Experts view the recommendations suggested for maintenance of positive health as protective measures against endogenous - eg. ageing - and exogenous - eg. environmental pollution - afflictions and point out their efficacy in strengthening the cellular function in human body. These observations are comparable with modern concept of Prohost Therapy and use of Cyto-protective Agents of contemporary medicine.
Obviously regular or periodic use of rejuvenative therapy (rasayanachikitsa) also finds a place in the maintenance of positive health because of its therapeutic potentials to delay the process of ageing and also to improve quality of life.
In a nutshell, Ayurveda recommends socio-economic adjustments, modification of personal habits, protection against trauma, control of infection, control of pollution, and prophylatic medication for the maintenance of positive health.
Patient’s regimen (aturavrttam) deals with the curative and palliative measures employed for the medical and emotional care of the patient. It includes definition of the disease, etiology, clinical picture, patho-physiology, prognosis and line of treatment consisting of drugs, diet and life style.
In patient's regimen a condition of disease is caused by either internal (bodily) or external (environmental) factors. Diseases can have somatic or psychic cause factors. Ayurveda insists that more often than not every ailment will have a psychosomatic etiology. More importantly, the therapeutic approach is focussed not exclusively at the ailment as such, but it is directed at the patient as a human being. Thus, the Ayurvedic approach to a patient and his cure is often termed as holistic.
The Ayurvedic therapy is either palliative (samanam) or purificatory (sodhanam). The palliative approach stresses on the use of medicaments. The famous Panchakarma therapies and the supportive Kerala special therapies belong to the purificatory approach. In both cases, proper control of food and behavioural habits is a necessary component for achieving perfect cure.
The human constitution and the condition of his ailment are ensconced in a three-factorial humoural (tridosha) frame-work which itself is a derivation from the five-factorial (panchabhautic) macrocosmic frame-work. Medicaments, the tools for dealing with a condition of ailment, are also perceived to belong to these two axiomatic frame-works.