Journal of Ayurveda and Holistic Medicine (JAHM) Impact factor SJIF (2012): 3.167

Ayurveda, the science of life focuses on a holistic approach towards achieving health. Body and the mind are inseparable for a sound health, as per ayurveda.  So in view of this, an entity that attracts attention is the hrudaya. As per ayurvedic treatises hrudaya is not an organ that pumps blood, but  an entity with much broader area of action. Hrudaya is that, which controls, shareera(body), manas(mind), indriya(senses) and also is a seat of buddhi(intellect) and chetana(vitality). And “Hrudya ” is another term/function which is found mentioned in various contexts of ayurvedic literature. Hrudya  is often interpreted only as, that which is pleasing to mind. The exact understanding of hrudya , its scope of action and its utility in various somatic and psychic disorders is left unexplored. Therefore, through this article an effort is being made to understand the hrudya  karma(hrudya  function) in light of hrudaya avayava. 

Depression is a serious mental health concern that will touch most people’s life directly or indirectly^, affecting 350 million people worldwide. It can affect a person's ability to work, form of relationships, and destroy their quality of life. At its most, severe depression can lead to suicide. It remains as a social stigma in terms of prevalence and suffering, dysfunction, morbidity and economic burden. 80% of depressed people are not currently having any treatment.

Depression is mentioned in ayurvedic classics in various scattered references. It is both a state of emotion (manasika bhava) as well as a disease (manasika vyadhi). Previous scholars have tried to correlate the clinical condition with vishada, avasada, manodhukhaja unmada and kaphaja unmada. Psychopathology of depression may even extend up to somatic level. As there are multiple correlations, understanding the pathology of depression by means of ayurvedic basic principles such as sharirika dosha (bodily humor), manasika dosha (attributes of psyche), satwa bala (strength of mind), jnanendriya (sense organs), karmendriya (motor organs), agni (biological fire), dhathu (tissues sustaining the body) and ojus (vital essence of life) is essential.

A better understanding of depression can help in effective prevention and treatment and will help reduce the stigma associated with the condition, and lead to more people seeking help.

Marma Sharira is an ancient traumatological anatomy presented by both Sushruta and Vagabhata. Though the presentations are grossly similar, where as Charaka given Trimarma. Shankha Marma is considered as Sadhyapranahara Marma, injury to this area leads to sudden death which is located in head region plays a important role in clinical aspect during the head injuries, the head injuries are considered serious part due to the brain involvement, where in most of the head injury occurs during the road accidents, patients dies or get the serious deformities. Here in Shankha Marma the structures like anterior branch of middle meningeal artery which supplies to brain part, due to its injury the person may dies or may get physical deformities. The pterion which marks the union of 4 bones of the cranium is located superior to the zygomatic arch and posterior to the frontozygomatic suture. It is an important neurosurgical landmark for the lateral/pterional approach and has racial differences in both its location and pattern of union of the bones.In Ayurveda also head region is considered the Uthamanga compare to other body part. We need the detail anatomical structures of Shankha Marma to diagnose and treat the diseases specially in surgical aspect. In our routine work specially in driving the vehicles we can prevent from head injuries. The pterion which marks the union of 4 bones of the cranium is located superior to the zygomatic arch and posterior to the frontozygomatic suture. It is an important neurosurgical landmark for the lateral/pterional approach and has racial differences in both its location and pattern of union of the bones.   

Food is the fundamental requirement of every living being. Human or any other living form is the product of Ahara (diet) and so is the disease. Hita (wholesome) or Ahita (unwholesome) food factors are responsible for causation of health or disease respectively. Ayurveda categorizes diseases into non-communicable diseases, contagious/ traumatic diseases & psychotic disorders. Previous disease magnitude in India has shifted from contagious diseases to non-communicable diseases in the current times due to changed lifestyle and faulty diet patterns. WHO estimates confirms that NCDs like heart and vascular diseases, common cancers, chronic lung disease, diabetes and mental illness account for almost 60% of the total mortality reported annually in India. Ayurveda has reasonably holistic approach in the form of dietetics towards health. The Indian food system is interlaced with lives of the people through cultural, seasonal and religious customs. There is not a single food type accounted for health. It is the outcome of various factors related to an individual and related to food ingredients. The deviation from this system is a major causative factor of different diseases. Ayurveda can offer a preventive and remedial solution. This is an effort of reviewing comprehensively dietetic factors mentioned in Ayurveda.

Various types of chemicals are found with food taken in present era. These chemicals are used for preservation of ready to eat food or junk foods. The other chemicals are used as drugs, cosmetics and beauty products. All such chemicals are harmful for human body if taken at more than a permissible amount or concentration. These are known as Xenobiotics. The most studies say that these are very near contact with food and ingested with the same parental root. Xenobiotics either affect the body by developing any pathology of disease or even death. Sushruta had also given detailed explanation for such types of Xenobiotics in Sushruta Samhita. The present study was done for understanding of salutary and harmful dietetics under the heading of Xenobiotics. Sushruta has explained harmful dietetics which causes disease and even death which may be classified under endogenous type of Xenobiotics. He has further classified them in four categories. This concept requires further study in the manner of its absorption and metabolism, and which not eliminated from body may create disease.

In today’s world people are very conscious about Holistic Health (Manas bhava) and due to Amlapitta (Acidity) they get disturbed physically as well psychologically. Hence there is need to reduce in pitta. Pitta gets aggravated by Manasik (Psychological), aharaj (dietary regimen) as well as Viharaj Hetu (lifestyle regimen) to produce Chaardi (vomiting), Amlodgara (sour eructation), Kanthdaha (throat burn), Hrudadaha (heart burn), Utklesh (nausea), Avipaka (indigestion) which called Amlapitta (acidity). Vamana procedure specifically is described to have effects on Mana (mind). This can be considered as holistic approach of Ayurveda. So,  here  main  Aim  is  to  study  the  Holistic Health  effects  of  vamana karma  (Emesis Therapy)  in  Amlapitta (Acidity) by Nimba kwath. Objectives  are  to  do  literary  study  on  the  mansik bhavas   (Psychological factors) by  validated  questionnaires (viz. The Health - Promoting Life Style Profile II, Quality of life SF-12 Health Survey, Self Efficacy,  Beck Anxiety Inventory,  Interpersonal Support Evaluation List, Sarason Social Support, The perceived Stress Scale)  in  Amlapitta (Acidity).  Through Vamana, kapha & pitta are expelled out from amashaya (stomach) through oral route.   Nimba having kapha pitta alleviation property. Kapha-pitta expulsion from stomach.

Key words: Holistic Health, Amlapitta, Vamana, Nimba