Summing up what has been stated above, it will be seen that apart from the fact that the mind possesses dual properties viz., (i) it functions through the five senses under normal circumstances of life and the scope of such operations being limited by Time and Space factors; and (ii) when freed from the senses in special states cultivated by stern discipline and assiduous practice, it transcends all limitations and is able to perceive the true nature of things which are stated to be ‘revelations’. It may incidentally be noted here that the basic concepts of Ayurveda, the Doctrine of Panchabhutas, are claimed to be the outcome of such revelations.

As ghee is the pure essence of milk, in the same way this protoplasmic biological substance is the pure essence of biological tissue. In the churning process to make ghee, agni is created, electricity is created, which ionizes and separates the molecules of butter from buttermilk. In the same way, the end product of digested food plus agni(fire or warmth, body heat) creates the nutritional precursor called ahar rasa. Rasa dhatu agni transfers the immature ahar rasa into mature sthay rasa. Asthayi means mobile, unstable, unprocessed, and immature. Sthay means stable, permanent, and mature. In that transformation, dhatu waste products, dhatu by products and ojas is created.

Introduction

Madhu meha which has been correlated with Diabetes Mellitus has become a global problem in spite of advances in modern science. India has been projected by WHO as the country with the fastest growing population of Diabetic patients.
Diabetes Mellitus is also a maharoga (major disease) because it affects most part of the body and every cell of the human physiology. The ancient Indian physicians described not only
the sweetness of urine as one of the major symptoms but also the relationship of the disease with
disturbance of the 5 sheaths of the body – annamaya kosha{Food sheath}, pranamaya kosha{Energy sheath}, manomaya kosha{Mind Sheath}, vijnana maya kosha{Intalectual Sheath} and anandamaya kosha{Bliss Sheath}.
All classical texts describes prameha. The word prameha derived from the root mih sechane meaning watering that means dilution of everything in the body not only urine).

Aetiology
The main causes of prameha (diabetes) are lack of exercise and improper food habits in excess food intake which falls in the category of ushna, snigdha and guru are the primal cause of this disease – fish, curd are good examples. Foods that increase kapha, medhas and moothra are the etiological factors for prameha.
Yashcha kinchith vidhiranyepi sleshma medho moothra
samjananam sa sarva: nidana vishesha:

Physical Classifications
For the management of this disease – prameha (diabetes) can be listed in two categories:
1) Apatharpana uthaja prameha describing the lean diabetic and
2) Santharpana uthaja prameha relating the obese diabetic.
Aetiological classification of diabetic patients
1) Sahaja prameha (congenital)
2) Apathyanimittaja prameha (due to over eating and poor habits)
The similar classification can be found in Bhela Samhitha
1) Prakruthi Prabhaavam
2) Narasya Swakrutham

Dosha classification

Though prameha is a tridoshaja vyadhi, the relative predominance of any one dosha and dooshya enables its classification in to Vathaja, Pithaja and Kaphaja pramehas.
These have further been classified in to twenty sub categories in all the three classics of Ayurveda. Kaphaja and Pittaja prameha have been sub classified in to ten types and six types
respectively. These sixteen types have the physical characteristics of urine that is colour, density
and volume depending up on the different gunas of Kapha and Pitta. Vataja prameha has been
sub classified in to four types depending up on dhathu being excreted through urine.
The above 20 types are classified on the basis of colour and physical characteristics of urine.
The above 20 types of prameha are the different types of prameha can also be correlated with a
systemic urological and nephrological conditions. The above theory is well described by all
acharyas by general prodromal symptoms for all types of pramehas in which sweetness of urine
is the common and important symptom. In our practice we could be classify prameha according
to dosha predominance. They are
1) kapahja,
2) pithaja,
3) vathaja,
4) kapha-pithaja,
5) kapha-vathaja,
6) pitha-vathaja, and
7) vatha-pitha-kaphaja.
In these types sannipatha, kevala vathaja and some stages of kapha-vthaja and pitha-vathaja
can be considered as IDDM. And others are considered as NIDDM.

Poorva Roopa
Prodromal Symptoms of prameha have been explained in detail by all the acharyas
especially in Brihathrayies
They are as follows
1. Sweda Profuced sweating
2. Angagandham Foul smell of the body
3. Anga shidhilathwam Looseness the body
4. Sayyasna swapnasukhabhishangithwam Feeling of lethargy
5. Hridayopadeham Feeling of some thing coated
or heaviness of Hridaya
6. Netropadeham Feeling of some thing coated on eyes
7. Jhwopadeham sensation of a coated
tongue
8. Shravanopadeham Feeling of coating on ears
9. Anga ghanathwam Heaviness of body parts
10. Keshathivridhi Excessive growth of hairs
11. Nakhathivridhi Excessive growth of Nails
12. Sheetha priyathwam Affinity towards cold
13. Gala shosham Dryness of throat
14. Thalu shosham Dryness of palate
15. Asya madhuryam Sweet taste in mouth
16. Karadaham Burning sensation of palms
17. Pada daham Burning sensation of soles
18. Moothra madhuryam Sweetness of urine

General Features
The characteristic features of all types of prameha are PRABHOOTHA and AAVILA
MOOTHRATHA & MEDO DUSHTI LAKSHANAS – { excessive urination & turbidity in urine
and symptoms of vitiated medodhatu
Prameha upadravas {Complications of prameha}
Doshas which are involved in pathogenesis of the disease. This may further complicate
the problem and must be considered in the management of the original disease, that is called
upadrava. Individual suffering from prameha usually seeks to doctor’s help when the
complications have developed. Fatigue, excessive thirst and excessive urination are some of the
symptoms for which the diseased person approaches physician. Susrutha has described
prameha complications according to dosha pridominance. Briha Thrayees have described
prameha pidaka as a major complication of prameha. Sussrutha has mentioned
“Malabandhata” (constipation) as a commonly observed complication as the body of the
diseased person is loaded with meda hence they do not respond to common purgatives in usual
doses. Modern Physiological theories attribute this complication to the involvement of
autonomous nervous system.
The following symptoms under each category of kaphaja, pithaja and vathaja describes
the dominant element in each diabetic patient. Doshas which are involved in the pathogenesis of
the disease may further complicate the problem and must be critically considered in the
management of the original disease. This element in the treatment is called upadrava. In most cases it is only after the complication have developed, individuals suffering form prameha seek a physician’s advise.
Sustrutha notes that Dosha predominance is a primary factor in prameha complication.
Susrutha documents that ‘malabandhata’(constipation) is a complication of this disease, because
the individual has a concentration of meda. The average doses of laxatives are not effective in
these cases.
Brihathrayees (Susrutha is one of the Brihathrayee writers) have described prameha as
pidika (diabetic carbuncle) as a major complication of prameha.
Kaphaja
Avipakam – indigestion
Aruchi – Loss of appetite
Chardi – Vomiting tendency
Athinidra – Excessive sleep
Kasam – Cough
Peenasam – Cold with running nose
Pittaja
Vasthimehanyotoda – Pain in Bladder & urinary path
Mushkavatharanam – Pain in testes
Jwara – Fever
Daham – Burning sensation
Trishna – Thirst
Amlika – Acidity
Moorcha – Giddiness
Vitbhedanam – Loose Motion
Hridayashoola – Pain in heart region
Nidranasam – Loss of sleep
Vathaja
Udavartham Upward movement of vatha.
Kambam Tremor
Hridgraham Gripping pain in chest region
Lolatha Affinity
Soolam Pain
Anidratha Insomnia
Sosha Wasting
Kasam Cough
Swasam Difficulty to breath
Badhapureeshathwa Constipation

Prognosis

This classification has been given by Charaka. The three types of prameha.
1. Sadhya – curable
2. Yapya – Palliable
3. Asadhya – Incurable
Sadhya: Describes patients who have been diagnosed very early in the onset of prameha. In
this category of patients , there can be those who are sthoola[ obese] and the origin of their
disease is in apathyaja [poor living habbits]
Yapya: Patients under this catagory have Pittaja prameha & certain types of kaphaja
prameha.How ever Yapya {palliable} helps control the disease with treatment
Asadhya: Describes the incurable version of prameha & inherited diabetes.Sahaja patients
suffering from this veriety are Krisha {lean}
Involvement of ojus in Prameha
Ojus is the essence of life, an extract of the seven dhathus {Elements}represented as bala
{strength }of the body. The ojus in a healthy person determines the physical, Psychic, sensory
motor functions of the body. The biochemical component of the body which is reddish, white,
slightly yellowish in colour residing in heart and other vital organs of the body. If ojus is
distrubed, degeneration will be fast and result in decreased life span. In prameha the ojus (life
essence is expunged from the body through all navadwaras especially through urine & sweat.)
Ojus gets imbalanced in prameha in two ways:
1) Through obstruction in blood vessels {srothorodha}
2) Degeneration of the body components is dhatu kshaya this can cause both cardiac & nervous system disorders.all this is ojakshaya meaning an imbalance in Ojus.
Management of Prameha
According to Ayurveda the line of treatment of prameha is strictly on individuals
constitution. A special case sheet to analyse diabetes is developed as follows

1) The prakrithi of the patient
2) Dosha predominance of disease
3) Dooshya vitiation
4) Obstruction in srothus
5) Manasika Prakrithi
6) Ahara & Vihara
7) Hereditary factors etc…
This case sheet gives the profile of the patient & the pathology of the disease in accordance based with classical diagnostic skills in accordance with the classical way of diagnosis. After grouping the patient into different prakriti, we were able to fix the line of treatment according to the types of the disease.
In general Type 1 Diabetes Mellitus {Vataj prameha}Patients are advised to have Bhrimhana medication & diet which increases dhathus in the body

Line of treatment
In Type 2 Diabetes, obese diabetic patient with optimal body strength having intense increase of doshas, Purification of the body is advocated This is dependent on dosha predominance {Kaphaja are adviced to have emetics, Pittaja are advised to have purgation.}
1) Snehanam { prescription of oils internally & externally
2) Sodhana {Purification therapy under three catagory}
a. Vamanam
b. Virechanam
c. Vasthi (This process is the application of medicine through the anal route.This is indicated only in specific condition
3) Samanam
4) Pathya – Apathyas
5) Vyayamam (exercises)
In strong prameha patients,but with increased doshas, sodhana chikitsa is prescribed.
The Purification Therapies are the foremost treatment in this condition. Snehana karma should be done before giving sodhana chikilsa. Generally swedana is contra indicated in Prameha as swethathi pravruthy (profuced sweating) is one of the main symptom of prameha. Moreover swedana induces kleda which is a causative factor for this disease. Different snehanas
(oliations) are advised in different stages of prameha.

In our classical texts there are prescriptions of medicated ghees and oils (dhanwantharam ghrutham, thrikandakathi ghrutham are some of them).
After snehana, one should undergo virchanam or vamana or both.This is determined on the predominant doshas. This can be done by classical shodhana oushadha. After shodhana,shamana is advised. The drug of choice must be both dosha shamana and roga shamana.

Type of Prameha Drug of choice (name of kashayam)
Kapha
Pitha
Vatha
Bhadrashree Kashyam
Chavyadi Kashayam
Chathusaram Kashayam
Thrijathakam Kashayam
Khadirathi Kashayam
Musthaabhayadi Kashayam
With the above shamana medications some more effective yogas also can be given for
better results. They are:
a) Diarid Powder
b) Diamel Powder
c) Melhar Powder
d) Meha Liquid
In hyper cholesteremic conditions Daru haridrathi choornam is found effective.
In neuropathy conditions Elagulgulu choornam and,.
In dhathukshaya condition, Silajathu kalpam is advised for better results
With this classical line of treatment, we are able to withdraw modern hypoglycemic
medicines gradualy.
Snehana and shodhana must be repeated in a definite intervals; depending upon the condition
of the disease.

The drastic disease diabetes can be controlled by giving comprehensive attention to 3 aspects
They are
1) Ahara (Diet)
2) Vihara ( Exercise)
3) Aushadha (medicine)
The role of ahara & Vihara are equally or even more important in diabetes to control
blood sugar level as well as to prevent complications of this disease .In all classics, ahara
dravyas are described in detail & they cover all the food groups are noted in the following table:

Ahara group Name of pathya ahara
Cereals
Pulses
Vegetables
Fruits
Seeds
Flesh
Yava -Barley{ Chenopodium Album}
Godhooma -Wheat
Shyamaka
Kodrava
Bajara
Mudga { Green gram}
Chanaka { Gram}
Thiktha shakas
Medhika
Nimba { Azadirachta Indica}
Karavella { Momordica charantia}
Patola {Trichosanthas Anguina
Rasona -Garlic
Udmbara {Ficus racemosa}
Jambu{Black berry}Syzygium cumini
Tala phala {Borassus flabellifer}
Kharjura { Phoenix sylvestris}
Kamala { Nelumbo nucifera}
Utpala {Nymphoea Stellata}
Harina –Deer flesh
Shashaka –Rabbit
Birds like Kapotha,Titira
Liquor
Oils
Old sura {Old wine}
Mustard
Ingudi {Balanitis aegypotiaca}
Ghritha may be used in pithaja prameha

Ayurveda defines mental health as a state of mental, intellectual and spiritual well-being. “A complete and foolproof definition and interpretation of the mind is impossible to provide…Yet ayurveda has attempted to examine every detail of the mind’s attributes with fair success. The concept of health in ayurveda encompasses not only the physical and mental aspects but also the spiritual aspect, which is missing in the modern psychological discourse,The mind is functionally divided into ahankara (ego), ichha (desire, will) and buddhi. Ichha, directed by ahankara, controls the mind. Buddhi, or the intellect, takes the decisions.

Bhutavidya is the special branch of psychiatry in ayurveda dealing with mental diseases. Some scholars interpret ‘bhuta’ to mean ghosts and spirits who cause abnormal psychological conditions. Others say ‘bhuta’ represents microscopic organisms like viruses and bacteria. Bhutavidya also examines past life karmic causes, which have no explanation in terms of tridosha. Mental disorders are generally divided into doshonmada (physical basis) and bhutonmada (purely mental basis).

Elements of Ayurvedic Psychology
Charaka in his treatise Charaka Samhita, describes eight essential psychological factors that are negatively affected in various ways in all psychiatric disorders. The psychopathological condition is a function of these factors, which are manas (mind), buddhi, smriti (memory), sajna jnana (orientation and responsiveness), bhakti (devotion), shila (habits), cheshta (psychomotor activity) and achara (conduct). Compared to other major ayurvedic texts like Sushruta Samhita, and Ashtanga Hrdayam, Charaka Samhita gives more emphasis to the view of life as a self-aware field of pure consciousness and natural intelligence where the knower and the known are one.

Signs of Mental Health as per Ayurveda
o Good memory
o Taking the right food at the right time
o Awareness of one’s responsibilities
o Awareness of the self and beyond self
o Maintaining cleanliness and hygiene
o Doing things with enthusiasm
o Cleverness and discrimination
o Being brave
o Perseverance
o Maintaining cheerfulness irrespective of the situation
o Fearlessness in facing situations
o Sharp intellectual functioning
o Self-sufficiency
o Following a good value system
o Ability to proceed steadfastly against all odds.

according to ayurveda, the greatest factor in a person’s sensitivity to stress is a substance found within all cellular tissues and the mind, called ojas. Ojas is the vital essence of the immune system and provides the mind with both stability and contentment. The body produces ojas through digesting nourishing foods. A nourishing diet combined with excellent digestion is the key to building ojas. Ayurveda greatly emphasizes proper digestion. This includes selecting the proper foods for a person’s constitution and eating properly. Long-term problems with digestion and elimination deplete ojas, which is protected by instituting a lifestyle that avoids overindulgence, includes sufficient rest and reinforces self-love.
Prana is the subtle energy behind all mind/body functions and governs higher states of consciousness. Tejas confers inner radiance and higher perceptual capacities.

Primary psychological conditions caused purely by mental disorders are kama (lust), krodha (anger), lobh (greed), moha (delusion), irshya (jealousy), mana (pride), mada (euphoria), shoka (sorrow, grief), chinta (anxiety), udvega (neurosis), bhaya (fear), harsha (happiness). The psychiatric conditions caused by a combination of physical and mental (psycho-physical) disorders are unmada (psychosis), apasmara (convulsive disorder), apatantraka (hysteria), atattvabhinvesha (obsession), bhrama (illusion, vertigo), tandra (drowsiness), klama (neurasthenia), mada-murchha-sanyasa (loss of sensory perception leading to coma), madatyaya (alcoholism), gadodvega (hypochondriasis).

The third classification consists of prakriti or personality disorders. There are sixteen manasa prakriti (psychological personality) representing sixteen types of behavioral traits.

Other conditions are buddhimandya or mental retardation of varying degrees, jara-janya-manasa vikara (psychiatric problems of the aged or gerontological disorders), and manodaihika vyadhis or psychosomatic diseases where the cause of disease is mental but the manifestation is somatic.

Ayurvedic Treatment Methods
In Ayurveda, no two patients are treated alike, and there is no mind/body dualism. Ayurveda implies that whatever affects the body has its effect on the mind and vice versa. Ayurveda treats individuals according to their unique physical constitution indicated by the combination of tridosha along with the mental, social and environmental conditions that affect them.

The focus is on prevention of illness, promotion of health and longevity for which Charaka and Susruta recommended a life-style consisting of dinacharya (daily) and ritucharya (seasonal activities), involving diet (ahara tatva), vyayam (exercise), meditation and virtuous qualities (sadvrutta). Ayurveda prescribes the ayurvedic daily routine, beginning with abhyanga (oil massage), which removes toxins and stimulates the flow of natural intelligence in the body. Transcendental Medit-ation that dissolves deep-rooted stress and promotes harmony, creativity and clarity of mind through bliss consciousness, is an essential component of this routine. A proper diet in tune with the ayurvedic body type is also important.

The panchakarma measures used in the mental hospital are:
o Vamana-induced therapeutic vomiting.
o Virechana-purgation through therapeutic laxative, providing symptomatic relief of mental illness.
o Vasti-enema therapy. Nirooha Vasti cleanses toxins from the dhatus and removes naturally accumulated body wastes from the colon.Anuwasana Vasti is to be retained in the body for a longer period for effectiveness.
o Nasya-Nasal medication acts as a purificatory aid to the head where major sensory faculties are located. The clarity of these faculties(indriya prasada) leads to clarity of mind.
Special Techniques used Include:
o Shirodhara-medicated water, herbal oils and medicated milk are poured on the forehead through a special method for 30 to 45 minutes. It reduces anxiety, depression and mental stress and rejuvenates the central nervous system.
o Shiro Vasti-keeping herbal oil in a cap fitted on head.
Panchakarma therapy is followed by samana or purification treatment with oral medicines including herbal powders.
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मैंने कुछ माह पूर्व ही सोच लिया था की में इस बार अकेला ही चवनप्राश बनाऊंगा परन्तु भारत इस बार भी मेरे साथ share करना चाहता था. परन्तु मैंने कुछ % की बात की तो वेह भी दूर हट गये. परन्तु इस बार मेरे पास पैसो की अत्यधिक तंगी थी. लगता नही था की यह कार्य पूर्ण हो पायेगा परन्तु भगवन जी की कृपया से सभी कार्य समय अनुसार ठीक से होते गये.

आंवलो के लिए सर्वप्रथम मैंने Karnal मंडी में पूछा तोह लगभग 12rs का भाव था. 3 तारिक को में व् बहादुर संधू की किरमिच व् नजदीक के गाँव में भी गये परन्तु कोई काम नही बना अंतत : 5 तारिक को Reck से आंवलो की 5rs प्रति किलो क भाव से व्यवसाय हुआ. लगभग 15kg आंवले 5rs के भाव से Reck से खरीदे और लगभग 33kg आंवला 4.50 के भाव से मंडी से खरीदा. उसी दिन रात्री में लगभग 35kg. आंवला Karnal ले आया व् सुबह भारत और मनोज दोनों 15kg. आंवला ले कर आये. परन्तु यहाँ से vicky ने 1000rs. देने की बात हुई थी वह व्यवस्था नही हो पायी और उस दिन काम शुरू नही हो सका भारत वापिस चला गया. इसी दिन रात्री तक मम्मी ने 800rs. व् मिनाक्षी की मम्मी ने 300rs. व् हरीश जी ने 300rs. का वादा किया. 7 तारीख को प्रात : मैंने संजय को 1kg. लकडिया 100rs की उत्तम टाल से लेकर दी फिर में पंडित हरबन लाल से द्रव्ये लेने गया वहां मैंने सभी द्रव्ये अलग अलग पर्ची डाल कर लिए जहाँ से मैं 1.30 पर फ्री हुआ. तब तक भारत भी पानीपत से आ चूका था. घर आ कर हमने भोजन किया आंवले ख़राब न हो इसलिए मैंने 6 तारीख को उन्हें पानी में डाल कर रखा हुआ था. इसके पश्चात हम हरीश जी से पैसे ले कर गुड़ मंडी में गये वहां से तिल तेल व् पोलाथीन खरीदे. फिर वापसी पर किसान देरी से घी खरीदा. रास्ते में एक साइकिल वाले ने टक्कर भी मारी परन्तु भगवन की कृपया से घी बहुत कम गिरा और बच गया. फिर चौहान से शहद लिया सेठी से 35kg. चीनी व् सरदाना से 7kg. चीनी ली. नवीन टेंट से 2 पतीले व् राज स्वीट से खोंचा लिया.सांय 6.30 भारत मंदिर हो कर आये. आकर हमने आंवले उतार दिए व् पानी छान लिया, आंवले अलग कर लिए. फिर हमने क्वात के लिए 106 ltr. पानी डाल कर उसमे सभी द्रव्ये डाल दिए. इसके पश्चात भोजन किया. फिर हमने पिस्टी निकाली शुरू की परन्तु काफी देर मेहनत करने के बाद बहुत कम पिस्टी निकली ! काफी देर मेरे दिमाग में आता रहा की आंवलो को एक बार फिर से उबाला जाये परन्तु सभी इन्कारते रहे ! इसी बीच नए-2 experiment करते रहे जैसे juicer में आंवले डाल कर पिस्टी निकालने की कोशिश की ! Mixy में डाल कर पिस्टी बनाने की कोशिश की ! द्वरी सोटा से भी कोशिश की परन्तु कोई भी कामयाब न हुआ ! रात्री के लगभग 11 बजे हमने आंवलो को फिर से उबाला व् पानी बीच में ही रहने दिया और गरम – गरम आंवलो को जाली पर रगड़ने लगे जिससे पिस्टी का कार्य तेजी से होने लगा ! जो पानी आंवलो से बचा वह भी हमने कवाथ में डाल दिया ! लगभग प्रात: 4  बजे हमने पिस्टी भूनना आरम्भ किया! सर्वप्रथम घी व् तिल तेल डाला ! अच्छी तरह गर्म होने पर धीरे धीरे पिस्टी डाली इसमें कम से कम 3 व्यक्तियों की आवश्यकता रहती है एक पिस्टी गलने वाला , 2 मिलाने वाले. यह कार्य बहुत ही सावधानीपूर्वक करना पड़ता है अन्यथा छींटे लग सकती है . पिस्टी भूनते हुए अग्नि की तरफ ख़ास ध्यान रखना आवश्यक है.अन्यथा  चिपक सकती है या तेज होने पर छींटे मार सकती है जिस से नुकसान हो सकता है धीमी धीमी अग्नि जलाए. जिसमे धुआं बिलकुल न हो अन्यथा काम करने में दिक्कत रहती है पिस्टी भूनते समय शरीर को पूर्णतय ढांप लेना आवश्यक है क्यूंकि बुलबुले फूटते है व् छींटे मारते है जो गरम होने पर शरीर क किसी भी अंग को जला सकते है पिस्टी भूनते समय 3  व्यक्तियों की तो कम से कम आवश्यकता रहती है यदि अग्नि माध्यम हो तो पिस्टी भूनने में लगभग 7-8 घन्टे लगते है

पिस्टी चूल्हे पर रखने के बाद हमने क्वात की तरफ ध्यान दिया व् अग्नि तीव्र कर दी. ये दोनों कार्य लगातार चलते रहे क्वात जब चतुर्थाश शेष अर्थात 28-30 kg. रह गया तब इसे उतार लिया इसे 4  गुना मोती तह वाले मलमल क कपडे से छान लिया इसे फिर से अग्नि पर रख कर इसमें 42 kg. चीनी डाल कर चाशनी क लिए रख दिया. चाशनी तैयार होने पर हमने परीक्षा की एक गिलास में पानी भर कर ऊपर से एक बूँद चाशनी की टपकाई वह सीधी नीचे जाकर बैठ जाती थी घुलती नही थी हाथ पर 2 तारे आती थी लगभग 12.30 पर पिस्टी भी भुनकर तैयार हो गयी उसका रंग हल्का भूरा अर्थात मटियाला रंग था तथा वह घी छोढ़ रही थी अब दोनों को बड़ी सावधानीपूर्वक मिलाया. जग से चाशनी को पिस्टी में धीरे-धीरे मिलाया. 2 व्यक्ति mixing करते रहे. एक व्यक्ति जग से डालता था जब तक एक जग नही mix होता था तब तक दूसरा नही डालते थे. इस प्रकार पूरी चाशनी मिला दी बाद में taste किया तो खटास महसूस हुई तब हमने 6kg. चीनी की चाशनी बना कर उसमे मिला दी व् ठंडा होने के लिए रख दिया. लगभग 3 बजे दोपहर से उसे हिलाते रहे और रात्री के 8 बजे तक खूब हिलाया व् रात्री भर ठंडा होने क लिए रखा सुबह काफी देर हिलाने के बाद प्रक्षेप द्रव्य मिलाने प्रारंभ किये . वंश लोचन निश्चित मात्रा से अग्र मात्रा में डालना चाहिए. शेष द्रव्य पूरण मात्रा में ही डाले और सभी द्रव्यों को पूर्णता : पीस कर बारीक ही डाले . कोई पदार्थ waste न जाने सके . तब चवनप्राश की सुगंध व् स्वाद उत्तम बनता है इस तरह चवनप्राश बनकर तैयार हो गया व् बाद में packing करके बेचना प्रारंभ किया. जहाँ तक संभव हो सके packing डिब्बो व् शीशियो में ही करे.!

The movement a pregnant women is admit to hospital The Doctor wants to free himself or herself by operating on the mother to be and facilitating her in delivering the child.The safest and best course is that the doctor should try to avoid the surgery and await a normal birth, and only if it is a complicated case should the doctor opt for surgery, because ultimately the lives of mother and child are paramount.

I (Dr. Manoj Virmani) am an eyewitness to very peculiar cases.Some professional, skilled doctors, who according to their reports and records, having devoted the full nine months of observations of pregnant women who were cases of normal delivery – but when these women were bought to the nursing home for delivery, they were declared to be operative and were put on the operation table.

I and my spouse(Dr. Poonam Virmani) after having been exasperated and disgusted with all these artificial and speedy methods adopted by doctors, were conversely motivated and inspired to seek out a treatment that could be effectively used in transforming complicated cases to normal.

Dr. Poonam Virmani, Ayurvedic Gynaecologist, and i(her husband) ayurveda specialist, became successful in formulating such a treatment, with the strength of mind to learn and research, characteristic of true exponents of the healing arts, they improved upon some of the principles enshrined in the classical context of ayurveda. This treatment is devotion towards women and humanity.

Dr. Poonam Virmani was blessed with a well-built  baby boy child; she first used the treatment herself. Even today at the age of almost five years, he is healthier and more active than other children his age.

Trial Reports :
To date 12o women have used this medicine.
60 women started even much before 8” month.
40 women started on the first day of 8” month.
All the 100 women gave birth to healthy children without any pain & complications.
20 women started medicine in the 9” month or a few days before the delivery, and the results were not very promising. There were some benefits, one of them start getting the proper flow of breast milk.
ADVANTAGES OF NORMAL DELIVERY
1. Mother and child born are interlocked in mutual feelings of love and devotion.
Breast milk flow is sufficient.
2. Lessening of pre-delivery pain increases blood circulation in both mother and the child that is in the womb, and also increases the immunity of both.
3. The child is active.
4. Beauty shines on the mother.
5. No incisions on body of the mother.
6. Expenses are much less than in the case of surgery.

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11. Hence in the season of the snows, i.e. winter, one should take unctuous, acid and salt juices of the flesh or fatty animals of the aquatic and wet land groups.
12. One should take the spit-roasted flesh of the burrowing and the tearer groups of animals, followed by a potion of madira and seedhu wines and honey.

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1. We shall now expound the chapter entitled “ the seasonal dietary and Regimen of Man”

2. Thus declare the worshipful Atreya.

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