Ashtanga Hridaya is the third major treatise on Ayurveda. It was written by Vagbhata around the 7th century (AD 500). It is predominantly based on the teachings of Charaka and Susruta Samhitas though it also gives its own views on different topics. It contains information regarding the two schools of ayurveda, namely the school of surgery and the school of physicians.
Ashtanga Hridaya Samhita is written in Sanskrit in the form of simple and easily understood poetic verses. It contains the salient features of the texts written by Charaka and Sushruta as well as the essence of Ashtanga Samgraha.The book contains about 7120 poetic verses. Mainly focussing on kayachikitsa, Ashtanga Hridaya also discusses in detail about various surgical treatments. The kapha subtypes are first listed and described in this samhita, with exhaustive explanation of vata, pitta, and kapha along with their five subtypes.
This text is considered as a combined form of both the Atreya and Dhanwanthari schools. Many of the ayurvedic medicines are prepared through the methods described in Ashtanga Hridaya.
Ashtanga Hridya Samhita is divided into sutra , nidana, sharira, chikitsa, kalpa, and uttara sthana, and was also written by Vagbhata. It contains 120 chapters and the author quotes Charaka, Susruta Bhela, Nimi, Kasyapa, Dhanvantari and other earlier authors and their works; the chief source, however, is Ashtanga Samgraha. It s a complete but concise description of Ayurvedic medicine.
Astanga Hridaya seems to emphasize on the physiological aspect of the body rather than the spiritual aspects of it like its counterparts—Charaka and Susruta Samhitas. Despite that, the quality and range of its discussions about ayurveda makes it a work to reckon with.
Ashtanga Hridaya Samhita is a systematized text of human illnesses and is a third major treatise in Ayurveda. Astanga Hridaya focuses more on the physiological aspect of the body rather than the spiritual aspects of it.
Ashtanga Samgraha and Ashtanga Hridya, particularly the latter, indicate advancement in knowledge over the two samhitas of Charaka and Susruta. This is particularly noticeable in the new drugs and some of the new surgical procedures that have been introduced.
Ashtanga Hridaya (Ashta = 8; Anga = organ) deals with the 8 angas or organs of the body. namely:
Kaya chikitsa (treats the body)
Baala chikitsa (pediatrics)
Griha chikitsa (psychiatry)
Urdhvanga chikitsa or shalakya tantra (eye, ear, nose and parts above neck)
Salya tantra (surgery)
Damsthra chikitsa (toxicology like treating snake venom)
Jara chikitsa or rasayana chikitsa (rejuvenation therapy)
Vrishya chikitsa or vajeekarana chikitsa (aphrodisiac therapy)
In Kerala (South India), Ashtanga vaidyas are highly respected and believed in. Ashta Vaidyas were Ayurvedic practitioners well-versed in all the eight different branches of Ayurvedic treatment. Kerala is now known for its Ayurvedic centers mainly because of the Ashta Vaidyas.
AKHIL CHENKOTTUKONAM
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Thursday, September 9, 2010
Panchamahabhuta – the constituent of universe
In simple words, the Pancha Mahabhutas refer to the five sense organs. These are the means through which we perceive the external world. They are the eyes, ears, nose, skin and tongue.According to Ayurvedic principles, the Pancha Mahabhutas also help us to absorb the perceived external objects into our bodies as various forms of energy.
Pancha mahabhutas and the universe
Based on the five senses (Pancha Mahabhutas), Ayurveda classifies the entire universe into five groups. The Pancha Mahabhutas of the universe are christened according to their basic qualities as Akasha; Vayu; Agni; Jala; and Prithvi.
The five Mahabhutas also constitute the food and drug ingredients. The respective qualities are realized by the senses in terms of Rasa (taste); Guna (quality); Virjya (potency); and Vipaka (the taste following metabolism and consequent digestion processes).
Ayurveda and Pancha mahabhutas
Technically, every single atom of the human body as well as the outside universe is made up of the five Mahabhutas.
Scientifically an atom is composed of various elements like neutrons, positrons and electrons.
As per the Ayurvedic principles, these elements building up each atom is constituted by the typical attributes of the five Mahabhutas.
The aforementioned different elements constituting the atom are representative of Prithvi Mahabhuta.
The manner in which these elements as well as the atoms stay attracted to each other denote the characteristic feature of Jala Mahabhuta.
An atom is a reservoir of energy. When an atom is broken up, it also produces energy. This potential power of an atom as well as the energy latent in the unbroken atom is Agni Mahabhuta.
The force with which the electrons move, represent the primary characteristic of Vayuv Mahabhuta; while the space in which the atomic constituents travel is the main identity of Akasha Mahabhuta.
It is when the body fails to accomplish the refurbishing and elimination mission, the physique becomes weak -- generally or partially. Enzymatic action is to be blamed for this disorder. Then, we get affected by various types of illnesses.
Explanation of Pancha mahabhutas
The Pancha Mahabhutas theory has been variously explained by the different philosophical schools. Many explanations converge as to the basic concept whereas a few have offered divergently different concepts.
Nonetheless, each one of the theistic philosophical camps agrees with their compatriots in one respect. That common ground of unanimity is one of the basic Ayurvedic principles that the Pancha Mahabhutas constitute the universe.
Mention may be made of the Charaka atheist school of thought; it does not believe in anything that is not perceptible through the naked eye. Hence, it does not accept the fifth Mahabhuta – Akasha (the space wherein the atomic constituents move around).
Pancha mahabhutas and the universe
Based on the five senses (Pancha Mahabhutas), Ayurveda classifies the entire universe into five groups. The Pancha Mahabhutas of the universe are christened according to their basic qualities as Akasha; Vayu; Agni; Jala; and Prithvi.
The five Mahabhutas also constitute the food and drug ingredients. The respective qualities are realized by the senses in terms of Rasa (taste); Guna (quality); Virjya (potency); and Vipaka (the taste following metabolism and consequent digestion processes).
Ayurveda and Pancha mahabhutas
Technically, every single atom of the human body as well as the outside universe is made up of the five Mahabhutas.
Scientifically an atom is composed of various elements like neutrons, positrons and electrons.
As per the Ayurvedic principles, these elements building up each atom is constituted by the typical attributes of the five Mahabhutas.
The aforementioned different elements constituting the atom are representative of Prithvi Mahabhuta.
The manner in which these elements as well as the atoms stay attracted to each other denote the characteristic feature of Jala Mahabhuta.
An atom is a reservoir of energy. When an atom is broken up, it also produces energy. This potential power of an atom as well as the energy latent in the unbroken atom is Agni Mahabhuta.
The force with which the electrons move, represent the primary characteristic of Vayuv Mahabhuta; while the space in which the atomic constituents travel is the main identity of Akasha Mahabhuta.
It is when the body fails to accomplish the refurbishing and elimination mission, the physique becomes weak -- generally or partially. Enzymatic action is to be blamed for this disorder. Then, we get affected by various types of illnesses.
Explanation of Pancha mahabhutas
The Pancha Mahabhutas theory has been variously explained by the different philosophical schools. Many explanations converge as to the basic concept whereas a few have offered divergently different concepts.
Nonetheless, each one of the theistic philosophical camps agrees with their compatriots in one respect. That common ground of unanimity is one of the basic Ayurvedic principles that the Pancha Mahabhutas constitute the universe.
Mention may be made of the Charaka atheist school of thought; it does not believe in anything that is not perceptible through the naked eye. Hence, it does not accept the fifth Mahabhuta – Akasha (the space wherein the atomic constituents move around).
Thursday, July 15, 2010
AYURVEDIC TREATMENTS
Ayurveda has its own views about principles and philosophy of life. Ayurvedic system describes man as a universe within himself which is a child of the cosmic forces. His existence is inextricably intertwined to the total cosmic manifestation. The entire universe, as well as the body is made up of five basic elements. These elements are Earth, Water, Fire, Air and Space.
According to Ayurvedic medicine, human body consists of three primary life forces or biological humors, which are Vatha, Pitha and Kapha. These three doshas are called the tridoshas. A balance among these life forces is essential for proper health. Any imbalance among the tridoshas causes a state of unhealthiness or disease.
Ayurvedic system says that this imbalance is the effect of the constant reaction of the internal environment of body to the changes in external environment. It is only required that we bring back normalcy to the balance of these doshas, to bring back the state of healthiness.
Other basic concepts of Ayurvedic system are the Saptha Dhathus (the bodily tissues), Srotas (Channals), Ama (toxins and filthy matter) and the trinity of life - body, mind and spiritual awareness.
The first step in the method of diagnosis in Ayurvedic form of medicine is to determine the constitution of the person. That means it is the patient who is diagnosed first and not the disease.
The same disease might appear in different forms in two persons because their constitution is different. Due to this variation in constitution the medicines and treatment may be different for two people with the same illness. This difference in treatment methods according to the constitution is essential to bring back the natural balance of the biological humors. The constitutional approach is the essence of the Ayurvedic system.
Ayurvedic treatment measures include internal medicine, external medicine, surgical treatment and psychotherapy.
Ayurvedic treatments can be classified under two groups - tonification and reduction.
Reduction therapies decrease excesses in the body while tonification methods nurture insufficiency in the body. Reduction therapy has two parts called pacification and purification.
Pacification is done with herbs, fasting, exercise, sunbathing and exposure to wind. Purification is a special form of therapy for elimination of the disease causing humors. The power of Ayurvedic elimination therapy is its system for guiding the toxins to their sites for elimination.
It consist of five parts - The pancha karmas - cleaning enemas, nasal medication, Purgation, Emesis and blood letting. All these require preliminary Ayurvedic practises of oleation and sweating.
Ayurvedic pharmacology is based upon the concepts of rasa, veerya and vipaka. A vast variety of plants, metals, minerals, animals, birds and even mud and sand are used as medicines in Ayurveda.
Knowledge about Ayurvedic type of medicine is divided into eight branches.
The branches are 1. Kaya chikilsa (general medicine), 2. Shalya (surgery), 3. Shalakya (ENT and Ophthalmology), 4. Graha (Psychotherapy), 5. Damshitra (toxicology), 6. Bala (Pediatrics and Gynecology), 7. Jara (rejuvenation) and 8. Vrishya (Aphrodisiacs).
Of the above the seventh one, that is rejuvenation therapy is a unique method which Ayurveda performs. Until death our body is engaged in a continuous struggle against the aging process. Hence the body is called Shareeram - something that degenerates.
Kerala has many Ayurvedic health centers, with resident doctors, Masseurs, visiting Ayurvedic doctors who are specialists in various fields of Ayurvedic medicine.
Ayurveda has its own views about principles and philosophy of life. Ayurvedic system describes man as a universe within himself which is a child of the cosmic forces. His existence is inextricably intertwined to the total cosmic manifestation. The entire universe, as well as the body is made up of five basic elements. These elements are Earth, Water, Fire, Air and Space.
According to Ayurvedic medicine, human body consists of three primary life forces or biological humors, which are Vatha, Pitha and Kapha. These three doshas are called the tridoshas. A balance among these life forces is essential for proper health. Any imbalance among the tridoshas causes a state of unhealthiness or disease.
Ayurvedic system says that this imbalance is the effect of the constant reaction of the internal environment of body to the changes in external environment. It is only required that we bring back normalcy to the balance of these doshas, to bring back the state of healthiness.
Other basic concepts of Ayurvedic system are the Saptha Dhathus (the bodily tissues), Srotas (Channals), Ama (toxins and filthy matter) and the trinity of life - body, mind and spiritual awareness.
The first step in the method of diagnosis in Ayurvedic form of medicine is to determine the constitution of the person. That means it is the patient who is diagnosed first and not the disease.
The same disease might appear in different forms in two persons because their constitution is different. Due to this variation in constitution the medicines and treatment may be different for two people with the same illness. This difference in treatment methods according to the constitution is essential to bring back the natural balance of the biological humors. The constitutional approach is the essence of the Ayurvedic system.
Ayurvedic treatment measures include internal medicine, external medicine, surgical treatment and psychotherapy.
Ayurvedic treatments can be classified under two groups - tonification and reduction.
Reduction therapies decrease excesses in the body while tonification methods nurture insufficiency in the body. Reduction therapy has two parts called pacification and purification.
Pacification is done with herbs, fasting, exercise, sunbathing and exposure to wind. Purification is a special form of therapy for elimination of the disease causing humors. The power of Ayurvedic elimination therapy is its system for guiding the toxins to their sites for elimination.
It consist of five parts - The pancha karmas - cleaning enemas, nasal medication, Purgation, Emesis and blood letting. All these require preliminary Ayurvedic practises of oleation and sweating.
Ayurvedic pharmacology is based upon the concepts of rasa, veerya and vipaka. A vast variety of plants, metals, minerals, animals, birds and even mud and sand are used as medicines in Ayurveda.
Knowledge about Ayurvedic type of medicine is divided into eight branches.
The branches are 1. Kaya chikilsa (general medicine), 2. Shalya (surgery), 3. Shalakya (ENT and Ophthalmology), 4. Graha (Psychotherapy), 5. Damshitra (toxicology), 6. Bala (Pediatrics and Gynecology), 7. Jara (rejuvenation) and 8. Vrishya (Aphrodisiacs).
Of the above the seventh one, that is rejuvenation therapy is a unique method which Ayurveda performs. Until death our body is engaged in a continuous struggle against the aging process. Hence the body is called Shareeram - something that degenerates.
Kerala has many Ayurvedic health centers, with resident doctors, Masseurs, visiting Ayurvedic doctors who are specialists in various fields of Ayurvedic medicine.
THE HISTORY OF AYURVEDA
THE HISTORY OF AYURVEDA
Ayurveda is a holistic healing science which comprises of two words, Ayu and Veda.
Ayu means life and Veda means knowledge or science. So the literal meaning of the word Ayurveda is the science of life.
It dates over 3000 years, with roots going back even further. It is the worlds first holistic system of health maintenance, based on lifestyle, diet and herbs.
According to many scholars knowledge of Ayurveda originated from
According to a legend, the knowledge of healing originated from Brahma who taught it to Daksha, who further taught Indra.
Ayurveda was said to be a world medicine dealing with both body and the spirit. Before the advent of writing, the ancient wisdom of this healing system was a part of the spiritual tradition of the Sanatana Dharma (Universal Religion), or Vedic Religion. VedaVyasa, the famous sage, shaktavesha avatar of Vishnu, put into writing the complete knowledge of Ayurveda, along with the more directly spiritual insights of self realization into a body of scriptural literature called the Vedas and the Vedic literatures.
Vedic Brahmans were not only priests performing religious rites and ceremonies, they also became the Vaidyas (Ayurvedic Physicians). The Sage- Physician- Surgeons of that time were the same sages or seers, deeply devoted holy people , who saw health as an integral part of spiritual life. It is said, that they received their training of Ayurveda through direct cognition during meditation. In other words, the knowledge of the use of various methods of healing, prevention, longevity and surgery came through Divine revelation . These revelations were transcribed from the oral tradition into book form, interspersed with the other aspects of life.
Consequently Ayurveda grew into a respected and widely used system of healing in
Around CA.1500 Before.Common era. Ayurveda was delineated into eight specific branches of medicine and there were two main schools - Atreya, the school of physicians, and Dhanvantari , the school of surgeons.
These two schools made Ayurveda a more scientifically verifiable and classifiable medical system.
Scholars from
Ayurvedic texts were translated in Arabic and physicians such as Avicenna and Razi Sempion, who both quoted Ayurvedic texts , established Islamic Medicine.
This medicine became popular in
In the 16th Century
IMPORTANCE OF AYURVEDA
Ayurveda is a science dealing not only with treatment of some diseases but is a complete way of life.
Ayurveda aims at making a happy, healthy and peaceful society. The two most important aims of Ayurveda are:
+ To maintain the health of healthy people
+ To cure the diseases of sick people
Today, well over 100 ayurvedic colleges in
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