INTRODUCTION TO AYURVEDIC VETERINARY MEDICINE

In recent years, there has been increased interest by the pharmaceutical industry in discovering medicines derived from other cultures. The hope is that these unique medical remedies can address disease conditions that do not respond well enough with conventional medicines. This upsurge of interest in medicines from other cultures, or ethnomedicine, is shared by the general populace as well.

More people than ever are studying and practicing Traditional Chinese Medicine, the ethnomedical system of China. The ethnomedical system of the subcontinent of India—Ayurveda—has attracted the interest of many people and practitioners in recent years. Today, in India, Ayurveda is still practiced side by side with conventional Western medicine. To become an Ayurvedic physician in India now, one must complete a Western medical degree followed by 8 years of training in Ayurvedic medicine.

Ayurveda has had a profound influence on the way medicine is practiced in every culture throughout the world. Ayurveda provides the historical foundation for the practice of the following:

Ayurvedic medical texts dating thousands of years bc document the treatment of livestock, horses, camels, and elephants with surgery and with herbal therapies. One such text is the Mahabharata, which dates back to circa 3000 bc (Mahabarat, 1958). The practice of ethnoveterinary medicine is as old as the domestication of livestock.

According to the World Health Organization (WHO), ethnomedical, or “traditional” medical practices are still used by 85% of people in developing countries as their first line of medical “defense” (WHO, 1988). The Food and Agricultural Organization (FAO) advocates the use of traditional medical practices for animal treatment in developing countries (Anjaria, 1984).

To use Ayurvedic therapies effectively, one does not need to have an understanding of the philosophy that underlies Ayurveda. Modern veterinarians can use Ayurvedic herbal therapies on the basis of the scientifically determined pharmacologic actions of the botanical compounds contained in these formulas. A large volume of basic and clinical research has been undertaken on the herbs of Ayurveda. Thus, in the World scientific literature, documentation is available that enables the veterinary practitioner to evaluate herb safety, efficacy, and dosing.

Ayurveda means, literally, “the Science of Life.” Ayurveda is an ancient healing system that has its roots in India. Ayurveda is more than simply a compendium of procedures and therapies: Ayurveda is a way of life that relates an individual’s existence to universal principles.

As a holistic healing system, Ayurveda encompasses not just the treatment of disease, but also the creation and maintenance of individual health and optimal wellness. It is a detailed and complete system that puts its emphasis on living in harmony with the laws of Nature and the Universe. Health in Ayurveda results from this harmonious integration of individual constitution with Nature and Universe.

The actual practice of Ayurvedic medicine involves the combined use of herbs, diet, massage, exercise, detoxification, and meditation. These therapies are prescribed to the patient as a result of the patient’s Ayurvedic diagnosis.

Ayurvedic diagnosis is made after three sources of patient information are considered:

It is important to stress again that a veterinarian need not adopt any or all of the principles and practices of Ayurvedic medicine to benefit from its use. Many Ayurvedic herbs are unique, coming from the very diverse panoply of ecosystems found in India. Many herbs from the Indian subcontinent contain phytochemicals that are not found in the herbs of the Western tradition. This is due, in part, to the more tropical climate and richly volcanic soil specific to the Himalayans and other mountain ranges in India. One such herb that is indigenous to India is the tree named Boswellia serrata, from which the oleo-resin boswellia is extracted. Another unique herbal from India is shilajeet, which is an organic exudate derived from a specific geologic formation that incorporates layers of organic sediment.

Ayurvedic herbs have a long and ancient history of use; thus, their effects and adverse effects have been evaluated empirically in great detail. This allows the practitioner a large degree of confidence in using these herbs safely and effectively in veterinary medical prescriptions.

This chapter provides some background information to assist the veterinary practitioner in understanding the basics of Ayurvedic thought; also provided are examples of which Ayurvedic medicines are prescribed in a modern veterinary practice and how this is done. A guide to some of the more commonly used Ayurvedic herbs and their clinical applications can be found at the end of this chapter.

HISTORY OF AYURVEDA

India possesses one of the oldest organized systems of medicine. Its roots can be traced back to the remote and distant past of human prehistory. Elements of Ayurvedic medicine can be found at the roots of nearly all traditional and modern systems of medicine in the world. Early written accounts describing the medicinal use of plants are found in the ancient Vedic texts. These writings originated in the period circa 3147 bc (Anjaria, 2002).

The Indian mythologic epic poem, “The Ramayana” (Ramayana, 1958), described Vaid Sushena from Sri Lanka treating the unconsciousness of Laxmanji with the use of a specific herb (not mentioned). Herbal treatments for animals are also emphasized in this text, dating back to circa 4000 bc (Anjaria, 2002). The Mahabharata (∼3000 bc), another Indian classic (Mahabarat, 1958), includes a story of an animal trainer and a caretaker. Elsewhere in this ancient text are descriptions of “noted animal physicians.” This book contains one of the earliest written records documenting the practice of veterinary medicine in ancient history. Somavanshi has reviewed the ethnoveterinary resources of ancient India. This review reports the availability and sources of ancient Indian literature from different libraries and documentation centers in India (Somavanshi, 1998).

Chapters that discuss animal husbandry practices appear in Skanda Purana, Devi Purana, and other lesser known texts. The horse played an important role in the lives of ancient people; because of this, equine ethnoveterinary medicine attained a glorified status in ancient India. Famous veterinarians were described: Palkapya, around 1000 bc, and Shalihotra, around 2350 bc, specialized in the treatment of horses and elephants. Elephants were also very important because of their role in ancient Indian culture as beasts of burden. The science of elephant medicine is detailed in many early Indian texts (Anjaria, 2002).

Shalihotra was the first to describe in writing detailed accounts of surgical and medical therapies (Shalihotra, no date). Shalihotra compiled an Indian Materia Medica, which provided step-by-step descriptions of methods of administration of herbs, including instructions on preparing medicines for injection.

Shalihotra is reported to have written the first book on veterinary treatments in Sanskrit. This text was called The Shalihotra and is considered to be the first book ever written to describe specific techniques in veterinary medicine, including the use of indigenous herbs in the treatment of working animals. Another text attributed to Shalihotra is Ashva-Ayurveda, which discussed treatment of the horse. Shalihotra is considered to be historically the first true veterinarian because of his contributions to the science of veterinary medicine (Anjaria, 2002).

A number of other ancient Indian texts not as well known as the texts previously discussed also contain chapters on veterinary medicine. Prescriptions for the treatment of animals have been detailed in these texts as well (Anjaria, 2002). Charak and Sushruta, 1220 bc and 1356 bc, respectively, compiled their observations on indigenous and herbal therapy as the Charak Samhita (medicine) and the Sushruta Samhita (surgery) (Charak Samhita, 1941). Mrig Ayurveda is another ancient text that describes the medical treatment of animals; it is sometimes loosely translated as Animal Ayurveda. A synonym of Mrig is Pashu, which often follows Mrig in parentheses. Mrig (Pashu) Ayurveda is considered to be a special branch of Ayurveda. This ancient text is stored in the Library of Gujarat Ayurveda University in Jamnagar, India. Hasti Ayurveda is a comprehensive text that contains material devoted to medicine for elephants (Anand, 1894).

The first veterinary hospital was built by King Ashoka (300 bc). He also developed operational protocols for veterinary hospitals regarding the use of botanical medicinals (Anjaria, 2002). Historically, Ayurvedic medicine expanded its influence into Asia, contributing to the development of Traditional Chinese Medicine. Buddhist monks practiced Ayurveda and planted Ayurvedic herb gardens along their peripatetic routes while spreading Buddhist thought and political influence throughout all the far corners of Asia. In this way, Ayurveda spread to Sri Lanka, Nepal, Tibet, Mongolia, Russia, China, Korea, Japan, and other parts of Southeast Asia.

The influences of Ayurvedic medicine reached as far as the empires of Egypt, Greece, and Rome. During the reign of Alexander the Great, Hindu physicians were used to treat snakebites and other ailments among the soldiers of the Grecian camp.

Some authorities believe that many Greek and post-classical philosophers like Paracelsus, Hippocrates, and Pythagoras may have actually visited India and the East and learned from Ayurvedic and other Eastern teachings; they then brought the medicines they found there back to Greece. The great Hellenic physician Dioscorides mentions many Indian plants in his work, including the use of datura for asthma, and nux vomica for paralysis and dyspepsia. The Roman Empire also relied heavily upon Indian medicines. Imports of ginger and other spices from India were so large that the famous Roman herbalist, Pliny, complained about the heavy drain of Roman gold for the purchase of Indian herbal medicines and spices and the effects of this on the Roman economy (Kapoor, 1990).

Ayurvedic medicine, with its ancient roots, also has a broad base of followers in our modern era. Ayurveda is actively practiced in India, and Ayurvedic practitioners can be found in increasing numbers in many countries of the modern world. In the United States, Deepak Chopra, MD, and the Transcendental Meditation movement of the Maharishi Mahesh Yogi, along with many others, have been instrumental in the establishment and promulgation of the concept and practice of Ayurvedic healing modalities.

PHILOSOPHIES UNDERLYING AYURVEDA

Considering that Ayurvedic thought historically preceded Traditional Chinese Medicine (TCM) and served as a basis (in part) for the development of TCM, it should be no surprise that many similarities can be noted between TCM and the basic structure and philosophy of Ayurvedic medicine. Contemporary veterinarians interested in systems of ethnomedicine have been studying the principles and practices of TCM by learning to practice veterinary acupuncture. These TCM-trained veterinarians will be able to more readily understand Ayurvedic medical principles and practices.

As an example, the concept that Yin and Yang are the fundamental underlying substances of the Universe in TCM finds a parallel in Ayurveda. Purusha, which is male in energy, is considered to be the Great Spirit. Prakruti, or Great Nature, is the representation of matter. The union of these two primal forces produces all things. Similar to Yin and Yang, Purusha and Prakruti are opposite yet complementary concepts.

Purusha and Prakruti as two complementary forces constitute together a single cohesive dynamic, called Mahat. They are continuously being created and destroyed in the same way that Yin becomes Yang and Yang becomes Yin. The joining of these two forces creates Mahat, or Cosmic Consciousness. In a similar fashion, in Taoist philosophy (which underlies the principles of TCM), the Tao contains the two forces of Yin and Yang.

The word Prakruti has two meanings according to the context in which it is used. In the context just described, Prakruti refers to Universal Nature. Most commonly though, Prakruti refers to Individual Nature, or individual constitution. Ayurveda is directed toward creating Life in harmony with Mahat. Disease is not natural—it is artificial and results from lack of balance with Mahat.

Ayurveda considers the Universe, as well as the physical bodies of humans, animals, and plants, to consist of five basic elements: Earth, Air, Fire, Water, and Ether. Ayurvedic thought also attributes five states that matter can embody: Solid, Liquid, Radiant, Gaseous, and Ethereal. The five elements in Ayurvedic thought are responsible for the physical nature of all visible and invisible matter in the universe.

Ayurveda teaches that a subtle energy called Prana is the “Life Force,” or the Qi (of TCM) of the body. It binds body, mind, and spirit and orchestrates their smooth interaction. Similar to Qi, Prana is not air. Oxygen, however, is considered to be one of the agents of Prana.

Seven types of vital tissues (Dhatus) in the bodies of humans and animals are derived from food. These tissues include Plasma, Blood, Muscle, Fat, Bone, Bone Marrow and Nervous Tissue, and Reproductive Tissue. Plants have tissue types that correspond to these animal tissues. Each plant tissue nourishes its corresponding animal tissue. It is thought that each tissue nourishes the next tissue on the list (Table 6-1). Thus, the juice of the leaf nourishes the flowers and fruit; the flowers and fruit nourish the softwood, and so forth. Plant parts also relate to the five elements. These relationships are also outlined in Table 6-1.

TABLE 6-1 Ayurvedic Elements Associated With Mammalian and Plant Tissues

THE TRIDOSHA

Critical to an understanding of Ayurvedic principles is the concept of the three Doshas (the group is known as the Tridosha) (Table 6-2), which describe the three basic characteristics found in all livings things from both Animal and Plant Kingdoms. In Sanskrit, Dosha means, literally, “fault or error, a thing which can go wrong” (Svoboda, 1995). The three Doshas are described by the elements and energies inherent in each tendency. These qualities include factors like temperature, moisture, weight, and texture. The Tridosha represents three primal metabolic tendencies in the living organism. Each individual, whether human, plant, or animal, embodies one or a combination of two of the Doshas.

TABLE 6-2 Comparison of the Tridosha

This embodiment is considered to be an organism’s individual constitution. Balance among the members of the Tridosha results in health and homeostasis. Disease results from an imbalance among the three Doshas. Individual constitution also represents the type of disease to which an individual is most prone. Disease conditions that differ in nature from the individual are usually easy to treat. When the disease is the same Dosha as the individual, it is more difficult to treat because the constitution of the individual reinforces the disease pattern (Frawley, 1988).

The first Dosha is named Vata, which means “wind.” Vata is dry and cold. It is the principle of kinetic energy and corresponds most closely to the TCM concept of Qi (Svoboda, 1995). Vata is associated with the mental phenomena of enthusiasm and concentration. It is concerned with processes that are activating and dynamic in nature. It is derived from the elements Ether and Air. Vata is the most powerful of the Doshas and is considered to be the “Life Force.”

Vata governs all movement in the body, such as respiration, circulation, excretion, and voluntary action. It is located in the body below the navel in the bladder, large intestines, nervous system, pelvic region, thighs, bone marrow, and legs. Its principal organ is the large intestine. When Vata is out of balance, the primary symptoms are gas, colic, low back pain, arthritis, pruritus, and paralysis. Individuals with a Vata constitution are more susceptible to these symptoms. Vata symptoms include cold extremities, cold aversion, and aversion to cold food. Clinical manifestations of Vata pathology can also include hypertension and cardiac arrhythmias. Muscle spasms, back aches, dry eyes, dry skin, and a dull and rough hair coat are all symptoms of Vata pathology. In a veterinary context, breeds that have a Vata constitution are the ectomorphic ones, such as the Borzoi, the Greyhound, and the Afghan.

The second Dosha, Pitta, or bile, is derived from Fire and an aspect of Water. It is the principle of biotransformation and balance and is the cause of all metabolic processes in the body. It rules all of the enzymes and hormones in the body. It is most closely associated with the TCM concept of Yang. Pitta is associated with the mental processes of intellect and clear and focused concentration. Pitta governs the activities of the endocrine organs. It governs body heat, temperature (thermogenesis, thermal homeostasis), and all chemical reactions (Svoboda, 1995).

Pitta maintains digestive and glandular secretions, including digestive enzymes and bile. It is responsible for digestion, metabolism, pigmentation, hunger, thirst, sight, courage, and mental activity. Its location in the body is between the navel and the chest in the stomach, small intestines, liver, spleen, skin, and blood. Its primary location in the body though is the small intestines and, to a lesser extent, the stomach. When Pitta is out of balance, its primary manifestation is acid and bile, leading to inflammation. Humans with Pitta pathology complain of a burning sensation in the stomach or liver. Animals with a Pitta constitution have a mesomorphic constitution and a tendency toward “hot” behavior, such as might be found in a Rottweiler, Chow Chow, or Pit Bull terrier (Sodhi, 2003).

The third Dosha, Kapha, is derived from Water and Earth. It is the principle of cohesion and stability. It regulates Vata and Pitta. Kapha functions by way of the bodily fluids and is most closely associated with the TCM concept of Yin. When there is Kapha pathology, it corresponds to the TCM pathogenic factors of Damp and Phlegm. Kapha promotes properties that are conserving and stabilizing in nature, along with anabolic functions. It is responsible for keeping the body lubricated and is essential for maintenance of its solid nature, its tissues, its strength, and its sexuality. Kapha maintains substance, weight, structure, solidity, and body build and is associated with the mental properties of courage and patience.

Kapha integrates the structural elements of the body into stable form. It forms connective and musculoskeletal tissue. Its normal locations in the body are the upper part of the body and the thorax, head, neck, upper portion of the stomach, pleural cavity, fat tissues, and areas between joints. Kapha’s principal organ is the lungs. When out of balance, it manifests disease symptoms associated with being heavy and slow, leading to obesity. Humans with Kapha pathology complain of feeling heavy after eating, and they report a feeling of depression. Kapha people have slow speech and slow movements. Discharges may or may not be present in a Kapha imbalance. Veterinary patients with a Kapha constitution include the English bulldog, the Newfoundland, and the Great Pyrenees breeds, as well as the obese, sluggish Golden retriever.

For a living being to exist, it must employ characteristics of all three of the Doshas. This means it must have the following:

Without any one of these qualities, life cannot exist. Seven combinations of the three Doshas in turn become the seven possible constitutions (Boxes 6-1 and 6-2).

The origins and pathogenesis of disease in Ayurvedic medical theory are considered to be the following:

Malas are the waste products of digested food and drink. The four categories of malas, or waste products, are as follows:

In Ayurvedic thought, digestion is the most important function of the body. Problems with digestion are considered to be the principal cause of disease. Ayurveda defines 13 different types of Agnis, or enzymes.

Agnis are enzymes that assist in the digestion and assimilation of food. Agnis (enzymes) are found in the mouth, stomach, and gastrointestinal tract (jatharagnis), the liver (bhutagnis), and in the tissues (dhatvagnis).

Ama is considered to be the chief cause of disease. It is formed when there is a decrease in enzyme activity, or when food and drink are digested improperly. Ama takes the form of a liquid sludge and travels through the blood channels, as does the nourishing “chyle” from digestion. Because of its heavy nature, Ama lodges in different parts of the body, obstructing the channels and causing disease. Internal disease begins with Ama, and external diseases create Ama. In TCM, Ama corresponds to the pathogenic factor called Phlegm.

The diagnosis of Ama is made on the basis of the following signs:

Just as there are channels, meridians, or vessels in TCM, Ayurveda has the Srotas. These are the subtle body channels through which certain types of energy move through the organism. Srotas are the energetic equivalents of physical structures such as nerves and blood vessels. This makes them responsible for the transportation of energies through the entire body; thus, they serve an important nourishing function.

Large Srotas are considered to correspond to the physical form of the large and small intestines, uterus, arteries, and veins. Small Srotas correspond to the capillaries. Healthy bodies have open and free-flowing channels. Disease commonly occurs when overly abundant waste materials, such as the Ama and the Mala (discussed previously), clog up the Srotas, which are the conducting tubules or channels through which the body’s energy comes and goes, thus contributing to a regional deficiency in nourishment that leads to symptoms and disease.

In addition to the physical structures associated with the Srotas, Ayurveda recognizes that underlying the physical body are nonphysical “subtle bodies” that are derived from higher planes of consciousness. These subtle bodies provide the energetic warp and woof that allows matter to be organized on the physical plane. The Srotas provide channels for the movement of energy and fluid through the Physical Body. In the Vital Body, Prana moves through subtle channels and nodes called Nadis and Chakras, respectively. The Pranic body affects the physical body by influencing the Srotas, which flow synchronously with the Nadis.

The Chakras are located along the most important Nadis—the Sushumna, or Central Conduit. The Central Conduit is located in the same physical location as the central sulcus of the spinal cord. Because the spinal cord and the Sushumna exist on different planes, they can occupy the same physical space simultaneously.

According to Ayurvedic thought, the three categories of disease include the following (Zysk, 1996):

AYURVEDIC DIAGNOSTIC PRACTICES

Ayurveda has a well-established system of diagnosis, similar in some respects to TCM. An initial examination is made using visual observation, palpation, and questioning. The detailed examination determines the patient’s physical constitution type and mental status. The diagnostician tries to discover any indications of imbalances or abnormalities in the patient. Susruta (cited in Frawley, 1988) writes as follows:

Some Ayurvedic physical diagnostic tests are not common to Western medical practice. Tongue diagnosis and pulse diagnosis are two unique diagnostic tools that a Western practitioner can readily learn and use clinically to add new perspectives that can enhance the patient’s understanding of his or her condition.

Ayurvedic tongue diagnosis is based on observation of the geographic location on the tongue of superficial color and surface coatings. The different locations, colors, and surface coatings have specific diagnostic interpretations. The tongue that shows Vata aggravation is dry, rough, and cracked. Pitta aggravation shows up as red and hot and is associated with a burning sensation in the mouth. Kapha aggravation tongues are wet, slimy, and coated.

Pulses are considered to provide important information to assist the clinician in his or her quest to understand the patient and gain control over disease. Pulse taking makes use of the physical interaction of physician and patient. For the veterinarian, whose patient does not speak of the condition, pulse taking can provide another dimension for gaining insight into the animal and its condition.

Pulse diagnosis is used by most Ayurvedic practitioners. It was introduced as an Ayurvedic diagnostic around the 9th century ad. For the Ayurvedic pulse, the hands are positioned similarly to TCM positioning. In dogs and cats, the femoral artery is palpated. The radial artery of the right hand is palpated for human males, and the left hand is palpated for females. In Ayurvedic tradition, palpation of a pulse wave at the index finger that feels like a snake indicates Vata. If the pulse feels like a frog at the middle finger, this indicates Pitta. If the pulse wave at the ring finger feels like the movement of a swan or a peacock, then the predominant dosha is Kapha. In other words, pulse quality variation can help the clinician to determine constitution. In a similar way, femoral pulse variation in animals can be useful to a skilled Ayurvedic practitioner for determining constitutional pathology (Table 6-3).

TABLE 6-3 Guide To Ayurvedic Pulses

Additional diagnostic parameters are gathered by the practitioner through detailed observations of the patient and examination of the urine. Observations of the patient’s demeanor in the examination room helps with the practitioner’s diagnosis. Consideration is given to patient body type, ambulation—both in and out of the examination room—and the appearance of patient skin, haircoat, pads, nails, and hooves. Also of importance to a thorough diagnosis is the nature, quantity, and quality of vocalizations. Urine examination involves the free-catch collection of the first urine mid stream in a clear glass jar. After sunrise, the urine is examined for color and degree of transparency (Box 6-3).

BOX 6-3 Urine Diagnosis According to the Tridosha

After visual inspection, a few drops of sesame oil are placed in the urine and examined in the sunlight. Shape, movement, and diffusion of the oil in the urine are prognosticators. The drops will form different shapes, giving an indication of which Doshas are involved. Visual examination of various parts of the body aid the Ayurvedic veterinarian in diagnosis. Tongue, skin, nails, and other physical features point out which Doshas are most involved in the patient’s diagnosis. The physical condition of the body can be related to the Tridosha (Box 6-4).

Three types of prognoses are recognized in Ayurvedic medicine:

If the disease-type and patient constitution are different, it is easy to cure the disease, but if the disease type and patient constitution are the same, the disease is difficult to cure.

The ability to cure a patient is also dependent on the season in which he or she is being treated. Thus, if the disease, constitution, and season correspond to the same Dosha, then the disease is nearly impossible to cure (Zysk, 1996). Treatment in Ayurveda is dependent on the Tridosha of the patient. The patient’s constitution is taken into account, and therapy is directed toward balancing the excesses (reducing excess first, then supporting deficiency). This balance is achieved through a combination of dietary therapy, lifestyle alterations, detoxification, and herbal therapies.

PRINCIPLES OF AYURVEDIC HERBAL THERAPY

Ayurveda is a “holographic” and “holistic” system (Svoboda, 1995). It is stated in the Charaka Samhita that

One example of this correspondence of macrocosm to microcosm is the relationship between the Five Elements of Ayurveda and the five parts of a plant. The root is equal to the element, Earth; the stem and branches correspond to the element, Water; the plant’s flowers are considered to contain the Fire element; the leaves correspond to the element of Air; the fruit is the element of Ether; and the seed contains all five elements.

This macrocosm/microcosm relationship can also be seen in the way that plants are categorized in Ayurveda according to the seven bodily tissues (Dhatus). A correspondence is noted between the tissues of the Plant Kingdom and the tissues of the Animal Kingdom. In Box 6-5, the plant tissue is listed to the right of the animal tissue it is associated with. The tissues of plants have activity on the tissues of the mammalian body to which they correspond. Of all plants, the tree is considered to be the ultimate expression of the Plant Kingdom, in the same way that the human being is considered to be the ultimate expression of the Animal Kingdom (Frawley, 1988).

Each part of the plant is chosen for its medicinal appropriateness, taking into account its characteristics with respect to the following four qualities:

Stay updated, free articles. Join our Telegram channel

Join