Upshaya is consideration of the predisposing and relieving factors. It refers to the treatment of the ailment i.e. Aushadhi (medicine), Anna (diet) and Conduct, which is helps to cure the disease.. Treatments are classified as follows:
(1) Hetuviparit (anti factor)
Here Hetu means cause and Viparit means opposite. So this refers to the treatment that is opposite to the factor, which causes the disease. It can be classified according to Medicine, diet and conduct that help disease causing factors to remove.
Hetuviparit aushadhi (Medicine)
They are the medicines that control the ailment.
Example: In Kaphaj fever, dried ginger is the medicine as it corrects the imbalance of kapha dosha in the body, which cures kaphaj fever. Here medicine i.e. ginger is opposite of the factor i.e. kapha dosha.
• Hetuviparit anna (diet)
The diet opposite to the disease-causing factor is called hetuviparit anan.
• Hetuviparit vihara (conduct)
This refers to the type of conduct that controls the disease-causing factor.
Example: Sleeping in day- time disturbs the kapha dosha in the body which leads to kapha (cold and cough), thus the treatment for this is to sleep at night, which controls the disturbed kapha dosha, and ultimately cures the disease.
(2) Vyadhiviparit (anti disease)
Here Vyadhi means Disease and Virparit means opposite. This refers to specific means to cure certain disease. It can be classified into three in accordance with medicine, diet and conduct.
• Vyadhiviparit Aushadhi
These are the medicines specifically for a certain disease.
Example: Kutaj (Holarrhena anti dysenteric) is the specific medicine for diarrhea.
• Vyadhiviparit Anna
It refers to diet specific to the disease.
Vyadhiviparit Vihar
It refers to the conduct specific to the disease.
(3) Hetuvyadhiviparit (anti factor & anti disease)
This refers to the treatment, which is specific to the disease and yet is an anti factor.
• Hetuvyadhiviparit Aushadhi
It is the medicine that controls the positive factor and cures the ailment. One medicine acts both upon cause or factors to remove and disease to cure.
• Hetuvyadhiviparit Anna
It is the diet specific to the disturbed doshas and is specific to the disease.
• Hetuvyadhiviparit Vihar
This refers to the conduct that is specific to control the disturbed dosha and is specific to for controlling the ailment.
(4) Hetuviparitarthkari (anti causative subjective)
This refers to the factors that initially might be supporting the causative factor but helps in curing the ailment at the end. It is also classified into three.
• Aushadhi (medicine)
• Anna (diet)
• Vihar (conduct)
(5) Vyadhiviparitarthkari (anti disease subjective)
This refers to the means, which are supposed to be exaggerating the disease, but it ultimately it cures it.
• Aushadhi (medicine)
Example: Madan phala (Randia dumetorum) exaggerate vomiting Vaman. In the treatment of kaphaj vaman it helps to remove unwanted cough by exaggerating vaman (vomiting).
• Anna (diet)
Example: Milk is a mild laxative which may promotes diarrhea. In dysentery milk helps to remove mucous from the gastro intestinal tract by promoting evacuation. Thus to take milk in dysentery helps in its cure.
• Vihar (conduct)
Example: To promote vomiting (vaman) in the disease vaman (vomiting) helps to remove polluted cough from the body but it relives patient and accurate it.
(6) Hetu- Vyadhiviparitarthkari (anti factor & anti disease subjective)
This type of treatment seems to be anti causative factor and disease promoting but the ultimately it cures the disease.
• Aushadhi (medicine)
Example: According to ayurveda Agru (type of herb) promotes warmth in the skin. Agru is applied on the burns and scalds as its treatment. Inspite of its warm nature it enhances the blood flow to the effected part, which helps in healing.
• Anna (diet)
Example: In a chronic alcoholic patient to avoid withdrawal syndrome, alcohol in small amount is provided.
• Vihar (conduct)
Example; According to ayurveda frozen shoulder develops due to the disturbance in equilibrium of vata dosha. As cold water and the conduct of swimming both may disturb vata dosha. This conduct seems to be disease promoting but during swimming the heat produced by the action get trapped in the effected area (frozen shoulder). This warmth corrects the disturbed equilibrium of vata dosha and ultimately the disease is cured.
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