Jennifer Gravestock

CAM, M & W, 12:30-1:45

Due 9/18/13
Ayurvedic Medicine for Epilepsy: A Perspective

The three doshas and the elements from which they are composed (Wikipedia, no date)
1) The Continuum Center for Health and Healing of the Department of Integrative Medicine
for Beth Israel Medical Center notes in the traditional and indigenous healing systems portion of its
website that Ayurvedic medicine originated in India and is believed to be over 1,200 years old. The
Chopra Center website states that Ayurveda is 5,000 years old, however. The word Ayurveda means
life knowledge (ayur meaning life and veda meaning knowledge). Ayurveda was first mentioned in the
ancient Indian text, the Veda of Knowledge, which is one of India's oldest and most primary
philosophical and spiritual texts. The Veda is also the world's oldest known text. The tradition of
Ayurveda was handed down orally for over 1,000 years, passed on by practitioners and rishis (the seers
of ancient India who compiled the Veda of Knowledge). The complete knowledge of Ayurveda is
recorded in the three most important Vedic texts; these text are still in use today. The Vedic texts were
recorded in Sanskrit, or the ancient language of India.
Ayurveda has influenced healthcare practices all over the world. By 400 AD the Ayurvedic
works were translated into Chinese, and by 700 AD, Chinese scholars were studying Ayurvedic

medicine in India at Nalanda University, which was an ancient center of higher education in Bihar,
India (Wikipedia, no date).

Nalanda University (enlokam.blogspot.com, no date)

The philosophy of Ayurveda teaches a series of conceptual systems characterized by balance
and disorder(Ayurveda History and Philosophy, 2012). Both disease and health result from the
interconnected nature of self, personality, and the mental, emotional, and spiritual portions of our
being. A basic principle of Ayurveda is that to be healthy there must be harmony between each part of
our being. Ayurveda is an intricate system of six important Indian philosophical systems which are
characterized by balance and order, health and disease. The thought is that health or disease both result
from the interconnected nature of our entire being (spiritual, mental, and emotional, among other
aspects of our selves). To be truly healthy and happy, there must be balance among these parts and
harmony must exist withing the entire being.
Ayurveda integrates six Indian philosophical systems, which include behavioral and physical
sciences as well as the medical arts. One ancient text says that Ayurveda deals with what is good and
bad in life, happiness and misery, that which supports and destroys, and the measurement of life
(Ayurveda History and Philosophy, 2012). Ayurveda works to maintain and enhance health, heal the
sick, and to be a preventative agent for disease. By doing all of things Ayurvedic medicine maintains

that a long, healthy life can and will be obtained. Ayurveda defines health as an experience of
bliss/happiness in the soul, mind, and senses and balance of the body's three governing principles,
seven tissues, three wastes, digestion, and other processes such as immune functioning. Health is not
the absence of symptoms (Ayurveda History and Philosophy, 2012).
A primary principle of Ayurvedic medicine is that life is consistent of more than just the mind
and body, but also spirit and senses. All existence is directly a result of a supreme intelligence or
consciousness which is all powerful and expresses itself in creation. Ayurvedic medicine encourages
the knowledge of this Supreme Being and spiritual life, as connection to spirit and spirituality is part of
maintaining balance in Ayurvedic philosophy.
Ayurvedic medicine maintains that everything and everyone can be understood by looking at the
three fundamental energy complexes, or doshas literally meaning, that which deteriorates (vata, pitta,
and kapha). The Continuum for Health and Healing states that vata (wind) governs respiration,
circulation, circulation, elimination, locomotion, movement, speech, creativity, enthusiasm, and the
entire nervous system, pitta (fire) governs transformations such as digestion and metabolism, vision,
complexion, body temperature, courage, cheerfulness, intellection and discrimination and kapha (earth)
governs growth (anabolic processes), lubrication, fluid secretions, binding, potency, patience,
heaviness, fluid balance, compassion, and understanding in the organism. All have physical expressions
in the body.
Ideally, these three fundamental energy complexes, or doshas, should interact in harmony
together. Each person has a unique combination of each dosha in their body, no one combination better
than the other. People typically have one dosha that is more dominant than the other (for instance a,
pitta [dominant] kapha [secondary] combination) and rarely one will find an equally proportioned
vata-pitta-kapha dosha combination (or tri-dosha combination). Illness results from an imbalance of
the doshas. For example, if you one is a vata-pita combination, but you has excess pitta, they might
experience inflammation as a result of the excess pitta energy.

Ayurvedic practitioners determine a client's dosha balance through a combination of measuring

a person's bodily pulses, symptom surveys, and verbal interviews. It is through this method that an
Ayurvedic practitioner would determine a treatment plan for a client as well. The Ayurvedic
practitioner will use a combination of herbal medicine, oils applied through specific massage
methodology, dietary adjustment, cleansing (called panchkarma), lifestyle adjustment, tongue analysis,
yoga, meditation, and in some cases where the practitioner is trained thoroughly enough, surgery to
treat the patient (Bernhardt, 2013).
2) Truthfully, it was a bit hard to find a good scientific explanation about how Ayurveda works.
It is possible that this is because the therapy of Ayurveda is so ancient and it originates half way across
the world, in India, that western scientists are a bit slow on starting to research its full value, or lack
thereof. This is quite common with Complementary and Alternative Medicines across the board. Bali
Yogitha, of the Journal of Pharmaceutical and Scientific Innovation, explains that at one time the
science of Ayurvedic medicine was taught at over 100 colleges in India. He explains that in order or
Ayurvedic practices to be accepted by the main stream western medical population, many more
scientific trials will need to be done, but he does feel that Ayurveda is evidence based medicine, as
shown in many medical trials that have occurred over the years (2012).
Ayurvedic medicine uses a complex system of nutritional analysis and balance, bodily analysis,
balance, cleansing, massage, yoga, mantra recitation, and herbal medicine. Ayurvedic practitioners will
first do an in depth dosha analysis to see if there are any dosha imbalances within your body. By
Ayurvedic thinking, if a dosha is out of balance, one will not be entirely well. Ayurvedic practitioners
treat nutritional imbalances with food and diet, rather than supplements. Ayurvedic medicine uses food
as medicine, more so than simply to sustain the body. The thought is that nutrition can best be gained
from eating a diet that is appropriate for your dosha type and that this can best be done by eating the
whole food.
Elaine Magee, MPH, RD, explains that people should eat whole foods because the only way

one can truly know that they are getting beneficial phytochemicals, or phytonutrients, which are so
beneficial to our bodies, is by eating the whole food. She also notes that again, almost all of the
nutrient shortages could be alleviated by eating whole foods, such as whole grains. She says that when
you eat a diet made up of mostly whole foods it is much easier to decrease the bad fats for your body
and increase the good fats for your body. By eating a diet rich in whole foods, one is much more
likely to eat appropriate fiber content, which ensures appropriate elimination, one of the areas that
Ayurvedic medicine coaches their clients on (2006).
Panchakarma, or Ayurvedic deep cleansing, is the five-fold system used to cleanse all aspects
of one's being. Panchakarma is administered to either keep the healthy individual healthy or help the
non-healthy person become healthy. This therapy should only be administered by a highly trained
Ayurvedic physician. There have been mixed reviews on cleansing, some saying that cleansing offers
no true benefit to people, others saying that cleansing offers immeasurable benefit. The thought is that
by purging the body of toxins, the body will function more smoothly and will be more healthy.
When Ayurvedic practitioners use herbs, they interact with the body in very specific ways. For
instance,Ashwaghandha, which is best known for its ability to promote energy and stamina today, has a
GABA memitic action and has also been shown to increase the thyroid hormones T3 and T4 while
simultaneously increasing hepatic glucose-6-phosphatase activity and reducing hepatic lipid
peroxidation in animal models. All of this could account for the herbs historical use for insomnia and
anxious neurosis (Cruz, 2011).
3) Stephen Barrett, M.D., one of the main contributors to quackwatch.com, actually gave a
fairly comprehensive overview of the basic components of Ayurvedic medicine, its history, and how it
is used. Barrett did, however, use many quotation marks and alleged's when composing his article
entitled A Few Thoughts on Ayurvedic Mumbo-Jumbo (2012). The article was not as rude and unobjectively combative as some of the other articles I have observed on quackwatch.com. It seems that
that is a good thing, as one of my primary gripes with Quack Watch is that the individuals who post on

the website are not coming from on un-objective place and, perhaps, even if a complimentary and
alternative medicine did have great scientific merritt and did prove to be beneficial to patients or clients
in an evidence based or science based manner, Quack Watch proponents would not recognize it.
This is a sure sign of a practitioner that does not truly have a patient's best interest in heart, as
far as I can see. Barrett sighted a few studies which showed that certain Ayurvedic herbal products can
put a patient in danger of heavy metal poisoning. To this I ask that Barrett take a closer look at many of
the western drugs that are on the market today. Many of these also show increased risk of dangers, just
as much if not more so than heavy metal poisoning. My point is that many therapeutic intervention
methods have dangerous side effects, along with the positive. I find it hard to believe that Dr. Barrett is
ignorant to this fact. In summary, more objective analysis would be ideal and recommended for
websites such as quackwatch.com and physicians such as Dr. Barrett. In this way physicians can serve
their clientele more ethically and effectively.
4) When searching PubMed for Ayurvedic medicine and epilepsy, only thirty-seven articles
showed to be in the database. The first article to be reviewed is entitled Anticonvulsant Activity of Raw
Classically Processed Vacha (Acorus Calamus Linn.) Rhizomes, by Bhat, Ashok, and Ravishankar
(2012). The abstract of this article states that the rhizome of Vacha has been used in Ayurvedic
treatment for ailments such as epilepsy, eye disorders, insomnia, and loss of energy. The article notes
that Vacha has been used in the past as a successful anticonvulsant against various induced seizure
models in animals. It has been advocated that Shodhana, or purificatory procedures, be done before
administering Vacha for maximal benefit. The Vacha rhizomes were screened against Maximal
Electro Shock (MES) seizure model to assess the effect of classical purificatory procedure on
pharmacological action of Vacha (Bhat, Ashok, and Ravishankar, 2012). The researchers used
Phenytoin as a standard antiepileptic drug for comparison.
The abstract summarized that that both raw and classically processed Vacca demonstrated very
considerable anticonvulsant activity by decreasing the length of the tonic extensor phase. The abstract

went on to say that further classically prepared Vacca statistically decreased the duration of convulsion
and stupor phases of MES-induced seizures (Bhat, Ashok, and Ravishankar, 2012). In conclusion, the
researchers sated that a clear study showed that the anticonvulsant activity and efficacy of Vacha was
not affected by the addition of Shodhana (cleansing practices), in fact, Shodhana enhanced the activity
profile of the Vacha rhizome. This article is exciting because it demonstrates that epilepsy can be
treated using Vacha. Based on the finding in this article, those looking for another alternative to
pharmaceutical drugs could use Vacha as a real alternative to or great addition to some pharmaceutical
drugs.
The second Pub Med article reviewed is entitled Experimental Evaluation of
Hingusauvarchaladi Ghrita and Saptavartita Hingusauvarchaladi Ghrita with Special Reference to
Their Anticonvulsant Activity by Roshy and Llanchezian (2010). The abstract of this article noted that
epilepsy occurs in .3-.5% of the population around the world and that 5-10 persons per 1000 are
estimated to have epilepsy. The abstract went on to say that a review of the Ayurvedic classic texts
shows that 90% of the formulations mentioned to have action on sajnavaha srotas, or channels in the
body that carry nutrients and waste which are classified by their origin and the substances that they
carry, are ghrita-based, or plant or mineral based medicated oil formulations.
Ghrita, because of its yogavahi guna, incorporates the qualities of drugs added to it without
loosing any of its own qualities. In Sanskrit, Yogavhi means synergism that enhances the activity of a
drug and guna is one of the three aspects of your self nature, or prakriti, which are dullness (rajas),
inertia (tamas), and goodness or purity (sattva). The article states that Hingusauvarchaladi ghrita and
saptavartita Hingusauvarchaladi ghrita (both types of ghrita, medicated oils derived from plants or
minerals) have been selected to prove their anticonvulsant activity experimentally on albino mice, by
the chemoshock method (Roshy and Lanchezian, 2010). The article concludes that saptavartita
Hingusauvarchaladi ghrita shows better anticonvulsant activity than Hingusauvarchaladi ghrita.
While this is obviously a bit confusing for us non-Sanskrit-speaking individuals, the article again

shows promise for natural treatment using Ayurvedic plant or mineral preparations.
The third PubMed article reviewed is entitled Sphaeranthus Indicus Linn.: A
Phytopharmacological Review, by Galangi, Patel, and Rana (2011). The article was originally
published in the International Journal of Ayurveda Research, out of India. The abstract states that
Spaeranthus, which is a genus of flowering plants in the daisy family, is widely used in Ayurvedic
medicine to treat conditions such as epilepsy, mental illness, hemicrania, jaundice, hepatopathy,
diabetes, leprosy, fever, pectoralgia, cough, gastropathy, hernia, hemorrhoids, helminthiasis, dyspepsia
and skin diseases. It goes on to state that there have been scientific evidenced reports that Spaeranthus
has hypotensive, anxiolytic, neuroleptic, hypolipidemic, immunomodulatory, antioxidant, antiinflammatory, bronchodialatory, antihyperglycemic and hepatoprotective activities. The article notes
that the constituents that have been identified as active in Spaeranthus are sesquiterpene lactones,
eudesmenolides, flavanoids, and essential oils, although I am not sure that essential oil is a
constituent, rather volatile oil of a plant. The abstract stated that a thorough evaluation was done of the
morphology, phytochemical constituents, ethnobotanical uses and pharmacological activities of the
plant. The conclusion of the article goes on to state that the pharmacological studies reported in the
review confirm the therapeutic value of S. indicus Linn. However, less information is available
regarding the clinical, toxicity, and phytoanalytical properties of this plant. Several phytochemical
studies have been reported but still it needs to progress (Galangi, Patel, and Rana, 2010). The bottom
line is that more research needs to be done clinically to determine to true efficacy of S. indicus Linn..
The fourth PubMed article reviewed is entitled Ayurvedic Processed Seeds of NuxVomica: Neuropharmacological and Chemical Evaluation by Katiyar, Kumar, Bhattacharya, and Singh
(2009). This article was originally published in Fitoterapia, which is a journal dedicated to medicinal
plants and bioactive natural products of plant origin. The article evaluates the effect of detoxification
on Strychnos nux-vomica seeds by traditional processing with a) aloe and ginger juices, b) by frying
them in cow ghee, c) and by boiling them in cows milk. The samples were then subjected to ethanolic

extract and were subjected to spontaneous motor activity, pentobarbitone-induced hypnosis, PTZ
induced convulsions, diazapam-assisted protection, and morphine-induced catalepsy (Katiyar, Kumar,
Bhattacharya, and Singh, 2009). The abstract concludes that all samples reduced SMA and inhibited
catalepsy. The abstract also noted that the lowest strychnine content in the cotyledons, exhibited a
marked inhabition of PTZ enduced convulsions and maximal potentiation of hypnosis, were the safest
(Katiyar, Kumar, Bhattacharya, and Singh, 2009). This article again appears to produce promising
results for the use of Ayurvedic medicine for epilepsy.
The fifth PubMed article reviewed is entitled Brahmighritham, an Ayurvedic Herbal
Control of Epilepsy Formula for the Control of Epilepsy (Shanmaugasundaram, Akbar, and
Shanmaugasundaram, 1991). The article was originally published in the Journal of
Ethnopharmacology. The abstract states that Brahmighritham is a traditional Ayurvedic herb used for
the treatment and control of epilepsy. The abstract goes on to say that the herb was tested for its oral
effectiveness in controlling pentylenetetetrazole-induced seizures in male albino rats and this treatment
was compared with benzdiazapam. The abstract goes on to say that any alterations in the EEG pattern
and gross neurological function were measured or rated 60 minutes after pentylenetetetrazole
administration (Shanmaugasundaram, Akbar, and Shanmaugasundaram, 1991). It concludes by
saying that thirty-day pre-treatment with both Brahmighritham and benzdiazepam served to make the
rats more insensitive to epileptogenic events(Shanmaugasundaram, Akbar, and Shanmaugasundaram,
1991) . While this article is most certainly not the newest one that I have come across, the
methodology seems sound and it seems that this would still apply today.
The sixth and final PubMed article reviewed is entitled Study of Convolvulus pluricaulis for
Antioxidant and Anticonvulsant Activity (Verma et al, 2012). This article was originally published in
Central Nervous System Agents in Medicinal Chemistry. The abstract states that Convolvulus
pluricaulis Choisy is a perennial wild herb commonly found on sandy & rocky areas under
xerophytic conditions in northern India (Verma et al, 2012). It goes on to say that the herb has been

used as an Ayurvedic drug for the treatment of anxiety, neurosis, epilepsy, insomnia, burning sensation,
oedema and urinary disorders and is said to be an antioxidant, nerve tonic, brain tonic, and laxative.
The abstract describes that methanolic extract of whole plant of Convolvulus pluricaulis Choisy was
evaluated for antioxidant activity by using 1, 1-diphenyl-2-picryl- hydrazyl (DPPH) free radical
scavenging model and anticonvulsant activity by using maximal electroshock seizure model (Verma et
al, 2011). The article concludes that the results of the antioxidant activity tests show signifigant freeradical scavenging for methanolic extract of Convolvulus pluricaulis Choisy. The abstract
also concluded that the Experimental results have shown that at the dose of 500 and
1000mg/kg, C. pluricaulis didnt abolish the hind limb extension, but reduced the mean recovery time
from convulsion (Verma et al, 2011). Again, promising results for the use of Ayurvedic medicine for
epilepsy.
5) The first website reviewed is ayurvedachennai.com. This website is that of a traditional
Ayurvedic clinic in Chennai, India. It was very interesting to look at the extensive range of symptoms
that they claim to treat and also to note that the best results are guaranteed. Not even in America, or
perhaps even specifically in America, this claim would not and could not be made legally. Is it possible
that in India they do not have the same sorts of laws? The Doctor of the clinic, Dr. Dhanvanthri V.
Murugappan, is said to come from a long line of doctors that are extensively trained in Ayurvedic
medicine as well as Siddha medicine, that have been treating people for over 100 years now. The
doctor has also started his own college, the Dhanvanthri Institute of Ayurveda and Siddha, which has
been recognized by the central government of India. The doctor uses only herbal treatments and is said
to use both modern and ancient techniques. The website also notes that the doctor does not limit foods
that one can eat, which is a primary way Ayurvedic practitioners treat their clients. This definitely
seems peculiar to me.
The Ayurveda Chennai website states that epilepsy, or apasmara, as it is called in Ayurvedic
medicine, is caused without having a strong provable reason, but it can also be caused by prescribed

drugs, withdrawal symptoms, and abnormal sodium levels in the blood, which are more temporary
forms of epilepsy. Actually, epileptic seizures, by definition do not have an identifiable cause, so the
other types of seizures listed (withdrawal symptoms, etc.) would be just that, seizures (often times
confused with epilepsy). The end result is the same, however, seizure activity.
The fact that the website makes a claim that all treatments are guaranteed and that they did not
define epilepsy correctly give me pause. I am not sure that I would want to go to this clinic. While
studies do show that belief that a medical treatment either will or will not work does and/or can affect
the end result of a treatment, as seen in the placebo affect or the nocebo affect, a practitioner that makes
a claim that they can without a doubt treat any symptom, is potentially setting up the practitioner for
law suits and the client for disappointment.
The Ayurveda Chennai website states that apasmara can be caused by things such as a stressful
life, lazy life, poor diet, and reduction of natural desires. It also notes that each person is different and
that close observation by an Ayurvedic practitioner is advised to create a proper treatment plan for an
individual with apasmara. The website further elaborates saying that apasmara is often a vata
imbalance, and that this type of seizure usually comes from some sort of mental problem, such as stress
filled days, inadequite sleep, and mental health exertion are usually the causative factors. Vata
apasmara can also result from digestive problems such as gastritis and constipation. This is something
that western medicine almost certainly would not link with epilepsy.
The website states that relaxation, a normalized, healthy, eating plan, and eating at specific
times, can help individuals with apasmara control their seizures. It also notes that Abhayanga or
Ayurvedic oil massage, shirodhara (pouring of medicated essential oil over head), thalam (trying to
keep medicated necessary oil on top of your head) works well for pacifying your memory, while
nerve tonic herbal products like Aswagandha (Withania somnifera), Brahmi (Bacopa monniera),
Jatamamsi (Nardastachys jatamansi), Shanka pushpi (Evolvulus alsinoides), etc., are widely-used to
pacify central nervous system in order to decrease instances of abnormal brain functioning (Ayurveda

Chennai, no date).
The Ayurveda Chennai website notes that apasmara can also come from pitta and kapha
imbalances. Pitta apasmara can be caused by inflammation, as in cases of encephalitis, and kapha
apasmara can be caused by blocks found in the central nervous system. An extremely secluded life can
lead to kapha caused apasmara and often times people with kapha caused apasmara will
demonstrate excessive salivation. An Ayurvedic practitioner would want to use Tulsi (holy basil),
Acorus calamus, or a similar herb to treat kapha apasmara.
The website notes that apasmara can be prevented by using dinacharya, or the Ayurvedic
monitoring of day-to day-routine, as well as being as positive as possible about life and not letting
stress get to you. It is refreshing to see a completely non-westernized approach to medicine and it is
also fascinating to think that Ayurvedic medicine is so widely used in India, which has one of the
largest populations in the world, and not much is known about it here in the America. While I
personally would be hesitant to go to this particular Ayurvedic practitioner based on a few
discrepancies I noticed (above), perhaps my misgivings are misguided. A closer analysis of the
practices of this clinic would be necessary to truly ascertain their quality.
The second website reviewed is www.chopra.com. There was a great article on the website
called Ayurveda and the Sacred Disease by Erin Brown (2010). The article gave a great review of the
roll that Ayurvedic medicine has played with epilepsy over the ages and makes a case that Ayurvedic
practitioners and western neurologists should work in tandem, rather than as separate entities. Brown
goes further and asserts that Ayurvedic medicine should be considered a first line therapy, and western
anti epileptic drugs should be considered second line, or complimentary therapy in relation to
Ayurvedic medicine. Brown also gives a more complete picture of what a consultation with an
Ayurvedic practitioner might be like.
Brown elaborates that epilepsy was called the sacred disease in the ancient Ayurvedic texts.
In Ayurveda, the sacred disease has several considerations, including: genetic, constitutional,

congenital, enzymatic, idiopathic afflictions, and consumption of anything that is unhealthy, undigested
(I'm not sure how one can purchase food that is already digested, but I digress), or contaminated
sustenance for body, mind, and soul. Brown does say that it is an important Ayurvedic concept that
everything be digested - not only our food, but our life experiences as well (Brown, 2010).
Brown then goes into the antiquity of Ayurveda where it came from, what it is, and how old it
is. Brown says that epilepsy, was one of the original eight diseases identified in Ayurveda. Brown says
that epilepsy has been articulated into four categories: vata, kapha, pitta, and tri-doshic imbalances.
This is the same way that an Ayurvedic practitioner would look at any other disease, disorder, or doshic
imbalance. She states that epilepsy is considered to be primarily a vata imbalance, epilepsy can result
from pitta, kapha, and tri-dosha imbalances as well, the tri-dosha imbalance being incurable. Much of
the detail on this was discussed earlier in this paper when speaking about Ayurveda Chennai.
Brown says that the primary form of treatment in Ayurvedic medicine involves diet and that
each person is prescribed a diet based on their personal constitution and imbalance or imbalances. She
goes into what the diet should be before and after panchakarma (detoxification) for a person with
epilepsy: fresh organic fruits and vegetables, rice, milk, cereals, legumes, carrots, peanuts, green leafy
vegetables, oranges, grapes, grapefruits, peaches, pears, pineapples, and melons. They should avoid
fried, hot, and spicy foods, [and] consumption of sweets including sugar, strong tea and coffee, the
consumption of alcohol and all forms of alcoholic beverages are strictly forbidden. The epileptic
patient is also advised to eat several small meals instead of one heavy meal (Brown, 2010).
Brown states that the Ayurvedic physician's first job is to evoke the heart channel and mind
blocked by doshas, by drastic emesis (vomiting) through bastis (medicated enema) and purgatives in
panchakarma therapy (Brown, 2010). It is then recommended that the epileptic patient take about two
to three weeks of rest after said panchakarma therapy, as they can emerge weak after the panchakarma
and need time to normalize. Vamana is the Ayurvedic term for therapeutic vomiting and is one of the
least understood Ayurvedic therapies, according to Brown. In this therapy the patient is administered a

drink consisting of emetic nut, sweet flag, or licorice, then vomiting is induced by rubbing on the
tongue. Vamana is said to eliminate vitiated doshas, or waste products through the upper
gastrointestinal track.
Nasya, or the pouring of herbal oil drops in the nostrils, is also used in panchakarma to cleans
and open the channels of the head and improve oxygenation and the flow of prana, which has a direct
and highly beneficial influence on brain functioning (Brown, 2010). The herbal oils typically used in
nasya consist of a mix of sesame oil, Sida plants, Bel, or Vitex. Virechanam, or the oral intake of safe
herbal medicines leading to the elimination of poisonous wastes through the anal rout is also used for
panchakarma and is used to cleanse the mid-zone, which is said to be extremely beneficial (Brown,
2010). Brown maintains that apatite and body strength increase through this therapy making people
more active and energetic. Vasthiis, or enima (bastis) cleansing is considered to be the most respected
of colon therapies, resulting in the same results said to come of vierchanam. Ayurvedic practitioners
introduce medicines through the anal route for the elimination of accumulated toxins and metabolic
waste. This is highly recommended for epileptic patients.
Then the Ayurvedic practitioner will administer rasayana, or oral medicines and diet regulation
after panchakarma to restore bodily functions and maintain the overall health of the patient for a longer
period than panchakarma. According to Brown, epileptic patients are advised to do yoga and meditate
daily to manage stress and tension and to give a better sense of self to the individual. Brown states that
stress is extremely bad for an epileptic individual and they should avoid it at all costs. She also
recommends that the epileptic individual maintains a regular schedule and engage in regular massage
of the head and soles of the feet with sesame oil. Interestingly, western doctors also prescribe low
stress environments and regularity for treatment of epilepsy.
Brown then goes into the fact that there is little straight forward scientific evidence about
Ayurveda. She draws the connection between stress management, prayer, health, and Ayurvedic
medicine. She also notes that it proves to be extremely difficult to scientifically validate whole systems

of health, such as Ayurveda, and hypothesizes that part of the reason that there is such a lack in
scientific evidence about Ayurveda is because it is very difficult to create scientifically based trials
about Ayurveda because it is so extensive and so individualized. One size does NOT fit all. This
potentially proves daunting to western scientists and perhaps they are more reluctant to try to conduct
trials because of the individual nature of treatment in Ayurvedic medicine. Brown notes that there are
several studies done about herbs and herb usage, so that is one branch of Ayurveda that is easier to
study. Again, there are several variables with herbal medicine, making it not entirely reproducible as
well. For instance, the amount of rain a particular crop received can effect the chemical constituents in
the herb, thus making it more or less potent than a crop with a different amount of rain. Brown
concludes that more scientific evaluation must be done if the western world is ever to accept Ayurveda
as a worthy therapy.
The third website reviewed is that of the NEERAJ International Epilepsy Research Center in
Rishikesh, India (epilepsytreatment.org, no date). The authors of the website seemed
considerably more knowledgeable about epilepsy than that of Ayurveda Chennai. Perhaps that is
because this clinic specializes in treatment of epilepsy using Ayurvedic medicine. The website boasts
that city and government officials, vips, stars, international guests, and generally high profile
individuals have been patients at their clinic and also has a huge section siting success stories using
their treatment method. The website says that usually the doctors at the clinic will discontinue western
medication and opt for their no side-effect herbal treatment that is just as effective. This is not always
the case, however. The website has a section with travel information for the long distance guests.
Actually, if I was in India I would love to go to this clinic. After a little digging, I did find that India
has a Central Council of Indian Medicine (www.ccimindia.org), which is presumably an overview
council or sorts, or at least an attempt at it.
6) I would use Ayurvedic medicine for the following reasons: 1) it is an ancient therapy that
has prevailed around for about 5,000 years. This can be taken as possible proof that the therapy works.

2) Ayurvedic medicine uses a whole-body approach which I believe is necessary if an illness is to truly
be mitigated. 3) Ayurvedic medicine uses yoga and meditation as forms of treatment, thus addressing
the mind-body connection. 4) Ayurveda uses several cleansing methods, or panchakarma, that are said
to get to the root of a problem quickly. 5) Ayurveda uses food as a medicine. Nutrition was originally
meant to be obtained from food. Our ancestors certainly didn't have multivitamins. Therefore, our
bodies are more adequately equipped to assimilate nutrients from food sources. I would guess that this
aspect of Ayurveda is very successful.
7)

I would not use Ayurvedic medicine for the following reasons: 1) they use several cleansing

practices in panchakarma that seem that they could be uncomfortable. While they may be effective, I
am not sure that I want to be made to vomit. 2) Ayurvedic practitioners still practice blood-letting in
certain instances. I have not done a lot of research on this practice, but it is my understanding that this
practice is not only dangerous but ineffective. 3) There is not a board that oversees and regulates
Ayurvedic practitioners, so there is a possibility that one could go to an under-trained practitioner. If
they attempt to do some of the more intrusive therapies in Ayurvedic medicine or even formulate your
herbal medicine incorrectly they could potentially make someone very sick. 4) There is a possibility
that one could have adverse affects from heavy metal use in Ayurvedic medication. 5) There is little
scientific validation for Ayurveda as a whole. The possible reasons for this are cited above. Never the
less, that does not change the fact that there is little scientific validation for Ayurvedic medicine. This
could be seen as a bad thing.

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