Premature Ejaculation Cure through Herbs

Every man in this world desires to love his beloved and express his love to her in the most different way. But there might occur some problem that stops you in achieving this wonderful feeling. In contrast to it, it may become the cause of constant tension in the relationship you have with her. She might feel unsatisfied with the love you give to her and desires more from you. 

More then any other disease premature ejaculation is the biggest sexual problems males suffer from. Premature ejaculation is a serious issue worldwide with over 40 % of males suffering from this problem. Premature ejaculation can be defined as the inability to control the early ejaculation of sperm in the process of sexual intercourse. In more precise definition it can be defined as the condition in which a male is not able to make a women achieve her orgasm in more then half the sexual encounter he has with her. 

The cause of premature ejaculation can be both physical and psychological. If we talk about today’s era this is more often caused due to physiological aspect than to the physical aspect. This is stated so as most of the work done in today’s world has become more and more inclined towards the application of or mind rather than the physical activities. This leads to stress and tensions that are regarded as on of the major cause of disturbances in our physiology as compared to anatomy.

But you might be surprsised to know that ayuveda the worlds most ancient medical science has herbs that are every effective in treating various diseases like premature ejaculation to the most optimum level to make your love life happy and youthful. 

Below are few ayurvedic herbs that are widely used not only in treating but also in curing premature ejaculation. These are :-

Ashwagandha (winter cherry, withinia somnifera) - an herb popularly known as Indian ginseng is an herb that has been used since centuries to cure problems of male health and also to increase his vigor. Ashwagandha has been the herb of choice for treating any kind of deformity in the body and also is very effective in treating a diseased body. Ashwagandha is used both as rasayana (rejuvenator) and Vaajikarna (aphrodisiac agent). It not only increases the physical stamina but also helps in enhancing the sexual life. Ashwagandha is said to increase the libido and is very helpful in treating diseases like impotence, erectile dysfunction and premature ejaculation. It is so wonderful herb that Maharishi Charka has mentioned this herb in very first chapter of charka Samhita. 

Kavach beej (cowhage, Mucana pruriens) – it would be worth saying that Kavach beej are one of the best sex stimulant this world has. Kavach beej is popularly known as cowhage as it is found growing wild in Indian subcontinent and also in warmer countries like South America and Africa. Its properties make it as the best herb that helps in treating sexual problems. Kavach beej or Mucana pruriens is a part of almost every herbal Viagra available this time round the globe. It helps in treating premature ejaculation by increasing the stamina in males. It is also helpful in treating the problems of impotence. It is very beneficial in increasing and improving the sperm count. This also helps in enhancing the sexual vigor and ignites the desire to indulge in sexual affairs.

Scientific basis of Indian systems of medicine

Scientific basis of Indian systems of medicine

The question of "scientific" examination and assessment of traditional medicine has been with us for well over a century. There have been extensive debates and scholarly discussions but for the purpose of this article, we will just focus on the following:

*Are there any general criteria based on which we can call a knowledge system as being scientific and if so can traditional medicine be called scientific based on these criteria?

*Most of us who are brought up on a diet of modern western scientific theory and ways of thinking notice that there are a number of factors in traditional medicine different from what we can expect a scientifc system to be. How do we come to terms with this?

Is Ayurveda a science? Let us take the example of Ayurveda as an illustration of traditional medical systems. What are the criteria based on which we can consider Ayurveda as scientific? There can be three types of criteria namely:

Methodological Criteria - It should be based on a sufficiently large body of observational data, and have a comprehensive and rigorous theoretical framework and the basis of legitimisation of all theory should be observation.

Epistemological Criteria - This presupposes that the above method is a legitimate method to acquire knowledge about the subject and the knowledge acquired is always limited and subject to modification in the light of new data.

Sociological Criteria - Society must have a professional community with practitioners of knowledge in the above sense.

Let us have a brief overview to examine Ayurveda based on the above criteria.

The Ayurvedic texts mention of a large number of plants and plant products. The three major texts of Ayurveda list about 700 plants and 1,900 formulations. They discuss animal products from 165 species and a large number of mineral preparations are also mentioned. Quite often we find specific properties given for different parts of plants such as roots, fruits, oils etc. Animal products also encompass a range of animal parts including milk, flesh, urine etc. In fact the Ayurvedic classic Ashtanga Hrdaya states that - "There is nothing in this universe which is not medicinal ..."

Ayurveda has developed its own theoretical framework to understand the structure and properties of all material things based on the theory of Pancha Mahabhutas (the five primordial elements) which analyses all the constituents of the universe based on the sensory organs that are employed to detect them. They have a theoretical framework based on the three doshas namely Vatha, Pitta, and Kapha to understand health and disease. The Ayurvedic Materia Medica lists the properties of literally thousands of plants as well as hundreds of animals and mineral products based on Ayurvedic concepts.

Ayurvedic literature contains adequate recognition and explicit statements on the limitations of the knowledge systems and its domain of applicability. Ayurvedic texts give indication that this knowledge system is the product of an active community of physicians that has well established norms to govern itself. There are rules regarding discourses between physicians, admission of students into the fold, ethics of practitioners and manners of settling disagreements and disputes. In fact it is interesting to see that much of the treatise of Charaka Samhita is in the form of a symposium wherein groups of Ayurvedic scholars take up a series of topics for discussion.

Thus there is every indication that Ayurveda is indeed a scientifc knowledge system by all the above criteria.

However, to the modern trained mind there are a lot of questions and doubts since the manner of discourse and presentation of knowledge in Ayurveda is vastly different from modern sciences. Some of these pertain to issues such as - can we examine Ayurvedic tenets by modern scientifc systems and validate them, what kind of experiments do people make in Ayurveda, how do they measure and quantify things and above all are traditional medical theories changing and evolving to meet the changing situation in the manner of modern medical theories. We shall try to answer some of these questions.

Is it possible or necessary to test and verify the truth of Ayurvedic prescriptions based on modern medical research. A classic example is the study of the root Sarpagandhi (Rauwolfia serpentina) by modern chemical methods. This research succeeded in isolating an alkaloid which was named as Reserpine. Observations have shown that Reserpine has several side effects which are not observed with the Ayurvedic preparation using the root. Simultaneously, the use of huge amounts of this root for extracting Reserpine on a commercial scale has rendered this plant scarce and has put it outside the reach of the ordinary village Vaidya and Ayurvedic practitioners. Hence the use of - modern research techniques must be taken up with due caution.

Experimental method

The essence of the modern laboratory method is to isolate any problem from its environment, to eliminate the interlinkages that it has with diverse other factors in nature and to reduce it to the minimum possible number of "controllable" parameters. After this, the parameters are varied (generally one at a time) and its effect on the system is studied.

In contrast, the traditional approach attempts to solve problems by taking them in their entirety with all their interlinkages and their complexity. This method of solving problems in their natural setting seems to be efficient in providing balanced solutions. The traditional Indian sciences seem to adopt this holistic method of looking at the world in its integrity. It appears that they seek to systematise commonsense and to make it rigorous rather than destroying its essential unity and its multifacetedness. Thus, according to Charaka, science is dependent upon "Yukthi" - a quality of the intellect that enables it to perceive phenomena brought into existence by a multiplicity of causes.

Again it means, using Yukthi to bring together appropriate actions and material at the appropriate time and place. Thus the traditional system even in its theoretical formulation, seeks to find ways of living in good health rather than to dissect it or change it in any major manner. Hence it appears that while traditional sciences are indeed built upon a stupendous amount of detailed and minute observations, experiment (in the modern laboratory sense of the word) perhaps does not have a clear counterpart in Ayurvedic tradition.

Measurement and quantification

Measurement and quantification are indeed present in traditional sciences though they occur in a manner which is somewhat different from the modern notions on the matter. Most measurements made in traditional medicine use units which are normalised to a given individual. For example, while measuring the height of a person's body or the length of his limbs, it is expressed in units of Anguli - that is the dimension of a finger of the same person rather than an arbitrary standard external to the individual - like the standard international metre. Such normalised units exist for measurements of not only length but also volume and even for the measurement of time.

The "stagnation of theory" in traditional sciences

A feature of Ayurveda (or for that matter, many traditional scientific systems) that often puzzles anyone trained in modern science is the apparent constancy of the theories. It appears that in key areas nothing has changed for centuries or millennia. It is sometimes said that theories have been fossilised because no growth took place after some "dark ages." It has often escaped the observer that there may be a different approach to a scientific endeavour or a different way of organising science which may lead to a certain "constancy" of the fundamental theories.

The subject of Etiology provides us with a striking illustration of this characteristic feature of Indian thought. That causation of diseases can be by agencies outside of oneself is common ground between Etiology of both Ayurveda and Allopathy; but the analysis of such agencies by Ayurveda and Allopathy shows the characteristic features differentiating the two viewpoints. An analogy may perhaps serve a useful purpose in this context.

Suppose we wish to classify the various invasions of India; we may do it in two ways: in one we may classify the invasions as those by either land or sea or air; in the other we may classify them as those by the Greeks, the Muhammadans, the Europeans and so on.

The first classification is all-comprehensive and applicable for all time; because, all invasions must take place in one or other of these three modes - singly or combined; but, the second classification is applicable only to the present and the past and even that, only so far as it is known; and if there are new invasions in the future by others than those given above, the list will have to be added to, whereas, in the first case, all future invasions will naturally go under one of the three categories that have been laid down for all time as it were.

Invasions of India can be classified in two different ways.

In the medical context, Ayurveda classifies diseases as being those caused by Vata, Pitta and Kapha. Any disease can be understood in terms of how it affects the doshas singly or in combination. Such an approach is useful not only in disease of yore, but also new diseases of today or tomorrow.

There is a need to understand and respect the distinction and uniqueness of each scientific system. There is room for a dialogue between various systems and a need to avoid crude and quick equations or the judgment of one system by another. Various civilisations have evolved sciences, technologies and knowledge systems having their own individual characteristics and bearing the stamp of the world view and values of the society which gave rise to them.Ayurveda constitutes a body of scientific knowledge in the most rigorous sense of the term. An open minded study of traditional systems of knowledge is likely to provide us with a valuable starting point in a quest for a holistic approach not only to Life Science but also in various other areas of human endeavour.

Dr. A. V. Balasubramanian
Special issue with the Sunday Magazine
From the publishers of THE HINDU
Indian health traditions: October 08, 2000

Ayurveda

Ayurveda – Natural system of medicine

Ayurveda is a natural system of medicine that has been practiced in India for more than 5,000 years. It was developed by the seers (rishis) through centuries of observation, experiments, discussion, and meditation. For several thousand years, Ayurvedic teachings were passed down orally from teacher to student. The origins of Ayurvedic medicine are recorded in the Atharva Veda, one of the four Vedic scriptures.1 The first summary of these teachings was put into writing around 1500 B.C. The main sources of knowledge are the three Vedic classics Charaka Samhita, Susruta Samhita, and Ashtanga Hridaya.

Ayurveda is a Sanskrit word made up of two components, ayush meaning life, and veda meaning knowledge or science. Hence, Ayurveda is the “science of life.” The teachings of this ancient system of medicine are written in Sanskrit, the ancient language of India and Hinduism. It is based on Indian (Vedic) philosophy. Ayurveda was the first holistic system of diagnosis and treatment integrating nutrition, hygiene, rejuvenation, and herbal medicine. Ayurvedic medicine considers the human body to be in balance with nature. The body is believed to be a dynamic and resilient system that can cope with all stresses from its environment while maintaining the ability to heal itself.

The main objectives of Ayurveda are:

 

• To maintain and promote health by preventing physical, mental, and spiritual ailments

• To cure disease through natural medicine, diet, and a regulated lifestyle

 

Ayurveda tries to help us live a long and healthy life, achieve our fullest potential, and express our true inner nature on a daily basis. The Ayurvedic classic Charaka Samhita defines Ayurveda as, “the knowledge that indicates the appropriate and inappropriate, happy or sorrowful conditions of living, what is auspicious or inauspicious for longevity, as well as the measure of life itself.”

 

BASIC CONCEPTS OF AYURVEDA

It will be helpful to understand a few important concepts and some Ayurvedic terminology before you decide whether you want to include Ayurveda in your hepatitis C treatment plan. The next few pages provide a brief overview of Ayurvedic concepts on which the diagnosis and treatment of all ailments are based.

  

Pancha-Maha-Bhoota Theory

According to Ayurvedic philosophy, the entire cosmos is made up of the energies of five elements: earth, water, fire, air, and ether (space). Even the human body and herbs are made up of these elements. Collectively, these elements are called pancha-maha-bhootas or material particles. The material particles and the anti-material particles (the spirit) form the cognitive aspect of a living being. The predominance of a particular element(s) determines the characteristics of a thing, whether it is an animal, a person, or an herb. The medicinal properties of a drug or an herb are determined by the characteristics it exhibits. Similarly, depending upon the relative amounts of the elements, each of us exhibits a unique set of physical and mental characteristics. A disease state changes these characteristics. This change is the basis for the diagnosis and treatment of disease. In prescribing a remedy, the doctor chooses a treatment with the opposite characteristics of the disease to counteract the symptoms.

 

 

Tri-Dosha Theory

According to Ayurvedic theory, there are three humors in the body called doshas. These determine the constitution of a person and also the life processes of growth and decay. The doshas are genetically determined. The three doshas are vata, pitta, and kapha. Each dosha is made up of the five fundamental elements. Each dosha is responsible for several body functions. When the doshas are healthy and balanced, this is the state of good health. Imbalances cause disease. Ayurveda recognizes that different foods, tastes, colors, and sounds affect the doshas in different ways. For example, very hot and pungent spices aggravate pitta. Cold, light foods such as salads calm it down. This ability to affect the doshas is the underlying basis for Ayurvedic practices and therapies.

 

Vata

Vata is composed of space and air. It is the subtle energy associated with all voluntary and involuntary movement in the human body. It governs breathing, blinking, muscle and tissue movement, and the heart beat. It is also responsible for all urges. Creativity, flexibility, and the ability to initiate things are seen when vata is in balance. Indecision, restlessness, anxiety, and fear occur when vata is out of balance. Vata is the motivating force behind the other two humors. In modern medicine, the physiological role of vata is in the central and peripheral nervous systems. Vata has a tendency to expand indefinitely and to disturb the nervous activity or the vital forces in the body.

 

Pitta

Pitta is composed of fire and water. It is responsible for all digestive and metabolic activities. It governs body temperature, complexion, visual perception, hunger, and thirst. In a balanced state, pitta promotes intelligence, understanding, and courage. Out of balance, pitta produces insomnia, burning sensations, inflammation, infection, anger, and hatred. Pitta is the humor involved in liver disorders.  Pitta has a tendency to become more liquid and to weaken the digestive and biochemical processes in the body.

 

Kapha

Kapha is composed of water and earth. It provides the strength and stability for holding body tissues together. Kapha is the watery aspect of the body. It provides lubricants at the various points of friction in the body. In balance, kapha is responsible for wisdom, patience, and memory. Out of balance, kapha causes looseness of the limbs, lethargy, greed, and generalized sluggishness or hypoactivity. This dosha maintains body resistance to disease.  Kapha has a tendency to thicken and obstruct the passages of the body and damage the process of lubrication.

 

Sapta-Dhatu Theory

Ayurvedic theory states the human body is composed of seven tissues called dhatus.

• plasma and interstitial fluids (rasa)

• blood (rakta)

• muscle (mamsa)

• fat or adipose tissue (medas)

• bone (asthi)

• bone marrow (majja)

• reproductive tissue (sukra)

 

Kapha is specifically responsible for plasma, muscle, fat, marrow, and semen. Pitta creates blood. Vata creates bone. Diseases of the humors are usually reflected in the tissues they govern. When out of balance, the humors can enter any tissue and cause disease.

 

Malas

The quantities and qualities of the three excreta from the body, sweat (sweda), feces (mala), and urine (mutra), and other body waste products play an important role in the diagnosis and treatment of disease. The Sanskrit word for these waste products is malas.

 

Tripod

Tripod includes the doshas, dhatus, and malas. They maintain health when they are in equilibrium and produce disease when they are not.

 

Srotas

The human body has numerous channels to allow the flow of energy, nutrients, and waste products. These channels are called srotas. Some of the srotas such as the alimentary canal (the digestive channel that runs from the mouth to the anus) are very large. Some are small such as arteries and veins. Others are very minute such as the capillaries, nerve terminals, and the lymphatics. Some srotas carry nutritional materials to the tissues of the body. Other srotas carry waste materials out of the body. The three doshas are present in every part of the body and move through every srota. Blockage or improper flow within the srotas produces ailments. The physical channels are similar to the different systems of western medicine such as the digestive, respiratory, and cardiovascular systems. Diseases are classified according to the systems they involve.

 

Agni and Aama

Poor functioning of the digestive system leads to many diseases. The digestive fire or agni controls the activities of digestion. According to Ayurveda, digestion is the cornerstone of good health. Good digestion nourishes the body. Eating the correct foods makes a big difference in your well-being. Agni helps the body produce secretions and generates the metabolic processes necessary to create energy, and maintain and repair the body.10 Agni is also part of the immune system since its heat destroys harmful organisms and toxins. There are 13 agnis. The activity of agni varies throughout the day. A natural ebb and flow of your digestive fire is necessary for good digestion and immune function, and resistance to disease.

 

The opposite of this process is aama. Aama is defined as imperfectly metabolized food or drugs. In other words, an aama is a toxin that needs to be eliminated from the body. Aama is usually generated in the body because of weak digestive fire or jatharagni.12 It is also believed that aama is produced by out of balance doshas. Aama is mixed up with the tissues and causes disease by clogging the channels. Out of balance pitta, dosha, and poor agni play important roles in the symptoms liver disorders.

 

 

 

Ojas

Ojas is the essential energy of the immune system. It is a unique concept of Ayurveda that embodies a subtle essence of all the tissues in the body. In other words, ojas is the glue that cements the body, mind, and spirit together, integrating them into a functioning individual. Proper agni is required for proper production of ojas. Ojas decreases with age. Low ojas levels cause chronic degenerative and immunological diseases. In western medicine, ojas would be similar to immunoglobulins and other immunomodulators like cytokines. Abnormalities of ojas lead to decreased immunity, making a person more vulnerable to infections including hepatitis.

 

Prakruti and Gunas

The proportion of the humors varies from person to person. One humor is usually predominant and leaves its mark on a person’s appearance and disposition. Based on the predominant humor, every person is born with a unique mind-body constitution called prakruti. Gunas denote a person’s mental make up and are of three types: satva (perfect), rajas (semi-balanced), and tamas (unbalanced). A person’s prakruti is determined at the time of conception. Every person has specific physical, mental, and emotional characteristics. These characteristics are called a person’s constitution. Prakruti must be considered in determining natural healing approaches and recommendations for daily living.

 

DEFINITION OF HEALTH

Ayurveda defines health as, “the equilibrium of the three biological humors (doshas), the seven body tissues (dhatus), proper digestion, and a state of pleasure or happiness of the soul, senses, and the mind.” This definition dates back to 1500 B.C. and is described in Sushruta Samhita, the surgical compendium of Ayurveda.

 

 A balance among the three doshas is necessary for health. Together, the three doshas govern all metabolic activities. When their actions in our mind-body constitution are balanced, we experience psychological and physical wellness. When they go slightly out of balance, we may feel uneasy. When they are more obviously unbalanced, symptoms of sickness can be observed and experienced.

 

 PATHOGENESIS OF DISEASE

Ayurveda asserts that each person is unique, made up of specific characteristics that are his or her own. This means that in order to protect or preserve your health, you need to follow a diet and lifestyle that create balance with your constitution or internal environment. Such a lifestyle keeps the humors at normal levels. Aggravating factors such as diet, climate, seasons, emotions, and lifestyle can make the humors go out of balance. Imbalance weakens the digestive fire and increases the production of toxins. The toxins along with the out of balance humor(s) block the channels and disrupt the energy and nutrition flow to that particular tissue. The result is that the tissue involved in the process becomes diseased. This happens in six stages: accumulation, aggravation, overflow, relocation, manifestation, and diversification.

  

Classification of Diseases

Various diseases are produced by imbalances of specific humors in specific tissues. Diseases are classified as vata, pitta, or kapha disorders, and combinations of these three. Based on the predominant humor, 80 vata, 40 pitta, and 20 kapha disorders have been identified. There is further classification of the disorders based on the physiological systems or srotas involved. Most diseases of the organ systems are further sub-classified and are named after the predominant humor, tissue, or organ involved in the disease process.

Diagnosis of Disease

Diagnosis in Ayurveda is done in eight parts. Disease is diagnosed by taking a detailed history of the causative factors, prodromal symptoms, cardinal signs and symptoms, and the aggravating and relieving factors.20 The affected humor and tissue are identified for treatment. Various methods are used to help acquire information during an assessment. These methods are very similar to other medical disciplines and include questioning, observation, palpation, direct perception, and inference. Techniques such as taking the pulse, observing the tongue and eyes, noting physical symptoms, and examinations of urine and stool are employed during an assessment.21 The pulse is one of the important tools in diagnosing the constitution of an individual and the humors involved in a disease. In some cases, the pulse can identify the stage of the disease. Pulse diagnosis gets more accurate as the Ayurvedic practitioner gains experience.

 

 Prognosis of Diseases

Ayurveda is not a cure for all ailments and all stages of disease. Diseases are classified based on their prognosis.

• Easily curable: recent onset, one humor involved

example - digestive disorders

• Difficult to cure: chronic, one or two humors involved

example - most skin disorders

• Chronic with maintenance therapy: two or more humors involved, or chronic and metabolic diseases

examples - diabetes and hepatitis C

• Incurable: all three humors involved with associated complications

example - cancer

• Terminally ill: the chance of continued life is very bleak

If the first two stages of a disease are not treated properly, they can progress to become a chronic disease with maintenance therapy or could end up as incurable.

 

PRINCIPLES OF AYURVEDIC TREATMENT

The first goal of Ayurveda is health promotion and disease prevention. The second goal is to treat physical, mental, and spiritual illness. Ayurveda teaches that separating mind and spirit from the body creates physical imbalance, the first step in the disease process. It naturally follows that reintegration of mind, spirit, and body is the first step toward healing. The goal of treatment for any disease is to restore the balance of the humors to reestablish a person’s original constitution. This is achieved by adjusting the factors responsible for causing disease. A combination of herbs, body work, and lifestyle changes are suggested for the treatment of a disease or ailment. Dietary advice is also an important component of Ayurvedic treatment. The practitioner will suggest a specific diet that helps eliminate or slow the progression of disease. Finally, yoga and meditation are advised because they are integral to Ayurvedic treatment. Treatment recommendations are based on a person’s constitution, current health imbalances, and the time of year.15, 24

The humors are balanced and toxins are eliminated from the body through cleansing therapies known as panchakarma. Panchakarma is another hallmark of Ayurvedic treatment. Panchakarma is comprised of five parts: emesis, purgation, cleansing enemas, retention enemas, and cleansing nasal medication. After panchakarma, rasayana (rejuvenation therapy) is recommended. This helps enhance immune function and also helps the person have a longer, healthier life.