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The Charaka Samhita is the most important scripture on kayachikitsa. It discussed the basic principles of treatment (mentioned above), various types of therapies and purification or detoxification methods i.e. Panchakarma. But, its thrust area has been diagnosis of a disease. Detail account of various methods of diagnosis, study of various stages of symptoms and the comprehensive management of debilitating diseases like diabetes mellitus, tuberculosis, asthma and arthritic conditions.

The section of Nidana Sthana of Charaka Samhita deals with etiology, pathogenesis and diagnosis of an illness. Six stages of the development of disease are enumerated as aggravation, accumulation, overflow, relocation, build up in a new site and manifestation into a recognizable disease (it is interesting to note that modern medical science can only detect a disease during the fifth or sixth stages of the illness). In kayachikitsa there is always an opportunity to stop the disease at each stage preventing its full manifestation.

All therapies in Ayurveda aim to provide good all round health, so that people can engage in achieving the real goal of life—self-realization. The rasayana therapy increases the life force (ojas) and immunity of a person and thus there is a regeneration of cells and tissues in the body. Rasayana is a therapeutic process to defer old age.

The sages of ancient times led long, disease-free, and vigorous lives with the help of rasayanas. Lord Indra is supposed to have given the knowledge of these panaceas to the sages.

Literally, rasayana means the augmentation of rasa, the vital fluid produced by the digestion of food. It is the rasa flowing in the body which sustains life. Rasayana in Ayurveda is, the method of treatment through which the rasa is maintained in the body.

Another connotation of rasa in Ayurveda is that it is a herbal medicine, which maintains the life and health of the individual, and increases his bodily and mental vigor. herbal medicines are categorized according to whether they promote general health and longevity, sexual vigor, immunity. The three medicine categories are known in Ayurveda as rasayana, vajikarana, and aushadhis, respectively. These categories are complementary to each other.

Rasayanas prepared from the herbs and medicinal plants of Amalaki, haritiki, triphala, bhringaraja, ashwagandha, punarnava, chitraka and many other herbal medicines have been used from time immemorial and have been instrumental in giving long, disease-free, and vigorous lives to their users.

The human body contains some chemical elements, which are known as trace elements. Nine such elements are now recognized: cobalt, copper, fluorine, iodine, iron, manganese, molybdenum, selenium, and zinc. Ayurveda has always been using various metals, jewels, and pearls as medicines for certain deficiency diseases. These elements are turned into calxes or bhasmas for administration in different diseases. Calxes of gold, silver, copper and iron are widely used.

Jewels or ratnas include precious and semiprecious stones, which are used as drugs because of their therapeutic properties. Major jewels or maharatnas include: diamond—hiraka; ruby—manikya; pearl—mukta; topaz—pushparaga; sapphire—neelam; emerald—tarksha; cat's eye—vaidurya; zircon—gomedak; and caulk—vidruma. Uparatnas or minor jewels like sun-stone—suryakant , moonstone—chandrakanta, and crystal—sphatik were in use.

The calx of diamond is a powerful cardiac tonic and one of the best elixirs. It was applied in curing diabetes, urinary troubles, and anemia. Because of its powerful aphrodisiac qualities the calx of diamond was used to treat impotence. The calx of rubies was used to increase intelligence, virility, and longevity. It also cures disorders produced by the vitiation of the three doshas.

Anemia

Anemia, aplastic

Anemia, general

Anemia, iron deficiency

Anemia, sickle cell

Anemia, vitamin deficiency

Much more than physical health, Ayurveda begins with healing genetic physical weakness. It goes a great length to ascertain these inherited hindrances in one's being. Then it recommends practice of suitable lifestyle regimens, which guard those faults, and use herbs and essential oils to heal and mend those weaknesses. Another aim of ayurvedic is to ensure balance of the three doshas. Following these rules the rasayana branch of treatment resorts to herb preparations and oils, bodywork, meditative practices, mantra exercises and breathing/pranayama to attain total mind-body healing. Rasayana oils have properties to bring balance in specific dosha types.

Administration of Rasayana
The Rasayana therapy is taken in two different ways:

Kutipravesika
In this process, elaborate arrangements are made for the construction of a special type of cottage where the individual is supposed to stay secluded, while taking the Rasayana. The person has to strictly follow the diets and other instructions of the physician. Here, he undergoes the detoxification process called Panchakarma therapy before taking the rejuvenation. Rejuvenation is done with help of some specific medicinal formulations and a specific lifestyle regimen. Kaya kalpa is a special rejuvenating method.

The term kaya kalpa means renewal of body. According to ayurveda the human body is made of seven types of dhatu or tissues-structures such as plasma, blood, muscle, fat, bone, marrow and reproductive fluids. To prolong the youthfulness of the body several physical as well as mental disciplinary methods along with rasayanas or herbal medicines are used, to rebuild the body's cells and tissues after the initial process of detoxification—panchakarma.

This special program is disigned for those who’re searching for alternative ways to improve their healths especially to restore their youths, energies, balances, and mostly helps prevent the future sicknesses.

Medical examination with ayurvedic diagnosis of constitution,
making out of the therapy plan:
one-off sum: THB 1.000,00

Daily medical consultation, final examination at the therapy end, as well as medical counseling in single appointments and group meetings for a 1 to 13 day: 600,00 THB/day for a 14 to 20 day: 500,00 THB/day for a 21 to 27 day: 400,00 THB/day from 28 days up: 300,00 THB/day

The art of diagnosis in Ayurveda can be divided into 2 parts: The inspection of the human being (Rogi-Pariksa) and the examination of the disease (Roga-Pariksa). A very important aspect is the determination of the constitution, which maybe described as the individual state of health. The constitution is diagnosed by determining the individual constellation of the 3 doshas at the time of birth. On the basis of the dietary recommendations are given, and it also indicates the proneness to possible diseases. A disease start by a deviation from the constitution and is understood to represent a deviation from the normal composition of the 3. Thus the current state of the 3 doshas has a great importance in finding a diagnosis.

Information about diagnostic methodology in Ayurveda is plenty but is lying scattered in the text at various places in the form of Sutras, Slokas or Verses. This puts Ayurvedic scholars in difficulty for examining and diagnosing a patient in an organized or systematic way. Many new diseases are developing and so never diagnostic methodologies. It has become essential that an alternative medicine should remain updated with the recent developments in modern science utilized for diagnosing diseases. According to Charaka, three things are essential for diagnosing a disease.

The are:
1.Pratyaksha (Observation)
2.Anumana (Interference), and
3.Aptopadesh (saying of seers in authoritative classical and other texts)

Susruta prescribed, the use of five sense while examining a patient and asking Prashnas (questioning). It is essential for a physician to do both Roga (disease) and Rogi (patient) Pariksha (examination).

Later Madhava mentioned Nidanapanchak (five diagnostic aspects) which are:
1. Nidana or Hetu (causes responsible for Roga, the disease)
2. Purva-Rupa (Prodromal syndromes)
3. Rupa (Signs and symptoms of Roga)
4. Samprapti (Pathogenesis) and
5. Upasaya (Therapeutic test)

After Madhava we find Astavidh Pariksha developed as in the text Yogaratnakara. They are:
1. Nadi (pulse)
2. Mutra (urine)
3. Malam (faeces)
4. Jihva (tongue)
5. Shabda (voice)
6. Sparsha (skin or touch)
7. Drika (sight or eyes) and
8. Akriti (appearances, face, overall appearance)

In addition to the above in females, examination of Artava (menstruation) and Stanya (breast milk) is done. Ayurveda texts mentioned Dashavidha Pariksha (ten types of examination). This examination should be made before final medicaments are given to the patient. In this way we observe, there is not much difference in the Ayurvedic methodology of diagnosing from the modern allopathic method of diagnosing disease. Some minor conceptual variations are there.

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