Ayurvedic Concept of Metabolism

Introduction

Ayurveda is the oldest medical sciences which consist of 8+ specialities and 16+ super specialities. In those ayurvedic specialities metabolism and metabolic disorders like diabetes, ibs, etc. have a main role in ayurved. ACHARYA CHARAK and ACHARYA SHUSRUT defines metabolic disorders in way of its pathology, etiology, symptoms and management which is known as PANCHNIDANAM 5000 years back ago.

In Ayurveda, metabolism is often used interchangeably with metabolic rate and can be taken as time required by dhatus (tissues) for exogenous metabolism from poshak rasa (nutrients). The very first law of thermodynamics states that “Energy can neither be created nor be destroyed, but can be transformed from one form to another”. This implies that we are a form of energy; and that’s what Ayurveda preaches. We are composed of three main energies – Vata, Pitha and Kapha . It also specifies that we eat nutrients that are a form of energy and water in the body, those nutrients get converted into another form of energy that is responsible for our day to day work. That energy produced is called “Ojas” the purest form of energy produced by our body.

Agni being a derivative of Tejas (fire) and brings about metabolic changes. Agni has 13 categories. Jatharagni (1 type) looks after the functions of Ahara (food) digestion and its absorption. Bhutagni (5 types) turns all the vijatiya panchabhautika dravyas consumed to sajatiya panchabhautika dravyas, i.e. conversion of heterogeneous to homogeneous. Dhatu Agni (7 types) performs synthesis of food and breakdown at a cellular level.

The metabolic process usually leads to the formation of two things:

-Prasada (essence or we can say energy/nutrients)
-Kitta (excretory waste)

In our body, the energy Pitha is the one responsible for digestion, and Agni is a crucial part of it. Pitha regulates the thermodynamics and chemo-dynamics of the body. Agni is representative of the heat of Pitha . When Pitha is normal, body functionalities of digestion, joy, happiness, vision, and the balance of hormones are in a good state. Whereas, when Pitha is abnormal, it’s responsible for indigestion, bad moods, anger and imbalance in hormones. So from this context, we understand how important it is to regulate Agni which is a part of Pitha.

The first step is Jatharagni Paka, which is digestion in the gastrointestinal tract. This is again subdivided into three stages, which are Madhura Bhava, Amla Bhava, Katu Bhava.

-In the first stage of digestion, Madhura Bhava is shown, which takes place by mixing Aahara with Saliva amylase on starch, that is conversion of carbohydrates into glucose which is suitable for absorption.

-In the second stage of digestion, Amla Bhava is shown, by the release of Pachaka Pitha (Bile and Pancreatic enzymes) which results in the formation of semi-liquid acidic mass in the stomach which breaks down proteins and fats into amino acids and free fatty acids.

-In the third stage, the remnant nutrients are absorbed in the large intestine and rest is excreted out from the body. This process is known as Katu Bhava in Ayurveda.

After these processes, Jatharagni transforms Vijatiya Annarasa into Sajatiya Poshaka dhatus, which is into nutrients that are to be circulated in the entire body.

The ultimate change in the ahara rasa that occurs at the end of digestion of Jatharagni Paka is called a Vipaka. According to Acharya Charaka, the six rasas yield three kinds of Vipaka. Madhura and Lavana rasa yield Madhura vipaka (sweet). Amla Rasa yields Amla Vipaka (sour). Katu, Tikta, Kasaya Rasa to Katu Vipaka (pungent).

Later, Bhutagni paka adya ahara rasa transports the essential nutrients into the entire body, in each tissue of the body.

Every cell of our body has five elements, namely; Parthiva, Apya, Tejas (Agni), Vayavya (vayu) and Nabhasa (akasha). These are known as Panchabhoutika. Each of these elements absorbs its nutrients (essential amino acids and fatty acids) to produce the required amount of energy.

The last stage is Dhatu Agni, which means tissue metabolism. There are Seven Dhatus namely: Rasa, Rakta, Mamsa, Meda, Asthi, Majja and Shukra. These Dhatus have two types, one is static and another is nourishment. These Dhatus are responsible for cellular nourishment and yield of energy. It stimulates muscles, bones, fat, bone marrow, blood optimization and plasma, leading to cell regeneration and body growth.

Thus, this eternal study of Ayurveda has indeed helped to understand the body more precisely. The segregation of Tatva at every stage gives a meaning that later seemed apt after advancements. Metabolism is not only a process of a part of the body, but it’s an entire system. Every process is headed and followed by every other and incomplete without any one of it!

Ayurvedic Approach to Diabetes

Several kinds of literature trace the history of diabetes back to 1000 BC.iv Ayurvedic research is one such vital source of information that furnishes the readers with descriptions of the disorder and its management. Sushruta Samhitav (1000-600BC) and Caraka Samhitavi (1000BC) attributed madhu meha (diabetes) to increased cases of frequent urination by individuals with this disease. According to Srikanthvii, the mentioned urine exhibited a sweet taste, a sign of the presence of glucose in its contents. Ayurveda sites the causation of diabetes as a factor contributing to the multi-factorial etiology of the disease. The literature further classifies the medical condition among the eight major diseases that are not only refractory, but also pose challenges in treatment. Several factors, including lifestyle, environment, genetic (karmic), and dietary are habitually at the root of diabetes.
Diabetes Mellitus is a medical condition that is characterized by the body’s inability to regulate its blood glucose levels resulting in hyperglycemia. This malfunction is often due to a faulty mechanism within the pancreas; thus, rendering its inability to produce adequate amounts of the hormone insulin. The challenge with this disorder is the inability to diagnose and treat it at an early stage where medical management can prolong or even detour the numerous complications that accompany this disease. However, Ayurveda’s treatment strategy provides effective prevention, management, and even remission from certain forms of this disorder. This paper’s focus is to pose a comparative analysis between Ayurvedic treatment strategies and the western medical model for Diabetes Mellitus by examining relevant scholarly and peer reviewed literature.

There are two types of diabetes recognized in the U.S. today: Type I (madhu meha) or insulin dependent (IDMM) and Type II (Iksu meha) or non-insulin dependent (NIDDM). Type 1 diabetes mellitus affects approximately 10% of the individuals diagnosed with diabetesviii. Both western and Ayurvedic medicine believe that this type of diabetes is incurable, but manageable through proper treatment. Pathogenesis of Type I diabetes, from the Western perspective, is believed to be a culmination of lymphatic penetration resulting in the destruction or breakdown of the insulin secreting beta cells that are housed in the islets of Langerhans (pancreas). After sufficient loss of these beta cells in the pancreas, homeostasis in the blood glucose levels are unobtainable and hyperglycemia ensues. The negative feedback loop within the liver monitoring glucose levels recognizes the high level of sugar and incorporates the assistance of the urinary and endocrine systems. These systems assist the liver and try to help remove the toxic levels of sugar in the blood stream. As a result, the individual tends to urinate more frequently and exhibits increased sweating. Patients in this catabolic state are usually diagnosed with diabetes requiring insulin to normalize glucose, lower hyperglucogonenia, and regulate protein and lipid digestion. Curious enough, it has been noted in studies that Type I diabetes tends to be a co-occurring disorder. Often, persons living with diabetes will suffer with other auto-immune disorders such as vitiligo, hypothyroidism, graves disease, hashimoto thyroiditis, and Addisons disease. Mukherjee & Wahile 2006 attribute diabetes mellitus to environmental factors such as viruses that prompt the body’s white blood cells to seek and destroy the insulin producing beta cells. This could be the link between diabetes and the other types of auto-immune disorders that appear to occur around the some timeframe of diabetes within the individual.

Both western medicine and Ayurveda believe that Type I diabetes must be treated with insulin injections, dietary changes and implementation of an exercise regimen. The standard for western medicine treatment for individuals with Type I diabetes requires scheduled injections to help moderate their glucose levels. Each injection of insulin is determined by a sliding scale. This scale takes into account the persons age, diet, activity level and sensitivity to the insulin. Western medicine’s unfortunate belief of ‘one size fits all’ dietary guideline does not take into account the quality food nor the person’s size and dosha (mind-body type).
This is the point where Ayurvedic treatment stands out from western medicine. From an Ayurvedic perspective, this form of diabetes is also incurable. However, Ayurveda sees the causation of the disease as a vata-vitiating lifestyle. This means that the individual has depleted their system from too little sleep, too much worry and stress with a possible genetic (karmic) connection. The symptoms are similar to western medicine but can also include complications due to candida, ulcerations, diabetic neuropathy (which can cause proprioception) difficulty, frequent nausea or vomiting and a fruity odor emanating from one’s breath. (Halpern 1995). There are three main prognosis in Ayurveda, as described by Gogte; they are sadva (curable), yapya (palliable) and asadhya (incurable). Gogte explains that patients under sadva have received a diagnosis of this disorder at an early stage and also those who are obese. Their medical condition is curable unlike yapya, which is set apart by the palliative management of prameha (diabetes). Asadhya, on the other hand, involves the hereditary and the incurable form of parmeha.

“AYURVEDIC MEDICAL SCIENCES GIVES US A DEEP LEVEL OF UNDERSTANDING ABOUT HOW FOOD BEING PROCESSED INTO METABOLIC AND CATABOLIC ENERGIES TO EVERY CELL AND TISSUE OF HUMAN BODY”

Contributor- Dr. Mohit Sandhu