Aum Gung Ganapathaye Namah
Namo tassa bhagavato arahato
samma-sambuddhassa
Homage to The Blessed One,
Accomplished and Fully Enlightened
In the
name of Allah, Most Gracious, Most Merciful
Ayurveda
A Collection of Articles, Notes and References
References
(Revised: Thursday, November 30, 2006)
References
Edited by
An Indian Tantric
What’s
in a name? That which we call a rose
By
any other name would smell as sweet.
- William
Shakespeare
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8
"... Freely you received, freely give”.
-
Matthew 10:8 :: New American Standard Bible (NASB)
1 “But mark this: There will be terrible times in
the last days.
2 People will be lovers of
themselves, lovers of money, boastful, proud, abusive, disobedient
to their parents, ungrateful, unholy,
3 without love, unforgiving, slanderous, without
self-control, brutal, not lovers of the good,
4 treacherous, rash, conceited, lovers
of pleasure rather than lovers of God—
5 having a form of godliness but denying
its power. Have nothing to do with them.
6 They are the kind who
worm their way into homes and gain control over
weak-willed women, who are
loaded down with sins and are swayed
by all kinds of evil desires,
7 always
learning but never able to acknowledge the truth.
8 Just as Jannes and Jambres opposed Moses, so also
these men oppose the truth--men of depraved minds, who, as
far as the faith is concerned, are rejected.
9 But they will not get very far because, as
in the case of those men, their folly will be clear to everyone.”
-
2 Timothy 3:1-9 :: New
International Version (NIV)
6 As he saith also in another place, Thou
art a priest for ever after the order of Melchisedec.
-
Hebrews 5:6 :: King James Version (KJV)
Therefore, I say:
Know your
enemy and know yourself;
in a
hundred battles, you will never be defeated.
When you
are ignorant of the enemy but know yourself,
your
chances of winning or losing are equal.
If ignorant both of your
enemy and of yourself,
you are sure to be
defeated in every battle.
-- Sun Tzu, The Art of War, c. 500bc
There are two ends not to be served by a wanderer.
What are these two? The pursuit of desires and of the
pleasure which springs from desire, which is base, common, leading to rebirth,
ignoble, and unprofitable; and the pursuit of pain and hardship,
which is grievous, ignoble, and unprofitable.
- The Blessed
One, Lord Buddha
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References
Ayurveda
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Reference
Ayurveda
http://indianmedicine.nic.in/html/ayurveda/ayurveda.htm
A perusal of its several classical treatises
indicate presence of two schools of Physicians and Surgeons and eight
specialities. These eight disciplines are generally called "Ashtanga
Ayurveda"
and are :-
Internal Medicine(Kaya Chikitsa)
Paediatrics(Kaumar Bhritya)
Psychiatry( Bhoot Vidya)
Otorhinolaryngology and Ophthalmology(Shalakya)
Surgery( Shalya)
Toxicology( Agad Tantra)
Geriatrics(Rasayana)
Eugenics and aphrodisiacs(Vajikarana)
...
The Body Matrix
Life in Ayurveda is conceived as the union of
body, senses, mind and soul. The living man is a conglomeration of three humours
(Vata, Pitta &Kapha), seven basic tissues (Rasa, Rakta, Mansa, Meda, Asthi,
Majja & Shukra) and the waste products of the body such as faeces, urine
and sweat. Thus
the
total body matrix comprises of the humours, the tissues and the waste products
of the body.
The growth and decay of this body matrix and its constituents revolve around
food which gets processed into humours, tissues and wastes. Ingestion,
digestion, absorption, assimilation and metabolism of food have an interplay in
health and disease
which are significantly affected by psychological mechanisms as well as by bio-
fire(Agni).
...
Diagnosis
The diagnosis also involves the following
examinations:
General physical examination
Pulse examination
Urine examination
Examination of the faeces
Examination of tongue and eyes
Examination of skin and ear including tactile and auditory functions.
...
Treatment
The basic therapeutic approach is, ‘that alone is
the right treatment which makes for health and he alone is the best doctor who frees
one from disease’.
This sums up the principal objectives of Ayurveda, i.e. maintenance
and promotion of health, prevention of disease and cure of sickness.
Treatment of the disease consists in avoiding
causative factors responsible for disequilibrium of the body matrix or of any
of its constituent parts through the use of Panchkarma procedures, medicines,
suitable diet, activity and regimen for restoring the balance and strengthening
the body mechanisms to prevent or minimize future occurrence of the disease.
Normally treatment measures involve use of
medicines, specific diet and prescribed
activity routine.
Use of these three measures is done in two ways. In one approach of treatment the three
measures antagonize the disease by counteracting the
etiological factors and various manifestations of the disease. In the second
approach the
same three
measures of medicine, diet and activity are targeted to exert effects similar to the etiological
factors and manifestations of the disease process. These two types of therapeutic approaches
are respectively known as Vipreeta and Vipreetarthkari treatments.
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Cross Reference
Stedman
Medical Dictionary 2.0 (1996)
allopathy
A therapeutic system in which a disease is treated
by producing a second condition that is incompatible with or antagonistic to the first.
homeopathy
A system of therapy developed by Samuel Hahnemann
based on the “law of similia,” from the aphorism, similia similibus curantur (likes are
cured by likes),
which holds that a medicinal substance that can evoke certain symptoms in
healthy individuals may be effective in the treatment of illnesses having symptoms
closely resembling
those produced by the substance.
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...
Types of Treatment
The treatment of disease can broadly be classified
as
Shodhana therapy (Purification Treatment)
Shamana therapy (Palliative Treatment)
Pathya Vyavastha (Prescription of diet and activity)
Nidan Parivarjan (Avoidance of disease causing and
aggravating factors)
Satvavajaya(Psychotherapy)
Rasayana therapy(use of immunomodulators and
rejuvenation medicines)
(a) Shodhana treatment aims at
removal of the causative factors of somatic and psychosomatic diseases. The process involves internal and
external purification.
The usual practices involved are Panchkarma (medically induced Emesis,
Purgation, Oil Enema, Decoction enema and Nasal administration of medicines),
Pre-panchkarma procedures (external and internal oleation and induced
sweating).
Panchkarma treatment focuses on metabolic management. It provides needed
purificatory effect, besides conferring therapeutic benefits. This treatment is
especially helpful in neurological disorders, musculo-skeletal disease conditions,
certain vascular or neuro-vascular states, respiratory diseases, metabolic and
degenerative disorders.
(b) Shamana therapy involves suppression of
vitiated humours (doshas). The process by which disturbed humour subsides or returns
to normal without creating imbalance of other humours is known as shamana. This treatment is achieved
by use of appetisers, digestives, exercise and exposure to sun, fresh air etc. In this form of
treatment, palliatives and sedatives are used.
(c) Pathya Vyavastha comprises indications and
contraindications in respect of diet, activity, habits and emotional status. This
is done with a view to enhance the effects of therapeutic measures and to
impede the pathogenetic processes. Emphasis on do’s and don’ts of diet etc is
laid with the aim to stimulate Agni and optimize digestion and assimilation of food in
order to ensure strength of tissues.
(d) Nidan Parivarjan is to avoid the
known disease causing factors in diet and lifestyle of the patient. It also encompasses the
idea to
refrain from precipitating or aggravating factors of the disease.
(e) Satvavajaya concerns mainly with the area of
mental disturbances. This includes restraining the mind from desires for
unwholesome objects
and cultivation
of courage, memory and concentration. The study of psychology and psychiatry have been
developed extensively in Ayurveda and have wide range of approaches in the
treatment of mental disorders.
(f) Rasayana therapy deals with promotion of
strength and vitality.
The integrity of body matrix, promotion of memory, intelligence, immunity against the
disease, the preservation of youth, luster and complexion and maintenance of
optimum strength of the body and senses are some of the positive benefits
credited to this treatment. Prevention of premature bear and tear of body
tissues and promotion of total health content of an individual are the roles
that Rasayana therapy plays.
Diet and Ayurvedic Treatment
In Ayurveda, regulation of diet as
therapy has great importance. This is because it considers human body as the
product of food. An individual’s mental and spiritual development as well as his
temperament is influenced by the quality of food consumed by him. Food in human
body is transformed first into chyle or Rasa and then successive processes
involve its conversion into blood, muscle, fat, bone, bone-marrow,
reproductive elements and ojas. Thus, food is basic to all the metabolic
transformations and life activities. Lack of nutrients in food or improper
transformation of food lead to a variety of disease conditions.
Development and its Status
In
Around 5000 years BC, Rigveda &
Atharvaveda (the ancient books on Indian knowledge, wisdom, culture &
science) contain many hymns on diseases and their treatment by various plants
and other materials.
It
was around 1000 years BC when Ayurvedic fundamentals and its eight clinical
specialities were fully documented in Charaka Samhita and Sushruta Samhita –
the first compendia on Ayurvedic medicine & surgery respectively. In this sense, Ayurveda is
considered to have divine origin representing one of the oldest organised
system of medicine for positive health & cure of human sickness. Making use of systematic
careful observations and documenting detailed experiences over the past several
thousand of years, it has grown into a very comprehensive health care system with
two major schools and eight specialisations. It has a school of physicians and a school of
surgeons referred in literature as ‘Atreya Sampradaya’ and ‘Dhanvantri
Sampradaya’
respectively.
The most important and massive ancient
compilation of the
An equally exhaustive ancient compilation, Sushruta
Samhita exists relating to school of surgery. It deals primarily with various fundamental
principles and theory of surgery. More than 100 kinds of surgical
instruments including scalpels, scissors, forceps, specula etc. are described
along with their use in this valuable document. Dissection and operative procedures are
explained making use of vegetables and dead animals. Descriptions of how to go
about doing incision, excision, extraction and bandaging etc. are detailed in
this compendium. In addition, this document also mentions of such other topics
as anatomy, embryology, toxicology and therapeutics. It also has a
mention of about 650 drugs.
In course of time Ayurveda, which started as a
magico-religious practice,
matured into a fully developed medical science with eight branches which have
parallels in the modern western system of medicine. The growth of these eight specialties
gave Ayurveda another name of Astanga Ayurveda. In the last 50 years of development in
the teaching and training, it has developed into following sixteen specialties .
1. Ayurveda Siddhanta (Fundamental Principals of
Ayurveda).
2. Ayurveda Samhita.
3. Rachna Sharira (Anatomy).
4. Kriya Sharira (Physiology).
5. Dravya Guna Vigian (Materia Medica &
Pharmacology).
6. Ras-shastra.
7. Bhaishajya Kalpana (Pharmaceuticals).
8. Kaumar Bharitya (Peduatrics).
9. Prasuti Tantra (Obstetrics & Gynaecology).
10.Swasth-Vritla (Social & Preventive Medicine).
11.Kayachikitsa (Internal Medicine).
12.Rog Nidan (Pathology).
13.Shalya Tantra (Surgery).
14.Shalkya Tantra (Eye & ENT).
15.Mano-Roga (Psychiatry)
16.Panchkarma.
Some milestones in the Development of
Ayurveda
Divine origin of Ayurveda from Lord Brahma - Dates back to origin of
human race
Mention of various references on Health, Diseases
and Medicinal Plants in Rig-veda and Atharv-veda- 5000 BC
Origin of Attreya and Dhanwantari
Documentation of Charaka Samhita -600 BC
Documentation of Sushruta Samhita- 500 BC
Advent of Muslim Rulers and start of the Decline of
Ayurveda –1100-1800
Resurrection of Ayurvedic system of Medicine under
the rule of Peshwas.-1800 AD
Classes in Ayurvedic medicine opened in
Discontinuation of classes in
Dr. Komar Commission (one-man commission) to make
investigation in indigenous system of medicine- 1917
Indian National Congress Convention at
Mahatma Gandhi inaugurated Ayurvedic and
Mahamana Madan Mohan Malviya established Ayurveda
college in B. H.U., Varanasi-1927
Enforcement of Drugs and Cosmetics Act for
Ayurvedic/Siddha/Unani medicines-1940
Bhora Committee or Health Survey and Development
Committee recognised past services of indigenous medicines but failed to recommend
for its further development.-1943
Chopra Committee recommended systems of old and
modern systems of medicines to evolve a common system of medicine.-1946
Pharmaceutical Enquiry Committee headed by Dr.
Bhatia, for intensive research in indigenous drugs of Ayurveda.-1953
Recommendation of Dave Committee for uniform
standards of Ayurveda education-1955
Establishment of
Udupa Committee set up. It recommended that there is
a need for integrated system of medicine and a training course in Siddha and
Ayurveda-1958
Establishment of Post Graduate Institute of Ayurveda
at
Amendment of Drugs and Cosmetics Act, 1940 for
Indian systems of medicines/drugs-1964
Establishment of Central Board of Siddha and
Ayurvedic Education-1964-65
Setting up of an apex Research Body for Indian
medicine & Homoeopathy, ‘Central Council for Research in Indian Medicine
and Homoeopathy (CCRIMH)’-1969
Establishment of Pharmacopoeia Laboratory for Indian
medicine, Ghaziabad, U.P.-1970
Constitution of Central Council of Indian Medicine
(CCIM) under IMCC Act- 1970 for regulation of education and practice –1971
Establishment of National Institute of Ayurveda,
Jaipur, Rajasthan-1972-73
Publication of Part-I of Ayurvedic formulary
containing 444 preparations-1976
Establishment of Central Council of Research in
Ayurveda and Siddha (CCRAS)-1978
Passing of Amended Drugs and Cosmetics Act
regulating import/export of Indian Systems of Medicine-1982
Setting up of Indian Medicine Pharmaceutical
Corporation Ltd. in Mohan, Almora Distt., Uttaranchal.-1983
Silver Jubilee function of
Second World Conference on Yoga & Ayurveda held
at Banaras Hindu University, Varanasi, Uttar Pradesh-1986
Foundation stone of Jawaharlal Nehru Anusandhan
Bhawan, Institutional Area, Janakpuri,
Establishment of
Creation of separate Department of Indian Systems of
Medicine & Homoeopathy in Ministry of Health & Family Welfare, Govt. of
India-1995
Introduction of Extra mural Research Programme for
accredited organizations with central assistance- 1996
Implementation of Central Scheme in 33 organizations
for development of agro-techniques of important medicinal plants-1997
Maiden participation of Ayurveda alongwith other
systems in
Implementation of Central Scheme in 32 laboratories
for developing pharmacopoeial standards of Medicinal Plants/ ISM
Formualations-1998
Establishment of specialty clinic of Ayurveda in
Implementation of IEC( Information, Education &
Communication) Scheme for NGOs for propagation and popularization of Ayurveda
& other systems-1998-1999
Participation in Mystique
Introduction of Vanaspati Van Scheme for large scale
cultivation of Medicinal Plants-1999
Inauguration of Ayurveda conference at
Gazette Notification for constitution of Medicinal
Plant Board under the Deptt. of Indian Systems of Medicine & Homoeopathy
–2000
Publication of 2nd volume of Ayurvedic
Pharmacopoeia- 2000
Introduction 7 of Ayurvedic Medicines in RCH
Programme-2000
Constitution of Advisory group for research in
Ayurveda –2000
Policy Decision on mainstreaming of Ayurveda in RCH
programme as per National Population Policy-2000
Implementation of Central Scheme of assistance for
strengthening of State Drug Testing Laborites and Pharmacies- 2000-2001
Publication of 3rd volume of Ayurvedic
Pharmacopoeia- 2001
Publication of English edition of 2nd volume of
Ayurvedic Formulary of India- 2001
Maiden participation of ISM tableau on Republic Day-
2001
Exhibition and presentation of Ayurveda during World
Health Assembly, Geneva- 2001
Presentation on evidence based support by Deptt. of
ISM&H before House of Lords, U.K. against Sir Walton Committee’s Report on
status and nomenclature of Ayurveda among Complementary and Alternative systems
of Medicine – 2001
Participation of Deptt. in "Made in
...
Traditional Knowledge Digital Library
(TKDL)
In order to prevent grant of patents based on Indian
Traditional Knowledge, Government of
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“Thou belongest to That
Which Is Undying, and not merely to time alone,” murmured the
Sphinx, breaking its muteness at last. “Thou
art eternal, and not merely of the vanishing flesh. The
soul in man cannot be killed, cannot die. It
waits, shroud-wrapped, in thy heart, as I waited, sand-wrapped, in thy world. Know
thyself, O mortal! For there is One within thee, as in all
men, that comes and stands at the bar and bears witness that there
IS a God!”
(Reference: Brunton, Paul. (1962) A Search in Secret
Amen