Introduction

In Ayurveda, the superior vital essence of all substantial tissues is designated “Ojas”. Generally speaking it is liable for the safeguard of human body against sicknesses and illness. In conditions like diabetes mellitus, immunodeficiency problems and lack of healthy sustenance, where loss of ojas or bala is a consistent component, individuals are known to be powerless to different sicknesses or repetitive contaminations.

In Ayurveda, the unrivaled indispensable substance of all substantial tissues is designated “Ojas”. In general it is liable for the protection of human body against infections and illness. In conditions like diabetes mellitus, immunodeficiency issues and ailing health, where loss of ojas or bala is a consistent element, individuals are known to be defenseless to different illnesses or repetitive contaminations. Ojas is responsible for good health, better immunity, longevity, intelligence and thought process.

Types of Oja

Oja is of two kinds Para oja and Apara oja. 

Para oja is supposed to be situated in the heart and its misfortune prompts passing. Apara oja is disseminated all through the body. Para oja is supposed to be of 8 drops in body and apara oja is about Ardhanjali pramana. 

Formation of OJA

 The development of Oja is best ever clarified by old researchers. Similarly as a huge number of nectar honey bees gather nectar from every single blossom into their hives to frame embodiment part nectar, also oja is the nectar or pith aggregately gathered by digestion of different physiological cycles happening at dhatu level in the body. In the intra-uterine period, ojas is present in shukra and shonita as sara. After the arrangement of garbha by mix of sperm and ova alongside soul, oja is available as Garbha sara in Kalala stage.

General Functions of Vyadhikshamtva

The idea of Vyadhiksamatva (immunity) is of gigantic significance in the every day health of human creatures; for avoidance and recuperation from infections. This force of the body, which forestalls the improvement of infections or opposes a created sickness, is called Resistance. When the Sleshma(Kapha) is in typical state, it is called ‘Bala’ just as ‘Ojas’; yet when it’s anything but a strange state, it is then called ‘Mala’ (Waste) and ‘Papma’ (Disease).From the above assertion plainly ‘Bala’, ‘Ojas’ and ‘Kapha’ are identical entities , in any event when ‘Kapha’ is in ordinary state. At the point when ‘Kapha’ is in its typical state, it gives smallness, dependability, virility, immunity and resistance.

Methods to Boost up Vyadhiksamatva

In Ayurveda messages, different codes of behaviors are portrayed for every people of all ages (from origination to advanced age) to continue in various seasons, during sound and unhealthy conditions as far as dietetic (ahara) and method of life (vihar).These are: 

1. For result of sound hatchling – follow garbhini masanumasic paricharya, punshavana karma, 
2. To advance wellbeing of newborn child Lehana Karma, different medhya rasayana (memory improving medications). 
3. Following swasthavritta paripalana (Dinacharya, Ritucharya). 
4. Appropriate nutritious eating routine (satymya ahara). 
5. Normal appropriate rest, work out, yogic asanas, 
6. Embracing sodhana (Panchkarma) as per ritu in swasth purash (sound individual). 
7. Following achara rasayana: for advancing mental and otherworldly strength. 
8. Contemplation for spritual development. 
9. Utilization of different medications: Vajikaraka dravya (Vajikarana yogas help to gain strengthby satisfying essential lacks in lacking dhatus. Legitimate usage of sense organs with their items, ordinary activities also, ordinary seasons are valuable in the upkeep of good wellbeing), Jeevaniya Brihighana-Balya-Prazasthapana 
10. Rasayana treatment – It advances and restore the physiology of body, produce obstruction against infection both genuinely and intellectually.

KOSHTA is a unique concept in ayurveda. It is characterized as nature of stomach related plot, which addresses motility of the digestive organs and development of food and fecal matter in the nutritious waterway and disposal of the stool.

Classification of Kostha

As per Ayurveda, KOSHTA has three primary classifications as per the predominance of the Dosha in the body or ayurvedic body type. 

• KOSHTA Type       Dominant Dosha 

• KRURA (Hard)           Vata Dosha 
• MRIDU (Soft)           Pitta Dosha 
• MADHYA (Moderate) Kapha Dosha

•  Krura (Hard) Koshtha 

KRURA KOSHTA implies Vata is more prevailing in the alimentary canal, which decreases fluid substance in the stool and bringing about end of hard stools. It causes trouble in disposal and may likewise dry the stool. 

LAGHU (Light) and RUKSHA (Dry) characteristics of Vata decreases delicateness, tenacity, and sleekness of the stool. Notwithstanding, these characteristics are additionally needed in congruity with others for appropriate end of the fecal matter and forestalling the free stools, yet in KRURA KOSHTA, these characteristics are more than the standard thing, which may result in: 

• Trouble in defecation
• Hard and dry Stool 
• Blockage normally happens 

It’s anything but important that KRURA KOSHTA causes these indications or issues, yet individuals with it are more inclined to these issues.

• Mrudu (Soft) Kostha

MRIDU KOSHTA implies Pitta is dominating in the wholesome channel, which somewhat builds the fluid substance because of its DRAVA (fluid) quality in the fecal matter bringing about semi-strong release of fecal matter. 

Individuals with MRIDU KOSHTA are more inclined to following medical issue: 

• Free stools or semi-strong stools 
• Expanded recurrence of crap 
• Looseness of the bowels can regularly happen 

It’s anything but vital that MRIDU KOSHTA causes these indications or issues, yet individuals with MRIDU KOSHTA are more inclined to these issues.

• Madhya (Moderate) Kostha

MADHYA KOSHTA implies Kapha is more prevalent in the wholesome trench bringing about section delicate and strong stool, which is alluring and great. The ideal degree of Kapha monitors the VATA and PITTA and forestalls free and hard stools. 

At the point when Kapha is overabundance in the nutritious channel, bodily fluid substance is seen in the stool. It is more normal issue in individuals with MADHYA KOSHTA.

Importance of Koshta

Roga-Nidanartha 

• To discover either infection is koshtagata or shakhagata or Madhyama. 
• Its assistance to choose samprapti of illness, either doshas going koshta to shakha or the other way around. 

Roga-Chikisartha 

• After panchkarma perception of doshas, will be doshas going shakha to koshta or not. 
• To discover koshta to shkahagati or shakha to koshatgati and as per that vrudhi, Abhishanadanaupkarma done.

Shata Kriya Kala is the orderly way to deal with evaluating illness movement in Ayurveda. There are six phases in this interaction by which we can follow the development of the doshas and their appearance in the body. 

These 6 stages are an essential method to analyze the way of an infection or awkwardness in the body. Ayurveda, the old comprehensive mending philosophy, underscores early intercession, avoidance, and expulsion of the issue. Separating awkwardness into 6 phases helps in accomplishing each of the 3. This is a significant piece of Ayurvedic Nidana, to show up at the chain of causation. 6 stages are:

1. Sanchya
2. Prakopa
3. Prsara
4. Sthansanchreya
5. Vyaktavstha
6. Bhedavstha

Stage 1-Sanchaya

This is the initial step wherein the dosha gets aggregated in its own sthana or unique spot in the body. For eg: Vata may aggregate in its own sthana i.e., lower mid-region/digestive organs. 

This is the stage where doshas begin collecting in their “homes”. Vata amasses in the colon, pitta in the small digestive system, and Kapha in the stomach. On the off chance that the individual focuses on the body, he/she will perceive the signs given by the body. They will feel an appreciation for the contrary characteristics of the dosha that has expanded. 

In the main phase of the cycle, Sanchaya, the doshas are in their individual sthana and starting to increment. This gentle awkwardness can be overseen by applying the inverse gunas and placating the expanding doshas. In any case, if the dosha isn’t conciliated and keeps on expanding in the sthana, then, at that point they start to exasperate the destinations further. In the phase of incitement 

Stage 2-Prakopa 

In the second step, the dosha begins to disturb in a similar spot. 

Eg: the vata in the lower midsection bothers and makes lopsidedness in the first spot, i.e, mid-region and digestion tracts. 

In the event that the doshas are not contained at their destinations, they get irritated and begin to flood from their locales. 

Prakopa, the individual may in any case have the option to apply sound judgment measures to conciliate the awkwardness (lessening hot food varieties when feeling hot, diminishing Kapha-prompting food varieties when feeling substantial, and so on) Should these actions not be taken, or lacking, the irregularity moves to the third stage. 

In the phase of incitement, Prakopa, the individual may in any case have the option to apply good judgment measures to appease the lopsidedness (decreasing hot food sources when feeling hot, diminishing Kapha-prompting food varieties when feeling substantial, and so forth) Should these actions not be taken, or deficient, the awkwardness moves to the third stage, Prasara.

Stage 3-Prasara

This is the SPREAD of the problem. Here the dosha begins to spread all through the body in the wake of spilling over from its sthana or area. For eg: the above vata lopsidedness would now be able to move into any piece of the body through different srotas that start from amashaya (stomach). 

When the flood of doshas occurs, they begin spreading all through the body by means of various channels. 

Here the doshas start to spread past their sthana. This is a significant stage since it is here that we start to see “pre-manifestations” of illness (Purva rupa). The doshas start to room the body looking for a powerless region. Cravings for tastes of the imbalanced doshas regularly expansion in this phase of the sickness. Vata is associated with this stage as it conveys the doshas. Whenever they have moved out of their sthana, they must be made do with designated treatments to take the doshas back to the GI tract. 

Stage 4-Sthana-Samshraya

(Testimony/Localisation) – The spread dosha then attempts to discover shaky areas or khavaigunyas (flimsy points) to store. For eg: vata can hold up itself in conceptive frameworks 

Once the doshas begin moving away from their locales, they begin to search for a spot to store. It can happen at an organ, marma, joint, dhatu, and so forth At this stage, foreboding indications show up. 

Here the infection has tracked down a frail region in the dhatu, khavaigunya, to store itself. When this occurs, the culpable dosha starts to attempt to apply its impact upon the dhatu. The dosha will stop itself into the asthayi dhatu. On the off chance that the dhatu agni is solid it will keep the dosha’s impact under control. In the event that it’s anything but, the dosha will enter the sthayi dhatu. This is dhatu gata dosha, the illness moving into the tissue. It is at this stage that cell knowledge is influenced. Signs and side effects start to show up however can in any case be overseen and placated before the sickness continues ahead to the following stage, Vyakti. 

Stage 5-Vyakti

When the sickness advances to this stage, signs, and indications begin to show up. 

In this phase of indication, the recently collected dosha lopsidedness will bring about the appearance of different side effects. For eg: vata in conceptive frameworks can show in amenorrhea, dysmenorrhea, and so on 

In the fifth phase of sickness, appearance, the illness can be plainly seen. Now, the impact of the dosha (or doshas) has antagonistically affected the dhatus, srotamsi, and organs. The capacity has additionally been influenced. 

Stage 6-Bheda

At this stage, the infection gets ongoing and entanglements may create and is extremely hard to treat. 

This is the phase of separation and change. The showed stage can additionally take any course conceivable and make different complexities or ongoing issues in the body. For eg: the above vata appearance can additionally bring about blisters, richness issues, and different indications spread all through the body. 

In the event that the sickness isn’t tended to right now, the last stage, Bheda, is reached. This is known as separation. The doshas have entered the dhatu and influenced work, while additionally influencing the encompassing tissue. This is the most troublesome stage to treat as the sickness has made such a lot of subjective change. 

INTRODUCTION-

Dementia is a progressive and chronic syndrome involving decline in cognitive funtctions which is not to be considered as symptoms of normal ageing.

Ayurvedic view-

Ayurvedid view for dementia is disturbance and imbalance in the three doshas of the body vata, pitta and kapha.

Vata has considerable role in dementia. In Ayurveda, dementia can be compared to smruti-nasha/loss of memory.

CAUSES OF DEMENTIA-

• Dementia is more frequent with increasing age.
• Dementia is caused by degeneration of nerve cells in brain, the nerve cells die more quickly than in case of normal ageing.

PSYCHOLOGICAL SYMPTOMS OF DEMENTIA-

• Inappropriate behavior
• Aggression
• Depression
• Sleep problems
• Repetitive questioning
• Problems in dealing with money
• Apathy
• Agitation
• Psychosis

RISK FACTORS –

• Vitamin and nutritional deficiencies
• Sleep disturbances
• Lack of exercise
• Excessive use of alcohol
• Cardiovascular risk factors
• Depression
• Diabetes
• Smoking
• Air pollution
• Head injuries

HOW TO PREVENT DEMENTIA-

• Keep your mind active 
• Be physically and socially active 
• Avoid smoking
• Get enough vitamins
• Maintain a healthy diet
• Get good quality sleep
• Treat hearing problems
• Manage cardiovascular risk factors

NATURAL BEST HERBS FOR DEMENTIA-

Ayurvedic medicinal herbs modulate the neuro-endocrine-immune systems and are also rich sources of antioxidants and anti-inflammatory compounds.

ASHWAGANDHA (Withaniasomnifera) –

• Accumulation of beta-amyloid peptide, a brain protein, disrupts the communication between the brain cells and kills them, thus leading to dementia. 
• Intake of Ashwagandha reduces the accumulation of beta-amyloid peptide in the brain and reduces the death of the brain cells.
• Withaniasomnifera provides overall nourishment and rejuvenation.
• Ashwagandha repairs and inhibit degeneration of brain cells.
  It prevents and reverses the degeneration of brain cells which leading to dementia. 
• Ashwagandha also promotes the growth of the brain cells, which improves memory.

SHANKHPUSHPI (Convolvulus pluricaulis)-

• Shankhpushpi extract may reduce biological markers of dementia disorder.
• Shankhini pacifies Tridoshas, i.e. theVata (air), Pitta (fire), and Kapha( water) doshas and works more on Vata and Pitta doshas.
• Shankhpushpiis a potent brain tonic andpowerful   memory booster that improves intelligence and functioning of the brain. 
• It also helps in enhancing concentration, learning capabilities, mental fatigue, insomnia, stress, anxiety, depression, etc.

BRAHMI (Bacopamonnieri)-

• Brahmi soothes and nourishes the cerebellum thus promoting memory and intellectual ability, calms the mind and improves concentration.
• It isvery effective in epilepsy, weakening of memory or dementia and insanity.
• Brahmihas cooling effect on the body and mind 
• It decreases the levels of cortisol, which is responsible for strees, anxiety and dementia.
• Brahmi help ease the symptoms of demensia due to the presence of the amyloid compound in the neuron that is responsible for damaging the brain. 
• Brahmi helps inboosting your immunity naturally6nse time of our immune system against various diseases and ailments.
• The antioxidant property of brahmi inhibits beta amyloid induced degeneration of brain cells.
• It works as ananti-anxiety,tranquilizer,anti-depressant, and brain function enhancer.

TURMERIC (Curcuma longa)

• Curcuma longa is one of the most effective herb for improving memory and concentration power. 
• Turmeric has antioxidants, curcumin, and curcuminoids which reduce free radicals and degeneration of brain cells. 
• Turmeric also lowers inflammation of nerves, improves sleep quality, reduces anxiety and acts as a stress buster.

PANCHKARMA THERAPY FOR DEMENTIA-

Shirodhara-

• Shirodhara is a classical Ayurvedic procedure that creates profound relaxation of the mind and body.
• In this therapy the medicated oil is dripped on your forehead to keep you stress free.
• Shirodhara is done on the center of the forehead in an oscillating manner.
• shirodhara is deeply relaxing and revitalizes the central nervous system
• This therapy is highly effective in anxiety, depression, dementia, stress, insomnia, epilepsy, migraine, hypertension, diabetic neuropathy, paralysis, hemiplegia etc.

Types of dhara–

• Tailadhara (medicated oil)
• Kwathadhara(herbal decoctions)
• Ksheeradhara(medicated milk) 
• Thakradhara (buttermilk) 
• Jaladhara(water or coconut water)

DEMENTIA GO KIT

DEMENTIA GO KIT

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CAC offers most effective herbal remedies such as Brodley Syrup, Rasayana Vati, Nerve Up Tablet,Tagaradi Choorna and Detox Premium Powder etc. for ayurvedic treatment of dementia.

These medicines are pure herbal, safe to use and free from side effects.

1. Brodley Syrup:

This syrup maintains the overall activity of the brain. As the herbs used for the preparation of this syrup are Brahmi (Bacopa monnieri), Shankhpushpi (Convolvulus pluricaulis), Dhania (Coriandrum sativum), Ashwagandha (Withania somnifera), Saunf (Foeniculum vulgare), etc. These all acts as a mind relaxant. The use of this syrup provides good results to the dementia patient. This syrup has the best memory boosting power and helps in increasing the blood flow to the brain. It is used as an antioxidant that increases retention power

Recommended Dosage: Take 2 teaspoonful twice daily.

2. Mann Mitra tablet:

Mann Mitra tablet is herbal and purely ayurvedic medicine. It is used in Ayurvedic treatment for psychiatric conditions and help to balance all the three doshas of body i.e vata, pitta, kapha. CAC Mann Mitra tablet improves intelligence and speech problems. It is helpful for making the nervous system strong and nerves as well. It contains various herbs like Bala, Vacha, Shankhpushpi, Nagkeshar etc that help you fight insomnia, anxiety, and stress.

Recommended Dosage : Take 1 tablet twice daily.

3. Calm Sleep tablet:

CAC calm sleep tablet is an amazing combination of natural herbs like bhang, Brahmi, Tagar, jatamansi. It helps to relieve stressful conditions. They help to pacify the nervous system and also helps to calm minds and make your body relax and light.

Recommended Dosage: Take 1 tablet twice daily.

4. Rasayan Vati:

Rasayan vati is herbo-mineral Ayurvedic formulation which contains various herbs such as Aswagandha, Shilajeet, Amla, Musali, Shatavar, Brahmi, Abhrak Bhasam, Mukta pisti, Praval pisti, , Kaunch Beej, Saunth, Mirch, Brahmi, etc. These ingredients show antioxidant, anti-inflammatory, antipyretic, analgesic, immune-modulator properties. These tablets provides good results in General debility, Psychological disorders, and improves immunity.

Recommended Dosage: Take 1 tablet twice daily.

5. Detox Premium Powder:

This formulation act at the level of the nervous system and facilitate proper conduction of signal impulse from the nerves to the muscles. The powder contains – Moti pishti, Parwal pishti, Shukta pishti, Giloy satva, Kamdudha ras, Jahar mohra, Akik pishti, Gandhak rasayan, Tal sindoor, etc. These ingredients balance all the Tridosha (Vata, Pitta, Kapha). It provides relief in psychosis, helps in mental weakness like short temper, decreased the ability to think, improves the memory power, and reduces the calcium level that hampers the brain functions.

Recommended Dosage : Take 1 sachet twice a day with normal water.

INTRODUCTION-

When the human body breaks down the chemicals called purines, it produces uric acid. Purines are found naturally in the human body. Normally, uric acid gets dissolved and gets released out of our body through urine. But if the body is producing too much uric acid or if the body is not excreting enough uric acid, it starts accumulating in the body. This results in the formation of sharp needle like crystals which accumulates around the small joints. Accumulated crystals cause swelling inflammation, and pain and this condition is known as gout.

PRE-MONITORY SIGNS AND SYMPTOMS (POORVAROOPAM)-

• Excesive or absence of sweating.
• Discolouration (Blackish) of the joints. 
• Sparshagytatawam and Supti: Insensibility to touch and numbness in the affected joints.
• Excessive pain if there is injury to the afflicted part.
• Itching over the joints. 
• Burning sensation in the affected part.
• Looseness of the joints.
• feeling of  tiredness or laziness 
• Pricking pain, twitching sensation, splitting pain, heaviness and numbness in the knees, calf region, thighs, umbilical region, shoulders, hands, feet and other joints in the body.
• Appearance of circular patches in the body.
• Intermittent claudication
• sudden disappearance and appearance of pain

CAUSES-

• Production of excess uric acid
• Reduced Excretion of uric acid from the body.
• Hereditary
• Medications Intake of diuretics, aspirin, blood pressure lowering medications, cyclosporine, etc for a longer period often results in high levels of uric acid. 
• Sedentary life style.
• Lack of exercise or physical inactivity. 

CLASSIFICATION OF VATARAKTA-

Vatarakta has 3 different classifications in Ayurveda as follows-

1. Uttana Vatarakta (superficial) 
2. Gambhira Vatarakta (deep) 
3. Ubayasrita Vatarakta

DIAGNOSTIC CRITERIA –

• A detailed history taking
• Physical examination
• Blood examination
• Joint fluid test
• X-ray
• ultra sonography
• dual energy CT scan

COMPLICATIONS-

• Dyspnoea or difficulty breathing 
• Tastelessness and excessive thirst 
•  stiffness in the head,  fever and state of confusion 
• Wasting of muscles and trembling 
• Giddiness and mental fatigue 
• Damage to vital parts 
•  prana kshaya: diminution of general wellness
• Indigestion necrosis of the tissue 
• Paraplegia 
• Cellulites 
• Suppuration 
• Pricking pain and burning sensation
• Disfigurement of the digits 
• Eruptions 
• Insomnia 
• Highly coloured and scant urine  (very rarely in few patients)

 MANAGEMENT OF VATARAKTA IN AYURVEDA-

 Since vatarakta is caused by vitiation of vata and rakta dosha. For treating vatarakta, Ayurveda recommends Vata hara and Rakta prasadaka measures. Treatment of vatarakta can be classified into 3 stages: 

1. Shodana/purification therapies
2. Shamana/Pacifying therapies 
3. Rasayana/Rejuvenating therapies

1.SHODANA CHIKITSA-

Shodhana is a purification therapy. In this procedure, aggravated Doshas are expelled out from the body and restores the equilibrium of Dosha.  

 RAKTAMOKSHANA (BLOOD-LETTING) 

• Blood-letting is considered to be the first line of treatment in severe cases of Raktavata.
• The aggravated vata creates obstruction to the channels of rakta in the afflicted regions.
• Bloodletting is most effective method to remove these obstructions. 
• Bloodletting using leeches is a common elimination therapy in Ayurveda. 
• Frequent raktamokshana in smaller amounts is done here. 

VIRECHAN/PURGATIVE THERAPY-

• Snehapana- Internal administration of medicated oil or ghee is done here. 
• This is done prior to other elimination therapies in order to prepare the body for the elimination. After the body is properly oleated, purgation is induced in the patient.
• Mrdu virechana (soft purgation) is indicated in vatarakta patient.
• Virchaka aushadh-Eranda taila, avipatikar choorna, etc.

 VASTI KARMA (ENEMA THERAPY)-

Vasti is considered as the ideal treatment for vata dosha.

 Type- 2 type

1. Asthapana  Vasti-

It is known as niruha or yapana basti.

In this procedure, vatashamaka and pitashamaka medicated decoctions are administered into anal canal. E.g.-Ksheera vasti 

 2.Anuvasana Vasti–

 Administration of medicated oils for enema which is vatahara and pittahara in nature.

 E.g Balataila, madhuyasti taila, ksheerabala taila, etc.

2. SHAMANA CHIKITSA-

The extremely aggravated doshas are eliminated by shodhana therapy and remaining doshas are pacified here. 

Palliative is further classified to

• Bahya Chikitsa

• Dhanyamladhara
• Kashayadhara
• Choornapinda Sweda
•  Patrapinda Sweda
•  Vestana
•  Pradeha
• Abhyanga( Pinda taila, madhuyasti taila, bala taila, ksheerabala taila, etc. are used)

• Abyanatara Chikitsa

Kashayam-

• Kokilaksha kashayam
• Patolakaturohinyadi kashayam
• Manjistadi kashayam
• Tiktakam kashayam

Tablets-

• Amrita Guggulu
• Kaishora Guggulu
• Punarnavadi Guggulu

 Choorna –

• Avipathi choorna
• Hinguastakam choornam
• Amrita choornam
• Shaddharanam choornam

  Asavaristas–

• Dashamoolarista
• Dathryarista, asokarista

3. RASAYANA CHIKITSA-

Rejuvenating treatments provides nourishment to the joints. Also they restore the natural strength and vitality of the body. 

A. BAHYA CHIKITSA (EXTERNAL)-

 Shastika shalipinda Sweda-

 In this procedure, Shastika shaali rice is prepared in milk processed with herbal medicines is made into poultices (upanaha) and rubbed on the affected body part, this gives nutrition and strength to the region.

Uro, Greeva, Kati or Janu Vasti- 

• Involves specially prepared warm herbalaised oil being poured and retained inside flour dough boundary kept in the thorax, back of neck, lower back, knees, respectively for 40 to 45 minute. 
• It gives strengths the muscles and connective tissue.
• Basti lubricates the joints and also makes them more flexible. 
• Dhanwantaram tailam, Mahanarayanatailam can be used.

 Nasyam-

• In this procedure, medicated oils are administered into both nostrils. 
• Nasya karma improves the functioning of the nervous system
• E.g.- Ksheerabala taila, Anutailam etc.

 Parisheka-

1. A procedure in which warm made out of specific herbs is poured with a specific vessel from a certain height in rhythmic manner and is rubbed into the body.
2. Again act as nourishing in nature.

B. ABHYANTARA CHIKITSA-

• Grithayogas (Ghee) such as guduchigruta, satavatigruta, amruthaprasham etc. can be used.
• Avalehas such as chyavanaprasam, mudhusnuhirasayanam
• Vardhamana pippali Rasayana is an ideal choice in vatarakta.

BEST HERBS FOR VATARAKTA–

• Kokilaksha (Asteracantha longifolia)
• Guduchi (Tinospora cordifolia) 
• Hareetaki (Terminalia chebula) 
• Aragwada (Cassia fistula)
• Ashwattha (Ficus religiosa) 
• Trivrit (Operculina turpethum) 
• Shunti (Zingiber officinale)
• Guggulu (Commiphora mukul)