be used. Ghee will subside Vata by its Snigdha property; subside Pitta by its anti heat or Sheeta (Cold) property and being medicated will not provoked Kapha. Moreover, it will increase Ojas and can fight against the virus.

If the patient is suffering from Atisara (Diarrhea) or pravahika (Dysentery) the treatment will be more on increase in digestion & metabolism. After digestion is improved medicated ghee can be prescribed. Ghee will work as Deepana i.e. rejuvenator fro mucus membrane and submuoous coat containing glands producing digestive enzymes.

For loss of weight Rasayana, Brihana, Balya medicines should be prescribed. Some of them are Ashwagandha (Withania somnifera), Shatavari (Asparagus racemosus), Kauncha (Mucuna pruriens) etc.

Rasayana (Rajuvination Therapy)

The definition of Rasayana is ‘That line of treatment which cures disease and controls aging process i.e. degeneration, is called Rasayana.’ Rasayana produces the following benefits:

Long life, remembrance, intelligence, positive health, young age, lusture, complexion, good voice, Vakasiddhi, complete strength to the body and organs and structural and functional integrity of the Dhatus (tissues). Thus, there are two types of Rasayana (1) That which is useful for the disease and harassing symptoms and (2) which may increase the resistance. For example, as previously narrated, the symptoms are Chronic fever, the Rasayana, selected should control fever and so on. For general stamina, many Rasayana drugs have narrated. Some drug should be selected for increase of resistance & immunity.

Diet

Ayurved has dealt with diet in great details. Both Ayurved and Modern science believe in digestion and nutrition. But the Modern science believes more in nutrition than digestion; while Ayurved puts more emphasis on digestion then nutrition. Thus diet should be easily digestible and nutrious. The aggregate quantity of food should be only that much which can be digested easily and not on the basis of only chemical composition and calories. Charaka says, ‘The food, which nourishing the body elements, Ojas, vitality, complexion and agni (digestive and metabolic enzymes depends on Agni). The Rasadi Dhatus can not be nourished properly from undigested Rasa or food.’

Thus, diet quantity should be as much as the patient can digest. Of course, the quantity should be balanced. In AIDS nutritious and easily digestible food should be selected.

Dhyana yoga

Indian literature and Ayurved believe that mind is superior to body. All body functions can be controlled by will power. Instead of fear for AIDS, it is better to educate the persons by way of positive thinking. So the mind should be made stronger by meditation, positive thinking and tranquilization. In AIDS, the patient becomes afraid and nervous. Instead of fear and nervousness, if the patient is trained, the work of physician becomes easy. In my practice, I advice the patient to go for meditation for 20 minutes in the morning and evening.

Exercise

Moderate exercise should be prescribed to the patients. According to me there are two types of exercises viz. out door exercise and yogasanas. Outdoor exercise may, perhaps, produce fatigue and exhaustion while yogasanas may not produce fatigue. So mild yogasanas should always be prescribed.

Thus AIDS can very well be treated by Ayurvedic method. I have myself treated some of the patients suffering from HIV +ve AIDS patients successfully by the above method. I would appreciate if the Ayurvedic physicians come forward with confidence to help the ailing humanity.