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Clinical Panchakarma
Clinical Panchakarma
Description
Back of the Book

The book Body mind spirit integrative medicine in Ayurveda yoga and nature cure produces by the well known author professor Ram Harsh Singh is a comprehensive write up on the subject touching a wide range of related topics. Integrative medicine is an approach to life health and cure taking into consideration the life as an unified continuum of physical body mind and spirit in one sweep. The present book attempts to identify this central idea n practice of popular traditional health sciences like Ayurveda Yoga and Nature cure. The ancient concept of body mind spirit continuum in the field of health care and cure is re catching the attention of med thinkers globally once again and hence it is necessary to say that it is not a new wave of though rather it is one of the most ancient view point which formed the basic matrix of the practice of medicine in ancient India.

The book is presented in 65 brief and reader friendly chapters divided in five sections dealing with 1. Ayurvedic Medicine and its Quantum logic 2 Nature cure and bio purification 3 Yoga physiology 4 Yoga therapy and 5 Parapsychology and occult experiences. The book describes in details the fundamental principles of Ayurveda identifying the nature of body mind spirit continuum in the genesis of life process, health, disease, diagnostics and cures the subsequent sections deal with yoga and nature cure in real practice settings. The last section summarize the current trends in study and practice of parapsychology and quantum healing which is gradually gaining scientific support and evidence.

Foreword

Ayurveda is the most ancient system of medicine in the world its antiquity going back to the Vedas and it is considered the Upaveda of Atharvaved. Considering many original and unique facts and fundamentals of life health and medicine hitherto unknown even in Vedas many scholars prefer to consider Ayurved as an independent Sastra and suggest to give it the status of Pancam Veda. However one thing is sure that it is only the Ayurved which has described fully the science of life in biological terms extending the knowledge in a systematic manner describing the Phenomenon of health disease methods of diagnostic prognostics and health care both primitive preventive and curative. Because of such developments Ayurved could emerge as a complete system of health science and medicine.

When one compares Ayurved with contemporary western medicine he may perceive that Ayurved is an experiential Science in contrast to western medical science which is largely experimental. Ayurved is a classical holistic health science as compared to modern medicine which is essentially a Reductionistic science. Ayurved is dominantly philosophical and physiological. Ayurved is strongly pro nature as compared to modern medicine which may appear many times Anti-Nature. It is a diet & life style oriented system of health science in contrast to the drug and surgery oriented nature of modem medicine. Ayurved is strongly promotive and preventive system of medicine as compared to western medicine where the main concern is disease and cure. Thus Ayurved is a highly positive system of medicine and health science.

The Ayurvedic approach to prevention and care swings around two broad principles viz (1) Nidana Parivarjana i.e. elimination of the cause of disease and (2) Samprapti Vighatana i.e. reversal of pathogenesis. In much early and reversible condition samprapti Vighatan spontaneously follows Nidana Parivarjana without any treatment. But in chronic diseases samprapti Vighatana may not occur even after Nidana Parivarjan or even after palliative treatment procedures in a pathological order and as such the pathology becomes physiology of the altered state. Therefore a chronic disease is to be treated in a comprehensive manner it a real cure is to be achieved.

Ayurveda advocates two fold approach to cure i.e. Samsodhana i.e. Bio-Purification and Samsamana or Palliation. Ayurved propounds the doctrine of Srotas depicting that living body is made up of innumerable channels which carry biological fluids energies and impulses as well as the nutrients and medicaments used time to time for therapeutic purpose. These channels or Srotamsi loose their integrity competence and inherent functioning due to day physiological wear and tear senescence environmental pollution stress and disease. It is essential to restore the competence of the Srotas System by specialized care. The classical idea of Srotas system is comparable to the Bio membrance system as described in conventional modern biology. The membrane system is the continuum form endothelium of all hollow organs up to the individual cell membrances which need to be dynamic enough to permit the transfer and flow of their contents.

Ayurved propounds the theory of Sansodhan i.e. bio-purification and elaborately describes the Panca Karma therapy i.e. the five fold therapy in order to tackle the issue of impurity and incompetence of Srotamsi. If the channels are washed and purified periodically by appropriate Samsodhan procedure time to time one can easily prevent many disease. Similarly if one attempts to purify the channels in morbid states one may successfully achieve the target of Samprapti Vighatana of a disease and a cure becomes possible.

Ayurvedic texts describe five major Karmas or therapeutic procedures namely Vamana, Virecana, Vasti, Sirovirecana and Raktamoksana. Vamana or emesis is a specific purificatory method for eliminating Kapha Dosa, Virecana or purgation for elimination of Pitta Dosa and Vasti i.e. Enemata therapy for elimation of Vata Dosa. In view of he seasonal preponderance of Kapha Pitta & Vata in respective Ritus or seasons the texts describe specific karmas for different Ritus too as an important preventive & promative care.

The Samsodhana therapy of Ayurved is an unique concept. It envisages not only the visceral cleansing rather it aims at the total bio purification up to molecular level. A suitably administrated Samsodhana Karma is expected to cleanse the hollow organs, cells, cell membrances and their pores affecting the bio-purity of intracellular and extra cellular contents and structures. When a patient in vomiting during Vaman Karma it is not only his stomach which is getting evacuated rather every cell of the body is Vomiting and is getting cleansed. So is the case with all karmas.

If the body is biologically purified and cleansed the physiology is restored optimumly and pathology reversed. The nutrients reach their desired destinations easily and their bio availability is enhanced. The entire process of Dhatu Posana and Dhatu Parinam is accelerated and the mechanism of Kedari Kulya Nyaya, Khale-Kapota Nyayu and Kshira-Dadhi Nyaya are accomplished well. Similarly the medicaments administrated in Samsuddha Sarira reach their sites easily and effectively and possibly even a relatively smaller dose of a medicine may produce greater effect. In other words if Samsodhana is done prior to administration of a medicine possibly a lesser dose may suffice. On the other hand when the Srotas system is purified the administrated drugs and their metabolites may not stagnate unduly long in the body and hence the drug toxicity and side effects may get reduced. This is why Pancakarma is advocated as a pre-requisite for Samsamani Chikitsa.

Because of such fundamental benefits the Pancakarma therapy has received great scientific recognition in present times and it is believed that Pancakarma could also be an useful adjunct for practice of modern medicine and Pancakarma is currently advocated as a pre requisite of modern chemotherapy too to help to reduce dosage and toxicity. Thus there is a great need to standardize pancakarma therapy on scientific lines and to popularize its use. There is also a need to improve its technology to make it more non invasive and user friendly.

In recent years some such efforts have been made. The Ayurvedic physicians of Kerala have played tremendous role to preserve the traditions alive while certain research groups in different parts of the country have contributed significantly to the revival of pancakarma therapy on scientific lines. The work of Singh RH et’ al of Banaras Hindu University Varanasi Kasture HS of Ahemdabad, Yadaiah P. of akola and Nambudari et’ al of CCRAS deserve mention in this context.

I had the pleasure to go through the pre press copy of the present book clinical pancakarma authored by Dr. Polepally Yadaiah who has a ling standing reputation in the field of Panch Karma therapy as a capable teacher a scholar and above all a successful practitioner of this special branch of Ayurved. I have known Dr. P. Yadiah for many years through his sustained work in this special field and I admire him for his continued interest and fruitful work and progressive outlook.

This comprehensive book deals with the literature and practice of the full range of the procedures of Pancakarma therapy encompassing the Purva Karma Pradhana Karma and Pascat Karma practice. Besides it includes research reports and interesting case reports treated by the author through Pancakarma and a very informative write-up on nine common chroni intractable diseases and their management through Pancakarma such as Swasa Paranamasula, Amavata, Paksaghata, Gridhrasi, Grahni Roga, Sthoulaya and madhumeha.

The book is written in a lucid manner and its scientific temper is obvious. The entire subject is dealt in practical perspective and hence this new book may prove to be a useful reading for all those readers who could be interested to practice Pancakarma in contemporary setting. I congratulate the author for this brilliant contribution to Ayurvedic literature.

About the Author

Due to Mithya ahara and Vihara Doshas get vitiated in amshaya resulting in rogas. Rogasthu Dosha Vaishamyam.

Out of all the etiological factors of disease Ama is the most obnoxious and overpoweringly devastating impurity capable of playing havoc blocking the free easy and natural flow of prana in srotas. Ease hampered diseases set in.

Impurities should be thrown out to restore purity then only far lasting health can be nurtured. Purity health and happiness go together they are in fact synonymous; medicine administrated without samsodhana will be like sprinkling scent and perfume on a dustbin full of rubbish. Beauties can never be painted on a dirty linen. Therefore first clean and then paint.

Samsodhana by Panchakarma is the most essential part of treatment students and practitioners of Ayurveda should have full and thorough knowledge on Panchakarma therapy more so on the practical application of the procedures.

Dr. Yadaiah’s Clinical Panchakarma is the best and perhaps the first of its kind in English. Every detail of the karma is clearly and vividly presented in it.

Ever since Dr. Yadaiah became a graduate of medicine he felt uneasy his intensive thirst for knowledge. He had developed a vehement desire to dive deep into the ocean of Ayurveda. He did dive deep and deep and returned with pearls of Panchakarma.

Introduction

Panchakarma therapy is one of the important branches of Ayurveda which deals mainly with purification of the provocated doshas (physiological or pathological) from the body. These doshas (toxins and waste material) should be purified from natural as well as nearest root of the body. In the management of the disease the fundamental principles of Ayurveda is Samshodhana (purification) Samshamana (pacify) and Nidana Parivarjanam (avoid causative factors).

To eradicate the diseases completely and to enhance nonspecific immunity against all diseases the purificatory procedures play an important role. In many chronic as well as in acute conditions Panchakarma therapy has established quick and spontaneous results.

There is a wrong notion among the people that this therapy is useful for only vata vyadhies but it is very important therapy in almost all diseases infect at every stage of the disease.

In many cases wonderful and astonishing clinical results were observed the cases which were denied by all other branches of medicines. The results which were achieved in several cases are not believable at many times. In 1983 I got research project to evaluate the efficacy of Madhutailika Basti in Pakshaghata from university grants commission New Delhi. It was the first clinical research project sanctioned by UGC for an Ayurvedic teacher in the country. At that time unconscious paralysis patients were also included in the study. Initially the patients were kept with Dhara Shiro Pichu and Ksheera Basti or Matra Basti have got remarkable improvements in some cases. However some patients were expired during the treatments but many Embolism and Thrombosis patients have got maximum results even up to 60% to 70% during treatment only. In long follow up it has been observed that many patients have got complete improvements some times they have regained even up to 5th grade of muscle powers.

Several number of polio myelitis patients were treated successfully during my Ph.D research work (1980-1985). The patients who were admitted within one week after the attack without the history of injection prick with one LL affected cases got significant results. One cannot believe the results of polio with snehana. Swedhana and matra Basti (Bala Tail) without seeing the patients personally. At that time Ayurvedic hospital was having polio wards atleast with 15 to 20 patients. After completion of Ph.D work I have been nominated as joint expert committee (modern and Ayurveda) Member of Poliomyelitis. Science and technology New Delhi.

With Panchakarma Therapy many Amavata patients have got significant results. It is very difficult to stop the steroids who depend on them because as soon as withdraw the drug they may get severe pain. After administration of Basti with Brihat Saindhavadi Tail and Vaitarana Basti or Shodhana Basti, many patients have got quick and immediate results. It was observed that there was no relapse of the diseases in many patients even after long followup. Significant results were observed in variety of cases like Vertebral column problems such as sciatica, stenosis, spinal leisthes spinal compressions pott’s spine astonishing results have been seen in guillain barre Syndrome osteoporosis bone fractures bells palsy, Muscular Dystropy, Osteo Arthritis, Insomnia patients etc.

Contents

Introduction 1-4
Part I
Chapter i Snehana Karma (Oleation Therapy) 7-40
Chapter ii Swedana Karma (Fomentation Therapy) 41-52
Chapter iii Vamana Karma (Vomiting Therapy) 53-64
Chapter iv Virechana Karma (Purgative Therapy) 63-74
Chapter v Basti Karma (Enema Therapy) 75-98
Chapter vi Nasya Karma (Errhine Therapy) 99-108
Chapter vii Raktamokshan (Blood Leeting) 109-114
Chapter viii Panchakarma Instruments 115-118
Part II : Research Reports
Chapter i Clinical Reports of Snehna and swedana 121-134
Chapter ii Clinical Reports of Vamana 135-158
Chapter iii Clinical Reports of Basti Nasya Karma and Raktamokshana 159-224
Part III : Case Reports
Case Reports 227-257
Part IV : Common Diseases
Chapter i Common Diseases & Panchakarma Management 261-286
Chapter ii Exercise & Supports 187-293
Bibliography 294-296
Glossary 297-303
Index 304-307

Clinical Panchakarma

Item Code:
IHL242
Cover:
Hardcover
Edition:
2008
Size:
8.5 Inch X 5.8 Inch
Pages:
312 (Illustrated Throughout In Full Colors
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$27.50   Shipping Free
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Back of the Book

The book Body mind spirit integrative medicine in Ayurveda yoga and nature cure produces by the well known author professor Ram Harsh Singh is a comprehensive write up on the subject touching a wide range of related topics. Integrative medicine is an approach to life health and cure taking into consideration the life as an unified continuum of physical body mind and spirit in one sweep. The present book attempts to identify this central idea n practice of popular traditional health sciences like Ayurveda Yoga and Nature cure. The ancient concept of body mind spirit continuum in the field of health care and cure is re catching the attention of med thinkers globally once again and hence it is necessary to say that it is not a new wave of though rather it is one of the most ancient view point which formed the basic matrix of the practice of medicine in ancient India.

The book is presented in 65 brief and reader friendly chapters divided in five sections dealing with 1. Ayurvedic Medicine and its Quantum logic 2 Nature cure and bio purification 3 Yoga physiology 4 Yoga therapy and 5 Parapsychology and occult experiences. The book describes in details the fundamental principles of Ayurveda identifying the nature of body mind spirit continuum in the genesis of life process, health, disease, diagnostics and cures the subsequent sections deal with yoga and nature cure in real practice settings. The last section summarize the current trends in study and practice of parapsychology and quantum healing which is gradually gaining scientific support and evidence.

Foreword

Ayurveda is the most ancient system of medicine in the world its antiquity going back to the Vedas and it is considered the Upaveda of Atharvaved. Considering many original and unique facts and fundamentals of life health and medicine hitherto unknown even in Vedas many scholars prefer to consider Ayurved as an independent Sastra and suggest to give it the status of Pancam Veda. However one thing is sure that it is only the Ayurved which has described fully the science of life in biological terms extending the knowledge in a systematic manner describing the Phenomenon of health disease methods of diagnostic prognostics and health care both primitive preventive and curative. Because of such developments Ayurved could emerge as a complete system of health science and medicine.

When one compares Ayurved with contemporary western medicine he may perceive that Ayurved is an experiential Science in contrast to western medical science which is largely experimental. Ayurved is a classical holistic health science as compared to modern medicine which is essentially a Reductionistic science. Ayurved is dominantly philosophical and physiological. Ayurved is strongly pro nature as compared to modern medicine which may appear many times Anti-Nature. It is a diet & life style oriented system of health science in contrast to the drug and surgery oriented nature of modem medicine. Ayurved is strongly promotive and preventive system of medicine as compared to western medicine where the main concern is disease and cure. Thus Ayurved is a highly positive system of medicine and health science.

The Ayurvedic approach to prevention and care swings around two broad principles viz (1) Nidana Parivarjana i.e. elimination of the cause of disease and (2) Samprapti Vighatana i.e. reversal of pathogenesis. In much early and reversible condition samprapti Vighatan spontaneously follows Nidana Parivarjana without any treatment. But in chronic diseases samprapti Vighatana may not occur even after Nidana Parivarjan or even after palliative treatment procedures in a pathological order and as such the pathology becomes physiology of the altered state. Therefore a chronic disease is to be treated in a comprehensive manner it a real cure is to be achieved.

Ayurveda advocates two fold approach to cure i.e. Samsodhana i.e. Bio-Purification and Samsamana or Palliation. Ayurved propounds the doctrine of Srotas depicting that living body is made up of innumerable channels which carry biological fluids energies and impulses as well as the nutrients and medicaments used time to time for therapeutic purpose. These channels or Srotamsi loose their integrity competence and inherent functioning due to day physiological wear and tear senescence environmental pollution stress and disease. It is essential to restore the competence of the Srotas System by specialized care. The classical idea of Srotas system is comparable to the Bio membrance system as described in conventional modern biology. The membrane system is the continuum form endothelium of all hollow organs up to the individual cell membrances which need to be dynamic enough to permit the transfer and flow of their contents.

Ayurved propounds the theory of Sansodhan i.e. bio-purification and elaborately describes the Panca Karma therapy i.e. the five fold therapy in order to tackle the issue of impurity and incompetence of Srotamsi. If the channels are washed and purified periodically by appropriate Samsodhan procedure time to time one can easily prevent many disease. Similarly if one attempts to purify the channels in morbid states one may successfully achieve the target of Samprapti Vighatana of a disease and a cure becomes possible.

Ayurvedic texts describe five major Karmas or therapeutic procedures namely Vamana, Virecana, Vasti, Sirovirecana and Raktamoksana. Vamana or emesis is a specific purificatory method for eliminating Kapha Dosa, Virecana or purgation for elimination of Pitta Dosa and Vasti i.e. Enemata therapy for elimation of Vata Dosa. In view of he seasonal preponderance of Kapha Pitta & Vata in respective Ritus or seasons the texts describe specific karmas for different Ritus too as an important preventive & promative care.

The Samsodhana therapy of Ayurved is an unique concept. It envisages not only the visceral cleansing rather it aims at the total bio purification up to molecular level. A suitably administrated Samsodhana Karma is expected to cleanse the hollow organs, cells, cell membrances and their pores affecting the bio-purity of intracellular and extra cellular contents and structures. When a patient in vomiting during Vaman Karma it is not only his stomach which is getting evacuated rather every cell of the body is Vomiting and is getting cleansed. So is the case with all karmas.

If the body is biologically purified and cleansed the physiology is restored optimumly and pathology reversed. The nutrients reach their desired destinations easily and their bio availability is enhanced. The entire process of Dhatu Posana and Dhatu Parinam is accelerated and the mechanism of Kedari Kulya Nyaya, Khale-Kapota Nyayu and Kshira-Dadhi Nyaya are accomplished well. Similarly the medicaments administrated in Samsuddha Sarira reach their sites easily and effectively and possibly even a relatively smaller dose of a medicine may produce greater effect. In other words if Samsodhana is done prior to administration of a medicine possibly a lesser dose may suffice. On the other hand when the Srotas system is purified the administrated drugs and their metabolites may not stagnate unduly long in the body and hence the drug toxicity and side effects may get reduced. This is why Pancakarma is advocated as a pre-requisite for Samsamani Chikitsa.

Because of such fundamental benefits the Pancakarma therapy has received great scientific recognition in present times and it is believed that Pancakarma could also be an useful adjunct for practice of modern medicine and Pancakarma is currently advocated as a pre requisite of modern chemotherapy too to help to reduce dosage and toxicity. Thus there is a great need to standardize pancakarma therapy on scientific lines and to popularize its use. There is also a need to improve its technology to make it more non invasive and user friendly.

In recent years some such efforts have been made. The Ayurvedic physicians of Kerala have played tremendous role to preserve the traditions alive while certain research groups in different parts of the country have contributed significantly to the revival of pancakarma therapy on scientific lines. The work of Singh RH et’ al of Banaras Hindu University Varanasi Kasture HS of Ahemdabad, Yadaiah P. of akola and Nambudari et’ al of CCRAS deserve mention in this context.

I had the pleasure to go through the pre press copy of the present book clinical pancakarma authored by Dr. Polepally Yadaiah who has a ling standing reputation in the field of Panch Karma therapy as a capable teacher a scholar and above all a successful practitioner of this special branch of Ayurved. I have known Dr. P. Yadiah for many years through his sustained work in this special field and I admire him for his continued interest and fruitful work and progressive outlook.

This comprehensive book deals with the literature and practice of the full range of the procedures of Pancakarma therapy encompassing the Purva Karma Pradhana Karma and Pascat Karma practice. Besides it includes research reports and interesting case reports treated by the author through Pancakarma and a very informative write-up on nine common chroni intractable diseases and their management through Pancakarma such as Swasa Paranamasula, Amavata, Paksaghata, Gridhrasi, Grahni Roga, Sthoulaya and madhumeha.

The book is written in a lucid manner and its scientific temper is obvious. The entire subject is dealt in practical perspective and hence this new book may prove to be a useful reading for all those readers who could be interested to practice Pancakarma in contemporary setting. I congratulate the author for this brilliant contribution to Ayurvedic literature.

About the Author

Due to Mithya ahara and Vihara Doshas get vitiated in amshaya resulting in rogas. Rogasthu Dosha Vaishamyam.

Out of all the etiological factors of disease Ama is the most obnoxious and overpoweringly devastating impurity capable of playing havoc blocking the free easy and natural flow of prana in srotas. Ease hampered diseases set in.

Impurities should be thrown out to restore purity then only far lasting health can be nurtured. Purity health and happiness go together they are in fact synonymous; medicine administrated without samsodhana will be like sprinkling scent and perfume on a dustbin full of rubbish. Beauties can never be painted on a dirty linen. Therefore first clean and then paint.

Samsodhana by Panchakarma is the most essential part of treatment students and practitioners of Ayurveda should have full and thorough knowledge on Panchakarma therapy more so on the practical application of the procedures.

Dr. Yadaiah’s Clinical Panchakarma is the best and perhaps the first of its kind in English. Every detail of the karma is clearly and vividly presented in it.

Ever since Dr. Yadaiah became a graduate of medicine he felt uneasy his intensive thirst for knowledge. He had developed a vehement desire to dive deep into the ocean of Ayurveda. He did dive deep and deep and returned with pearls of Panchakarma.

Introduction

Panchakarma therapy is one of the important branches of Ayurveda which deals mainly with purification of the provocated doshas (physiological or pathological) from the body. These doshas (toxins and waste material) should be purified from natural as well as nearest root of the body. In the management of the disease the fundamental principles of Ayurveda is Samshodhana (purification) Samshamana (pacify) and Nidana Parivarjanam (avoid causative factors).

To eradicate the diseases completely and to enhance nonspecific immunity against all diseases the purificatory procedures play an important role. In many chronic as well as in acute conditions Panchakarma therapy has established quick and spontaneous results.

There is a wrong notion among the people that this therapy is useful for only vata vyadhies but it is very important therapy in almost all diseases infect at every stage of the disease.

In many cases wonderful and astonishing clinical results were observed the cases which were denied by all other branches of medicines. The results which were achieved in several cases are not believable at many times. In 1983 I got research project to evaluate the efficacy of Madhutailika Basti in Pakshaghata from university grants commission New Delhi. It was the first clinical research project sanctioned by UGC for an Ayurvedic teacher in the country. At that time unconscious paralysis patients were also included in the study. Initially the patients were kept with Dhara Shiro Pichu and Ksheera Basti or Matra Basti have got remarkable improvements in some cases. However some patients were expired during the treatments but many Embolism and Thrombosis patients have got maximum results even up to 60% to 70% during treatment only. In long follow up it has been observed that many patients have got complete improvements some times they have regained even up to 5th grade of muscle powers.

Several number of polio myelitis patients were treated successfully during my Ph.D research work (1980-1985). The patients who were admitted within one week after the attack without the history of injection prick with one LL affected cases got significant results. One cannot believe the results of polio with snehana. Swedhana and matra Basti (Bala Tail) without seeing the patients personally. At that time Ayurvedic hospital was having polio wards atleast with 15 to 20 patients. After completion of Ph.D work I have been nominated as joint expert committee (modern and Ayurveda) Member of Poliomyelitis. Science and technology New Delhi.

With Panchakarma Therapy many Amavata patients have got significant results. It is very difficult to stop the steroids who depend on them because as soon as withdraw the drug they may get severe pain. After administration of Basti with Brihat Saindhavadi Tail and Vaitarana Basti or Shodhana Basti, many patients have got quick and immediate results. It was observed that there was no relapse of the diseases in many patients even after long followup. Significant results were observed in variety of cases like Vertebral column problems such as sciatica, stenosis, spinal leisthes spinal compressions pott’s spine astonishing results have been seen in guillain barre Syndrome osteoporosis bone fractures bells palsy, Muscular Dystropy, Osteo Arthritis, Insomnia patients etc.

Contents

Introduction 1-4
Part I
Chapter i Snehana Karma (Oleation Therapy) 7-40
Chapter ii Swedana Karma (Fomentation Therapy) 41-52
Chapter iii Vamana Karma (Vomiting Therapy) 53-64
Chapter iv Virechana Karma (Purgative Therapy) 63-74
Chapter v Basti Karma (Enema Therapy) 75-98
Chapter vi Nasya Karma (Errhine Therapy) 99-108
Chapter vii Raktamokshan (Blood Leeting) 109-114
Chapter viii Panchakarma Instruments 115-118
Part II : Research Reports
Chapter i Clinical Reports of Snehna and swedana 121-134
Chapter ii Clinical Reports of Vamana 135-158
Chapter iii Clinical Reports of Basti Nasya Karma and Raktamokshana 159-224
Part III : Case Reports
Case Reports 227-257
Part IV : Common Diseases
Chapter i Common Diseases & Panchakarma Management 261-286
Chapter ii Exercise & Supports 187-293
Bibliography 294-296
Glossary 297-303
Index 304-307
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Anthea, USA
You have a fine selection of books on Hindu and Buddhist philosophy.
Walter, USA
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