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).
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