ආයුර්වේදය - Ayurveda

Agada Tantra

2013-11-24T20:13:00.000-08:00

Ayurveda is oldest medical science known to mankind and mainly aims at healthy living and long life unlike other medical science which simply focus on the treatment of ailments and diseases. According to Ayurvedic science, there should be proper balance between the inner constituent elements of the body for a healthy existence. Apart from the rules and regulations of healthy existence, also deals with surgery and several complex ailments. Ayurvedic science is so elaborate and vast that it is divided into eight branches of Ayurveda and each branch is specialized in a particular treatment. One of these branches is the Agada Tantra.

Branch Of Ayurveda

Agada tantra or toxicology is a branch of Ashtang Ayurveda, which includes the science of poisons. The tradition of Agada tantra practice is very ancient. It originated from the school of toxicology, which was founded and run by Kashyapa, also known as Vriddhakashyapa, the great saint and medical practioner. The students of the Kashyapa School of toxicology later became royal vaidyas (doctors) in various kingdoms and were meant to protect the members of the royal families from being poisoned. They were at times also used to administer poison to their king’s enemies. Even now the traditional practice of toxicology is done by different families of Vishavaidyas (poison doctors) who claim to be specialists in toxicology in various parts of Indian subcontinent.

Damstra or Visha chikitsa, as the Aganda Tantra is popularly known, deals with various methods of cleaning the poisons out of the body as well as recommends antidotes for particular poisons. It deals with a wide range of natural toxins originating from wild lives like animals, birds, insects etc., plants including herbs (belladonna, aconite etc.), vegetables, minerals (leads, mercury, arsenal etc.) and artificial poisons prepared from poisonous drugs. This branch also deals with air and water pollution, which are basically the causes of various dangerous epidemics.

There are two types of poisons that have been described in the Agada tantra- the Natural poisons and the Artificial poisons. The natural poisons are classified as inanimate (Sthaavara) and animate (Jangama). Inanimate poisons or the Staavara comprise of poisons that have plant origin and toxic minerals, metals or metal ores that are found inside the earth. Animate poisons or Jangama consist of the venoms of animals like snakes, scorpions, worms, insects etc. Artificial poisons are the invented poisons which are prepared by combining different kinds of animate and inanimate poisons.

Apart from the above mentioned poisons, the three samhitas described about this branch of toxicology, also include the description and disadvantages of food of opposite qualities, drugs and food causing chronic poisoning symptoms. There are also descriptions of certain poisons that are used as medicines after proper processing and quantification, precious stones like diamond, ruby and poisonous minerals like lead and mercury are few of them. This branch of Ayurveda also has information regarding fatal doses of various poisons.

- See more at: http://ayurveda.iloveindia.com/ayurvedic-treatment/agada-tantra.html#sthash.4MxuZj6B.dpuf

Ayurvedic medicinal plants - 4

2013-04-06T19:18:00.001-07:00

Adhatoda vasica

Nama-Rupa –Guna-Karma_Vignanam

A. Names in diferent languages:

1. Sanskrit Name: vasa

2. Local Name: ආඩතෝඩා , වංඇපල

3. Latin Name: Adhatoda vasica

4. Family: Acanthaceae

5. Paryaya: vāsikā, vāsakā, bhishagmatā, sinhikā, sinhāsya, vājadantā

B. Prayojyanga-Kalpana:

· Roots

· Leaves

· Flowers

C. Panchendriya Pareeksha (organoleptic study)

I). Chakshurindriya Pareeksha:

Morphology of Drug

A shrub 1-2 m tall with many opposite, asending branches, cylindrical stem glabrous, young parts finaly puberulous.

Leaves are simple, large opposite, decussate, 9-25 cm long, acuminate, subcute, very faintly crenate, glabrous, dark green above and palor beneath, lateral veins 4-13 pairs. Parallel and reticulate petioles 0.7-3.5 cm long & hairly.

Flowers are irregular, large, white, petals 5, fused into two lipped corolla, pubescent outside, corolla tube 1.2 cm long, lower part cylindrical broad, oblong, oval, curved, veins reddish purple at the back, lower lip as long as upper lip.

Flowers in October to December

Fruits- capsule 1.8cm long clavate, pubescent

Seeds- 4 Glabrous, tubercular

II). Ghranendriya Pareeksha:

i) Odour of drug:

ii) Odour while burning:

iii) Any specialties:

III). Sparshanendriya Pareeksha:

IV). Rasendriya Pareeksha:

Ø Thikta

Ø Kashaya

D. Panchabhoutika Nirmanaya(according to Rasa):

· Thikta = Vayu + Akasha

· Kashaya = Vayu + Prthvi

E. Chemical constituents:

ü The leaves – Adhatodic acid, alkaloidsvasicine, vasicinore & Betaine,

essential oil

ü The roots – Vasicinol, G-hydroxypeganing, peganine

ü The flowers – Vasicine, vasicinine, tritriacontane, α-amyrine, β-sitosterol

F. Chemical tests For identification(if any):

G. Substitutes & Adulterants:

Adul terants – Pavetta indica Linn

H. Guna Karma:

1. Veerya: Sheeta

2. Vipaka: Katu

3. Guna: Laghu, Ruksha

4. Prabhava:

5. Doshagnata: Kapha-pitta shanmaka

6. Rogaghnata: Swasa, Kasa, Kshaya,Chardi, Kushta

7. Karma: Hrdya, Grahi, Laghu

8. Matra: Patra swarasa – 1-2 karsha

Choorna – 1-4 masha

9. Vishista Kalpana/Yoga: Vasarishtya, Vasa gritatya, Vasavalehaya,

Vasa sirap, Vasa chandanadi thaila

I. Amaika Prayoga(With Reference):

1. All kinds of bleeding.

2. Bronchitis (expectorant). For chronic cough a jam is prepared by adding sugar. This is also good against constipation . Since vasa is bitter and cold, it regulates Pitta and is therefore good for liver – fever and asthma.

3. Jaundice.

4. Fever.

5. Asthama (often smoked along with dhatura leaves)

6. Skin diseases (taken internally and applied externally)

7. Tuberculosis.

8. Kidney diseases (acts as a diuretic)

9. Ulcers.

10. Wounds.

11. Conjunctivities (juice of flower)

                                                   (Ayurveda herbs – Dr. P.H. Kulkarni)


GWAI-University of Kelaniya
Sri Lanka

BAMS

Ayurvedic medicinal plants - 3

2012-10-18T15:13:00.002-07:00

Terminalia chebula

Nama-Rupa –Guna-Karma_Vignanam

Names in diferent languages:

1. Sanskrit Name:Haritaki
2. Sinhala Name: Aralu
3. Latin Name: Terminalia chebula
4. Family: COMBRETACEAE
5. Paryaya: Vijaya, Rohini, Putana, Amruta, Abhaya, Jeevanti, Chetaki

Prayojyanga-Kalpana:

· Fruit

Panchendriya Pareeksha (organoleptic study)

I). Chakshurindriya Pareeksha:
Morphology of Drug

Terminalia chebula is a tree with a rounded crown and spreading
branches. The bark is dark-brown, often longitudinally cracked
Tthe leaves are ovate or elliptic with a pair of large glands at the
top of the petiole.
Tthe flowers are yellowish white, in terminal spikes; the drupes
are ellipsoidal, obovoid or ovoid, yellow to orange-brown and hard when
ripe, becoming 5-ribbed on drying.
The seeds are hard and pale yellow.

II). Ghranendriya Pareeksha:

i) Odour of drug:
ii) Odour while burning:
iii) Any specialties:

III). Sparshanendriya Pareeksha:

IV). Rasendriya Pareeksha:
· Madhura
· Amla
· Katu
· Tikta
· Kashaya

Panchabhoutika Nirmanaya(according to Rasa):

· Madhura = Jala + Prthvi
· Amla = Prthvi + Agni
· Katu = Vayu + Agni
· Tikta = Vayu + Akasha
· Kashaya = Vayu + Prthvi

Chemical constituents:

ü Anthroquinone
ü Glycoside
ü Chebulinic acid
ü Tanic acid
ü Galic acid
ü Terchebin
ü Arachidic
ü Begenic
ü Indic
ü Oleic
ü Pulmitic
ü Sterricacide

Guna Karma:

1. Veerya : Ushna
2. Vipaka : Madhura
3. Guna : Laghu, Ruksha
4. Prabhava : Tridosha shamaka
5. Doshagnata : Tridosha shamaka
6. Rogaghnata : Shota, Prameha, Kushta, Vrana, Chardi, Vata rakta
7. Karma : Tridosha hara, Anulomana, Rasayana, Praja sthpana, Caksusya, Hrdya
8. Matra : Powder 3-6 grm
9. Vishista Kalpana/Yoga :

Amaika Prayoga(With Reference) :

1. Raktarshas – Take Haritaki with guda before meal
2. For pravahika – Haritaki And Pippali
3. Rakta pittaya – Triturate haritaki choorna with vasa swarasa for seven
times and give with pippali choorna and bee honey
4. For Ashmari – Haritaki seeds choorna with ksheera kashaya

GWAI-University of Kelaniya Sri Lanka
BAMS

Ayurvedic medicinal plants 1 & 2

2012-10-01T17:23:00.000-07:00

Abies webbiana

Description:

Botanical name : Abies spectabilis (D.Don) Mirb. (Abies webbiana Lindl.)
Family : Pinaceae
SANSKRIT SYNONYMS
Talisam, Talisapatram

AYURVEDIC PROPERTIES
Rasa    : Tikta, Kashaya
Guna   : Lakhu
Virya   : Seeta

PLANT NAME IN DIFFERENT LANGUAGES
Sinhala : Taaleesa , Talis paturu

English : East Himalayan silver fir
Hindi : Talispatra, Tails patri

Distribution : Upper Himalayan tracts.
PLANT DESCRIPTION
A tall evergreen coniferous tree grows up to 60 m with strong horizontally spreading branches, young shoots covered with short brown hair; leaves simple, densely covering the twigs spreading in all directions, each leaf 1.5-2.3 cm long; the cones are bluish in color, seeds winged.
MEDICINAL PROPERTIES
Plant pacifies vitiated kapha, vata, cough, asthma, bronchitis, dyspepsia, flatulence, colic, diarrhea, epilepsy, vomiting, hoarseness, hiccough, fever and emaciation.
Useful part : leaves

Photo :http://www.ecoplanet.in/herbalextracts/images/Abieswebbiana.jpg

Abrus precatorius

Description:

Botanical name : Abrus precatorius Linn.
Family : Fabaceae
SANSKRIT SYNONYMS
Gunja, Kakanantika, Kakapilu, Raktika, Kakadani

AYURVEDIC PROPERTIES
Rasa    : Tikta, Kashaya
Guna   : Guru, Teekshna, Rooksha
Virya   : Ushna
PLANT NAME IN DIFFERENT LANGUAGES

Sinhala : OlindaEnglish : Jequirity, Indian liquorice, Wild liquorice
Hindi : Gunchi, Ratti
Malayalam : Kunni

Distribution – Throughout India, growing wild on bushes and hedges.

PLANT DESCRIPTION
A deciduous climber with tough branches. Leaves pinnately compound with many pairs of leaflets, leaflets oblong; flowers pink, found in clusters arranged on one side of recemose inflorescence; fruits pods; seeds usually scarlet with black spot or pure white colored.
MEDICINAL PROPERTIES
Plant pacifies vitiated pitta, vata, inflammation, vitiligo, skin disease, wounds, alopecia, asthma, stomatitis and fever.
Useful part : Root, Leaves, Seeds.

Photo:https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9Jp_Mt3_zrHtVtIlSMkLBJgxJGrEnv1xZJZNgeoptmTncpgGJT-HkkNKCRYs23DC2VwPsk545-xo8Dg5x-FetxQwnbWGgD9OL6_m-c_mGY0fMWYn51tHxbu2_m66gc_yKSgtfKpWQr_7T/s1600/4a05ebcc-7f00-0001-1df3-8239be7cbfab.jpg

How to Avoid Side Effects of Ayurvedic Medicines

2012-10-01T10:42:00.001-07:00

Ayurvedic medicines, majority of them don’t cause any undesirable side-effects. Rare cases of side effects for Ayurvedic medicines can be attributed to improper methods of administration, poor timing, or dietary imbalance. Another reason can be manufacturing defects.
Ancient Ayurvedic scriptures like Charaka Samhita recommend the right methods of medicine administration, medicine combination, diet and controls on activities. They also give specific advice on manufacturing process, the desirable environment to prepare medicines, and hundred other factors that affect the quality of medicines.
The dos and don’ts of administration of medicines are clearly explained in Ayurvedic texts.
One don’t is not to take Ayurvedic medicine when taking allopathic medicine. Though there are several exceptions to this case, the first thing you can do is to avoid Ayurvedic medicine while undergoing allopathic treatment and vice versa.
Ayurvedic medicines of high power are advised to take only for pre-determined number of days, weeks or months. If overdone, the favorable medicines show its undesirable side.
Some medicines are to be taken in the morning, some at mid day and some at night. There are specific reasons for the directions. The usage directions of a medicine are determined by the type of action the medicine does with your metabolism at different times of the day.
Presence of lead and lead poisoning in certain Ayurvedic formulations like Yogiraj Guggul was an apple of discord between Ayurvedic practitioners and general public. Lead has toxic property when used as such. But it also has medicinal properties which have to be brought forth by specialty processing, which lasts for many hours over a few days. Any short cuts taken here can cost heavily.
Another significantly important factor to look for in Ayurvedic medicines are the changes in environmental factors. At the time when Ayurvedic scripts were written and the knowledge passed down to generations, there were no pesticides in the air, water or earth. There were no vehicle fumes or smoke from factories. There were no acid rains. Dust was not a major problem.
Ayurveda Acharyas, would have never imagined present state of development and changes in environment. The plants that grow in this changed environment can have the unnecessary elements of modern environment. This also can be a reason for side-effects.

Organic farming of herbs in unpolluted environment, sticking to the preparation methods of Ayurvedic medicines as described in ancient text and proper administration of medicines ensure a no-side-effect Ayurvedic treatment

Source : http://www.keralaayurvedics.com

2012-02-04T10:20:00.000-08:00

Rasa Vidya

The Science of mercury is known as Rasa Vidya in Ayurveda. I spent some of my most memorable time in India working with this science and trying to understand it. Here is a paper I wrote on the topic for the California College of Ayurveda. I will leave the name of some medicines unmentioned, so as not to create any trouble in the Ayurvedic world. Most companies do not import these medicines, but it is possible to find them here in America without going to India. To support the availability of these medicines would be to keep their names secretive.

Rasa Shastra

“There is no better medicine than mercury, no greater god than Mahadeva, no better friend than the physician, and no better deed than a gift.” –B. Mukherji

Rasa is a word that has many meanings; in this present context it is used to mean the element mercury. Shastra means science. Rasa Shastra literally means the “science of mercury” but generally refers to the science of making minerals assimilable for the body so they can be used as medicines. Ayurveda believes that nothing is good for everybody and everything is good for somebody. Various minerals, some like mercury considered toxic, can by proper procedures be made into medicines. This essay explains the general basics of Rasa Shastra and gives a closer look at the magical rasa itself.
In India, the Ayurvedic doctor uses 20% pure herbal preparations, 30% pure mineral preparations and 50% herbal and mineral preparations1. This percentage of usage shows there is much value to using mineral preparations.
In the Vedas, gold and silver had a ritualistic use, the uses of bhasma (prepared minerals) came

after the vedic period. Rasa Shastra is believed to have come about in the 6^th and 7^th century2. The Buddhist sage, Nagarjuna, is considered the first to use mercury3 and to have done much in the propagation of rasa shastra.

Rasa Shastra is divided into two main categories: Alchemy- turning mercury into gold, and Rasayana- rejuvenation of the mind-body-spirit. It is said in the rasa texts that metallurgy is a science which was taught by Shiva (God) Himself. It is also stated that mercurial operations are successful by the grace of God. Rasa shastra is a very spiritual science with many facets to see and understand.

Just as herbs have their rasa, virya, vipak, so do minerals. For example, gold is madhura (sweet) and kasaya (astringent) in rasa, snigdha (oily) and laghu (light) in guna, sita (cold) in virya, and madhura in vipak. It’s actions are visanga, varnya, rasayana, brimhana, rucikara, dipana, medhya, smriti vardhana, and it is the best vrisya (aphrodisiac). It is used for yaksma, unmade, tridosha rogas, garavisa, and jara. It checks wasting of the body tissue in rajayaksmadi, improves body complexion, and acts as an antimicrobial, and antipyretic. Silver is kasaya (astringent) and amla (sour), snigdha and sara, sita in virya, madhura in vipak. Its actions are vayasthapana, lekhana, vrisya, balya, rucya, vatapitta hara, it gives strength to the brain, heart and stomache. It is indicated for bhrama (vertigo) and unmade (insanity), palpitations, pre-ejaculation, and mada (intoxication)4.
Many minerals also have a more magical type of prabhav. For example, Charaka says that no poison can be sustained in the body of people who have ingested gold because the presence of gold destroys the effects of all types of poisons especially Garavisa5. It is said that people who ingest tin preparations never get sukraksaya even during dreams6. Lapis lazuli produces feelings of well being while expelling all doshas from the body.

Mercury and other minerals have to go through shodana (purification) before they can be made into medicine. The procedures are called samskaras (works or procedures) for purification and assimilation. For mercury, there are 18 samskaras in the extreme method. Shodana removes the harmful substances or impurities present minerals or drugs that would cause toxic effects or diseases in the body. Listed in rasa literature are disorders associated with impurities in each substance. For example, “unpurified and not properly purified incinerated silver if used internally may cause sariratapa (burning sensation in the body), vidbandhata (constipation), sukranasa (loos of semen), ayunasa, balanasa (loss of strength and longevity), destroys sariapusti (growth of body tissues), and produces many diseases”7. Improperly purified shilajit gives rise to inflammation, hysteric fits, giddiness, loss ofappetite, hemorrhage, and constipation8.There are generally remedial measures for taking impure rasa kalpas. For example, to remove the effects of taking impure shilajit, ¼ tola a day of maricha (black pepper) in ghee for seven days is administered.

Most substances are used only after they are made into bhasma or pishti forms, this process is called marana. Marana processes make the substances into fine particles so they can be properly digested and absorbed easily into the system and mix with the dhatus. Proper assimilation allows for their desired effect to take place without any harmful side effects. Improper digestion and assimilation would lead to ama. Marana processes are also used to increase the natural property of the drugs and some times new properties are introduced to the mineral compound.9

Indian women preparing Praval Pishti

Rasa kalpa (substances) are mixed with herbs because they are considered nirindriya. Metals have no senses, so by preparing them with herbs they are converted to saindriya (with senses)10. An example of how this is done can be illustrated with iron chacopyrite, more commonly called pyrite and known in Sanskrit as suwarnamakshika (looks like gold). It is used as a rasayana, for brain disorders, and to increase hemoglobin. First it is powdered. It’s shodana (purification) is in two parts, the first is called limbooswarasa, where it is heated for 3 days, 8 hours a day in castor oil, it then changes color. Then is nimboswarasa, where it is heated with citrus (lemon) for three days. Next is marana where it is put in a grinder for 8 hours a day with aloe (the whole plant inside and out). It is then dried in the Sun and marana is done again for a total of 20 times. The aloe is the Maharana, the herb you grind the mineral with, which is determined by the reason it is being prepared. In this way a mineral can be given senses with which it will affect different places in the body. As another example, if a rasa preparation is made with kutaki (arogyavar..) it will affect the liver, if it is made with brahmi (smritisagaras) it will affect the brain. In relation to the herb the mineral is then a yogavahi (catalytic carrier), it carries the herbs more potently.

Grinder mixing for 8 hours a day

In the over 100 texts on Rasa Shastra there are about five different ways to prepare suvarnamakshika, adding different herbs to make it saindriya –to give it a tendency. If it is mixed with triphala it works on the eyes, if it is mixed with ashwagandha it works on the reproductive organs.

What are the benefits of using rasa kalpa (mineral products)? They are effective in smaller dosages. In India, they do not regularly capsulize their herbs and will often put the

powder directly into the mouth and then drink it down. Smaller dosages meant there would not be as big a problem with taste which improves patient compliance. The shelf life of rasa kalpa are much longer. Kutaki (Picrolize kurro) is a liver herb that removes obstructions in the bile duct, and increases fat metabolism. It is very bitter in taste. Alone a patient needs to 2tsp 3x a day for jaundice or hepatitis. Its shelf life is six months. Arogyavar is a rasa kalpa that has kutaki as the first ingredient with kajjoli (mercury and sulfaur) to boast metabolic effect. The patient now only needs 450ml. The shelf life of arogyavar is 3-4 years. Rasa kalpa can also increase the speed of a healing action because they act fast.

The science of working with minerals is named after rasa (mercury). This is because it is considered such a powerful medicine. It is said that when mercury is properly prepared, it balances all three doshas, has a soothing effect on the body, prevents disease and old age. It nourishes all the vital parts of the body and increases

Bottles in furnace coated with multani
murti and filled with Mercury and Sulfur

the strength of the eyes. It is vrisya (aphrodisiac), balya (tonic), snigdha (anointing), rasayana (rejuvenative), vrana sodhana and ropana (wound cleaner and healer), and krimighna (antimicrobial)11. When it is compounded with any herb it heightens the medicinal properties. Mercury issaid to give a firm physique, a stable mind, and to be the best destroyer of disease12.There are various reasons for the powerful effects of mercury in medicine. It is considered holy because it is the semen of Lord Shiva.

Mercury is known to contain all six tastes. The body has 13 agnis within it. The jatharagni is the gross digestive fire. Then there are subtle agni, seven dhatu agni and five bhutagni. A problem with meda is related to medagni, as a disease of asthi dhatu is due to a problem with asthiagni13. Each dhatu has five bhutagni in a different proportion which gives it differentiation. So, for example, if one was treating a calcanial spur, one would look for an herb that works on both asthi agni and prthviagni (earth element agni) because it is the earth element of the asthi that is imbalanced. The action of an herb on the bhutagni is determined by the rasa (taste) of the herb as well as the plant appearance and the location it growsMercury plays its role here by being shatras, which means it contains all six tastes. The potency of any herb is increased with mercury because of its ability to help the herb work on all bhutagnis of a particular dhatu or organ system14.

The special furnace for mercurial operations at Vaidya Godbole's

Whenever there is mercury there is always sulfur. Mercury is considered the seed of Shiva and sulfur is the secretion of Parvati, the Goddess. When they are mixed together through a long process they are called kajoli. Many drug labels will not list mercury and sulphur but will refer to them as

kajoli. There is much mysticism surrounding the use of mercury and its relation to Shiva, this is often attributed to its healing powers.

Some synonyms of mercury are Parada, Rasaraja, Maharasa, Mishraka, Shivaviryam, Suta, and all names which apply to Shiva Himself15. The name Rasa comes from the root ‘ras’ which means to eat. Mercury is given this name because of its ability to swallow every metal. To explain swallow, it can be seen that vegetables are unstable, they decompose. If a vegetable is boiled in lead it would be subsumed in the lead. Lead is subsumed in tin, which can be subsumed in copper. Copper is subsumed in silver, silver into gold, and gold is swallowed by mercury. It is believed that all metals can be swallowed by mercury. Just as individual souls attain the supreme by merging with Shiva, all metals are absorbed into mercury.16 This is believed to make mercury competent to destroy the body of disease and prepare it for liberation.

There is also a large amount of spiritual teachings around rasa shastra and the use of mercury. For those who make rasa kalpa it is said they should have an image of the Shiva lingam made of mercury and gold in the laboratory. This is called a Rasalingam and is very auspicious to look at, touch and worship. It is said that “eating, touching, giving, meditating upon, and adoring of mercury are the five different ways of worshipping it –all of which tend to destroy great vices. The man who succeeds in subsuming even the minutest particle of mica, acquires the merit arising from performing one hundred sacrifices. This is what Shiva Himself has said. The man who vilifies mercury, which is the strength of Shiva Himself, and is the greatest of all things, rests in hell eternally. The man who gives patients mercury, duly purified and duly prepared over fire, attains for ever merits derived from the performance of Tuladana (a ceremony in which the performer gives away to the poor his own weight in gold) and Ashwamedha (a ceremony in which a horse is worshipped and sacrificed). The man who dies with mercury still in his stomach is freed from great sins, and attains emancipation.”17

Stoking the alchemical fire

Charak tells us that “Only that which can bring about a cure is a correct medicine. And it is only he who can relieve his patients of their ailments who is the best physician.”18 It is important to understand the actions of the various rasa kalpa so as to use them efficiently.
What should determine whether you can use a rasa kalpa? First, one must look at the power of the disease and its stage, is it chronic or acute. Two, the power of the patient’s agni. Three, the patient’s economic situation.

There are some cautions to remember. Minerals shouldn’t be used with children, they are too powerful. Children don’t require hard drugs.19 Generally minerals are not given to those under age 9 or over 80 years of age.20 Minerals are considered hard to digest so one must consider the strength of the agni as well as the strength of other important points like marmas and organs. Minerals are like weapons; herbs are like wooden sticks, minerals are like guns. Make sure they are being used correctly or they can harm. There is less chance of harm with herbs alone.

There are some general directions for taking mercury, mixed or unmixed with other substances. A proper anupanna should be used according to the desired want of the practitioner. Just before one takes a drug they should pray to God in the form most appealing to one’s own mind. A sattvic and dosha specific diet should be followed as well as general dietary rules to make sure that agni is strong. Exposure to the sun should be limited in the hot time of year because of its

ability to poison the blood with pitta. Sleeping during the day should be avoided. Excessive exercise is contraindicated. Rasa medicineshould be taken on an empty stomach except by the old or weak who should take it with food. Rasa medicine should not be taken when thirsty, weakened by fasting, or immediately after taking food.21 Signs that the medicine is not being fully assimilated into the system are exhaustion, burning sensation, indigestion, fainting fit, head disease, uneasiness, and weakness. Improper digestion and assimilation of mineral preparations give rise to new diseases. If impure mercury is used the negative effects are removed by using correctly purified sulphur. There are also other herbs listed in the rasa texts if sulphur is not appropriate for the situation. Triphala or another mild laxative should be used if there is slight constipation from rasa kalpa, but flushing the system is to be avoided, the body should be made to assimilate the mineral preparation.

Understanding the purification and preparation of minerals and poisonous herbs and substances in Rasa Shastra gives us a clearer understanding of how they come to be medicine before us as practitioners. Understanding the minerals and how they work brings our herbal treatments to another level.This brief overview of Rasa Shastra should help inspire one to dig deeper into the knowledge of metals and minerals. This essay also lays the foundation for which other research can be grounded within. Hari Aum

1 Lecture at the International Institute of Ayurveda by Dr. Desponde, January 7, 2000

2 Dr. Desponde

3 Vaidya Godbole

4 Joshi, Damodar, p.33-41

5 Joshi, Damodar, p.34

6 Joshi, Damodar, p.62

7 Joshi, Damodar, p.269

8 Mukerji, B., p.158

9 Joshi, Damodar, p.III

10 Vaidya Godbole,
January 8^th, 2000

11 Joshi, Damodar, p.4

Vaidya Godbole (in back), Daya mixing medicine (front)

12 Mukerji, B., p.11

13 Lecture by Dr. Phaldake, January 19, 2000

14 Dr. Phaldake

15 Mukerji, B., p.10

16 Mukerji, B., p.12

17 Mukerji, B., p.11

18 Charak Samhita, chap 1, [134]

19 Dr. Desponde

20 Mukerji, B., p.365
21 Mukerji, B., p.365

Freedom opening the kupi (bottle) after it has undergone 24 hours of heating and
3-4 days of swangashita (cooling with no method or device to cool it -so molecules can change).

Bibliography
Bhagavan Das. Charak Samhita.
Desponde, . Lectures at the International Academy of Ayurveda, Pune, India
Godbole, Vaidya. Lecture on January 8^th, 2000. International Academy of Ayurveda, Pune, India.
Joshi, Dr. Damodar.Rasaamritam. ISBN 81-86937-00-5. Chaukambha Sanskrit Bhawan, Varanasi, India, 1998.
Mukerji, B. The Wealth of Indian Alchemy and Its Medicinal Uses. ISBN 81-7030-582-9. Shri Sat Guru Publications, Delhi, India, 1998.
Phaldake, Dr. Lectures January 2000. International Academy of Ayurveda. Satara, India.
Tamrakar, B.P. & Pandey R.S. Pharmacaeutics of Metals in Ayurveda. ISBN 81-86782-22-2. Publication Scheme, Jaipur, India, 1998.
www.thehimalayadrugco.com/cah.htm

Source: http://www.shrifreedom.org/alchemy.html

Concept of Tri-Dosha & Actual Ayurvedic Treatments

2011-05-01T11:04:00.000-07:00

Concept of Tri-Dosha
According to Ayurveda, everything in this universe is made up of five elements, namely, earth, water, fire, air and ether (space). These elements combine to form the three doshas, vata, kapha, and pitta, or metabolic types and are represented in the human body in different forms. For instance, bones and teeth are earth, blood and lymph are water, the metabolism is fire, oxygen is air, and ether is the spaces found between matter, represented best by vibration or sound.
Each dosha is formed by the combination of basic five elements, earth, fire, water, air and ether (space). Vata is a combination of Ether (space) and Air, Pitta is formed by combination of Fire and water and Kapha is a combination of Water and Earth. These various doshas govern different functions and different attributes in the individual’s body.
The three active doshas are called Vata, Pitta and Kapha.

Dosha Related Elements
Vata: Air and Ether
Pitta: Fire and Water
Kapha: Water and Earth

Vata
The meaning of the word vata is "wind, to move, flow, direct the processes of, or command." In Ayurveda Vata is one of the tridoshas that is believed to be the combination of air and space (ether). It is also thought to be the controlling energy in the body and influences all forms of movement in the mind and body. Hence it is believed that the initial cause of diseases in the body and mind is Vata imbalance. Vata also facilitates the other two doshas to be expressive. Vata governs many basic functions of the body like breathing, heart pulsation, blood flow, all expansion and contraction, movements in the muscles and tissues, the movements of cytoplasm and the cell membranes, and the movement of the single impulses in nerve cells, blinking of the eyelids, waste elimination, and the way our thoughts cross our minds. Vata also controls feelings and emotions such as freshness, anxiety, fear, nervousness, pain, tremors, and spasms.
The prime location of Vata in human body is colon but it also resides in the hips, thighs, ears, bones, large intestine, pelvic cavity, and skin. Thus if the vata exceeds in the body it accumulated in these areas. Any imbalance of Vata energy can cause conditions like high blood pressure, constipation, anxiety, dry skin, insomnia and cramps. Vata can be thrown out of balance by, by staying up late at night, eating dry fruit, or eating before the previous meal is digested.
Distinctive Features of Vata people
Physical
Body frame – People with Vata prakriti has light body frame and are usually physically underdeveloped. They may be short or tall but thin and slender. Their chests are flat and their veins and muscle tendons are visible.
Skin & HairType – The vata people usually have brown complexion with dry, rough, cold and cracked skin. They have average to thin hair that is usually dark and dry and may be curly.
Eyes – Vata people usually have dark brown or grey colored eyes with thin eyelashes and less luster. The eyes may be sunken, small, dry, and active.
Other – Vata people have rough and brittle nails, crooked, large or protruding teeth, and bent and turned-up nose.
Physiological
Vata people generally have irregular daily routine. The Vata individual is quick moving both physically and in talking. They have variable appetite and digestive efficiency and like sweet, sour and salty tastes and hot drinks. They usually have irregular appetite and thirst; hence experience digestive and malabsorption problems. Vata people have tendency to cold hands and feet and moderate sweating. The urine production is also scarce and the feces are dry, hard and small in quantity. Their sleep is light, interrupted, and fitful and they usually sleep less than the other types. They show dislike for cold climate. They spend high energy in short bursts thus tend to tire easily and to overexert. Sexually such people are easily excitable but quickly satisfied. Vata types tend to be delicate in health, so they may have few or no children.
Behavioral or Psychological
Positive
Highly imaginative, Creative and filled with ideas.
Mental quickness means they quick in learning and grasping new knowledge.
They have excitable, lively, fun personality with tendency for swing able moods. When in balance they are full of joy and enthusiastic.
They do not like sitting idle, and seek constant action.
Negative
They have little willpower and possess little tolerance, confidence or boldness.
Their reasoning power is weak. They have a tendency to act on impulse.
These people are fearful, anxious, and insecure. Fears of darkness, heights and enclosed spaces are common with them.
Their memory is not very good and they are quick to forget the learned knowledge.
These people are restless and often have disjointed thoughts.
When out of balance they respond to stress with fear, worry, and anxiety.
They have a tendency to change and may often move furniture or residence to keep from feeling bored.
They are quick to earn money but spend it on trifles and have difficulty saving.
Indications of Balanced Vata
Vata influences as well as controls many vital organs of human body. When it is in balanced condition it ensures:
Mental alertness
Abundance of creative energy
Good elimination of waste matters from the body
Sound sleep
A strong immune system
Enthusiasm
Emotional balance
Orderly functioning of the body's systems
Thus it encourages your physical and mental health as well.
Indications of Imbalanced Vata
Any of the qualities of vata in excess can cause an imbalance. Frequent travel, especially by plane, loud noises, constant stimulation, drugs, sugar and alcohol, exposure to cold and cold liquids and foods can disturb the balance of vata. Vata dosha also aggravate and increase during autumn and early winter. When vata is imbalanced or disturbed the body shows some distinctive signs or symptoms that include:
Feeling of tiredness, fatigue but unable to relax
Poor stamina
Nervousness, lack of concentration, anxiety, fearfulness
Impatient, or hyperactive behavior
Weight loss, under weight
Insomnia; wake up at night and can't go back to sleep
Generalized aches, sharp pains, Arthritis, stiff and painful joints
Agitated movement
Sensitivity to cold
Nail biting
Rough, flaky skin, chapped lips
Fainting spells
Heart palpitations
Constipation, Intestinal bloating, gas, Belching, hiccups
Dry, sore throat, Dry eyes
Self-defeating, shy, insecure and restless nature
Indecisiveness (lack of decision making power)
Mental and emotional depression
If you experience any of the above-mentioned condition it is a sign that your Vata is aggravated or imbalanced. In such condition one should follow the practices that balance vata dosha.
Health Problems caused by Imbalanced Vata
Vata regulates some of the basic functions of human body, hence the imbalance in vata can cause several minor or major health problems including headaches, hypertension, dry coughs, sore throats, earaches, anxiety, irregular heart rhythms, muscle spasms, lower back pain, constipation, abdominal gas, diarrhea, nervous stomach, menstrual cramps, premature ejaculation and other sexual dys-functions, arthritis. Most neurological disorders are related to Vata imbalance.
General Tips on Health and Wellness For Vata Types
When in balance, vata promotes creativity and flexibility and general well being of body and mind, when run out of balance; vata produces fear and anxiety along with several health ailments. To keep vata in balance one should be acquainted with the causes and factors that can influence vata dosha and also the ways to regulate them.
The Vata people usually have irregular habits of eating and sleeping but this is the most important thing for them to do. When Vata is out of balance this may feel almost impossible, but all the people with a Vata body type should make an effort to establish a regular routine.
You should include relaxed and moderate kind of exercises in their routine. Yoga, meditation, walking, swimming are good for them. But you should avoid exhausting, competitive and frantic activities.
To maintain vata balance one should rest sufficiently, and choose foods, behaviors, personal relationships, and environmental circumstances that can set positive influences on vata. It is also important to regulate mental and physical impulses and to modify mental attitudes, emotional states, and behaviors in supportive ways. Try to associate with people who are calmly purposeful.
Vata people need to keep warm thus they should avoid staying out in cold weather and having cold food. Steam baths, humidifiers and moisture in general are beneficial for them. Daily oil massage before the shower or bath is also advisable.
Vata prakriti people should consume warm, moist, slightly oily and heavy food and should avoid cold and raw food. Optimum meal times for vata people are: breakfast at 7 a.m., lunch at noon, a snack at 4 p.m. and a full dinner at 6 p.m.

Vata people should go to bed by 10 p.m. since they need more rest than the other types. A small daily nap between 2 p.m. to 4 p.m. is beneficial for them.
The colours that correspond well with the Vata dosha are warm and gentle such as yellow, ochre, and brown. So vata people should include these colors in their wardrobes and homes as well.
People having vata constitution should wear Amethyst as this stone associate well with Vata dosha and drive positive influences.
If your basic constitution is mixed like vata-pitta or vata-kapha, then you should include portion for the second influential dosha.
A Food Plan to Balance Vata Dosha
Since vata is a cold dry dosha, warm, nourishing foods are good to balance Vata. You should include in your diet the food that is warm, moderately heavy, slightly oily (garnished with butter and fat), sweet, soothing and satisfying. All such foods are good for settling disturbed Vata. Food items such as warm milk, cream, butter, warm soups, stews, hot cereals, fresh baked bread, ripe fruits, salted nuts are good for vata. Breakfast is very important for vata people. You can add hot cereals such as cream of rice or wheat, any warm, milky, and sweet food item in your breakfast. Vata person should avoid high caffeine drinks instead of them they can opt herbal teas. Spicy Mexican or Indian foods that are cooked in oil also good for vata people. On the other hand cold foods such as cold salads, iced drinks, raw vegetables and greens are not very good for persons with vata imbalance. They should avoid eating candies, dry fruits, and unripe fruits.

List of Favorable Food Items

Vegetables

Fruits

Grains

Dairy

Meat

Oil

Beverages

Nuts
&
Seeds

Herbs
&
Spices

Asparagus
beets
carrots
cucumber
garlic
green beans
onions, cooked
onions, cooked
sweet potato
radishes
turnips
leafy greens in moderation

Sweet fruits
apricots
avocados
bananas
berries
cherries
coconut
fresh figs
grapefruit
lemons
grapes
mangos
sweet melons
sour oranges
papaya
pineapple
peaches
plums
sour fruits
Stewed fruits
Sweet, well-ripened fruit in general

Rice, wheat, quinoa, oats, amaranth, all cooked until tender

Whole milk, cream, butter, fresh yogurt (cooked into foods), lassi, cottage cheese, fresh paneer cheese

Chicken
seafood, in general
turkey
All in small quantity

All oils are acceptable
Ghee, olive oil, sesame oil, cold-pressed nut oils such as walnut

Almond Milk
Apple Cider
Apricot Juice
Berry Juice (except for cranberry)
Carob
Carrot Juice
Chai (hot spiced milk)
Cherry Juice
Grapefruit Juice
Lemonade
Mango Juice
Orange Juice
Papaya Juice
Peach Nectar
Pineapple Juice
Rice Milk
Sour Juices
Soy Milk (hot & well-spiced)

Almonds (soaked and blanched), cashews, walnuts (soaked), pistachios, hazelnuts, pecans (soaked), pine nuts, sesame seeds, sunflower seeds, pumpkin seeds.

Ajwain, dried ginger, asafetida (hing) in small quantities, fenugreek, turmeric, cumin, clove, cardamom, coriander, fennel, black pepper, basil, Chinese cinnamon, nutmeg, mustard seed, mint, rosemary, thyme, lemon and orange zest, oregano, rock salt or sea salt, black salt, dried mango powder, pomegranate seeds or powder

List of Unfavorable Food Items

Vegetables

Fruits

Grains

Dairy

Meat

Oil

Beverages

Nuts
&
Seeds

Herbs
&
Spices

Broccoli
Brussels sprouts
cabbage
cauliflower
celery
eggplant
leafy green vegetables
mushrooms
peas
peppers
potatoes
sprouts
tomatoes
zucchini

Apples (raw)
Cranberries
Dates (dry)
Figs (dry)
Pomegranates
Prunes (dry)
Raisins (dry)
Watermelon
Unripe fruits, especially bananas.

Barley
buckwheat
corn
dry oats
millet
rye
Couscous
Crackers
Granola
Muesli
Pasta
Polenta
Rice Cakes
Rye
Sago
Spelt
Tapioca
Wheat Bran

Cow’s Milk (powdered)
Goat’s Milk (powdered)
Yogurt (plain, frozen or with fruits)

Red meat

Flaxseed

Apple Juice
Black Tea
Caffeinated Beverages
Carbonated Drinks
Chocolate Milk
Coffee
Cold Dairy Drinks
Cranberry Juice
Ice Cold Drinks
Mixed Vegetable juice
Pear Juice
Pomegranate Juice
Prune Juice
Soy Milk (cold)
Tomato Juice

No restriction.

Caraway

PITTA DOSHA
In Ayurveda Pitta is known as Energy of Digestion and Metabolism. Pitta dosha (bio-energy) is a combination of water and fire elements and formulated by the dynamic interplay of the both. These elements are transformative in nature thus they constantly modulate and control each other. In human body Pitta represents the fire element; it includes gastric fire or digestive fire, action of enzymes and amino acids that play a major role in metabolism, and the neurotransmitters and neuropeptides involved in thinking. People with pitta personality are known for warm friendly behavior and leadership qualities.
Pitta is hot, sharp, light, oily, liquid, and spreading in nature. It is sour, bitter, pungent to the taste, and has a fleshy smell. All these characteristics are revealed in the body of the pitta person. The main centers of pitta in human body are small intestine, stomach, sweat glands, blood, fat, eyes, and skin. Pitta governs digestion, absorption, assimilation, nutrition, metabolism, body temperature, skin coloration, the luster of the eyes, intelligence, and understanding. It gives the person appetite, vitality, and the capacity to learn, understand and determine what is right or wrong. The imbalanced pitta can cause many physical and psychological problems like anger, criticism, negative emotions, acidity, ulcers, heartburn, rashes and thinning hair. Pitta can be thrown out of balance by, eating spicy or sour food; being angry, tired, or fearful; or spending too much time in the sun. People with a predominantly pitta constitution are thought to be susceptible to heart disease and arthritis.

Distinctive Features of Pitta people

Physical
Body Frame – Pitta prakriti people have light to medium body frame with well-built physique and medium height. Their chests are not very flat and they show a medium prominence of veins and muscle tendons.
Skin & Hair Type – The pitta person may have coppery, yellowish, reddish or fair complexion with fair or reddish, fine, soft, shiny, warm skin. The hair may be fine red, fair or dark brown in color and straight or thinning, shiny, fine and silky in texture.
Eyes – Pitta people have distinct, bright eyes that are usually blue, grey or hazel in colour.
Teeth – Pitta people may have sharp but yellowish teeth with soft and, at times, bleeding gums.
Other – Pitta person has heart-shaped face with tapering chin and pointed nose that is sharp and tends to be reddish at tip. The nails are usually soft.
Some distinctive physical problems faced by pitta people include rashes or inflammations of the skin, sunburns, acne, boils, skin cancer, sensitive and burning eyes, hair loss, premature graying of hair and baldness.

Physiological
Pitta people usually have a sensitive and reactive body with a medium frame and weight. They usually keep in shape as they rarely gain or lose much weight.
Pitta constituent people usually have strong metabolism, good digestive fire and strong appetites. Thus they usually take large quantities of food and liquid at a time and often get irritated if they have to miss or wait for a meal.
Pitta type people have a natural longing for sweet, bitter and astringent tastes and enjoy cold drinks.
Pitta people usually have average or medium sleep but keep fresh and active, as their sleep is sound and uninterrupted.
Pitta is a fire element, thus people with pitta constitution tend to have higher body temperature with warm hands and feet. They do not feel comfortable in sunlight heat or hot weather as heat makes them tired.
Pitta people do not like hard work as well as they also have a tendency toward excessive perspiration.
Pitta people produce a large volume of urine and the feces are yellowish, liquid, soft and plentiful.
These people also show tendency toward grey hair with thinning hairline or baldness.
Pitta prakriti people are passionate and romantic and sexually have more vigor and endurance than Vatas, but less than Kaphas.

Behavioral or Psychological
Positive
Pitta people have sharp mind and superior memory hence they boast outstanding learning, understanding and concentrating powers.
These people are orderly, focused, assertive and entrepreneurial by nature.
Pitta people have inborn leadership skills with good comprehension power, focused vision and blessed wisdom. They are usually good public speakers and also capable of sharp, sarcastic, cutting speech. They have a desire to spread their name and fame all over.
They have natural fondness for noble professions and often make large amounts of money. They like to spend on luxurious items like perfume and jewelry.
Pitta people appreciate material prosperity and they tend to be moderately well off financially. They enjoy exhibiting their wealth and luxurious possessions and like to surround themselves with beautiful objects.

Negative
Pitta person is often stubborn, pushy, prejudiced, and authoritarian.
They have emotional tendencies toward hate, anger and jealousy.
Pitta people become commanding, irritated, angry, aggressive, demanding, assertive when out of balance.
Pitta people usually show extremist behavior and never yield an inch from their principles. They can be judgmental, critical and perfectionist, and tend to become angry easily.
Pitta person is subject to temper tantrums, impatience, and anger.

Indications of Balanced Pitta
A balanced pitta is an indication of sound physical and psychological health of an individual. When in balance pitta ensures:
Good digestion, , Energy , Goal-setting inclinations, Good problem-solving skills, Keen powers of intelligence, Decisiveness, Boldness and courage, Bright complexion

Indications of Imbalanced Pitta
Pitta is imbalanced when any property exceeds or decreases from its normal level. There are many factors that can cause pitta imbalance including alcohol and cigarettes, hard work, overexertion, and overheating. Pitta is a fire element thus summer season is time when it gets easily aggravated. When pitta is out of balance or disturbed the body shows some distinctive signs or symptoms both physical and behavioral. Physical symptoms include:
Acidity, Heartburn
Fitful sleep, Disturbing dreams, Insomnia
Diarrhea, Food allergies
Bad breath, Sour body odor
Sensitivity to heat, Hot flashes
Skin rashes, Boils and Acne
Ulcers, Hot sensations in the stomach or intestines
Bloodshot eyes other vision problems
Weakness due to low blood sugar
Fevers, Night sweats
Anemia
Jaundice
On behavioral Front one may feel:
Angry, Irritable, hostile
Destructive and Impatient
Critical to self and others
Argumentative, Aggressive
Bossy, controlling
Frustrated, Willful, Reckless
Mental confusion

Health Problems caused by Imbalanced Pitta
Pitta is an element of fire hence any imbalance in pitta usually causes fevers, inflammatory diseases, acidity, ulcers, rashes, digestive problem etc. It can also cause loss of strength, heart problems, skin problems, jaundice and hair problems.

General Tips on Health and Wellness For Pitta
When in balance, pitta promotes intelligence and understanding but when disturbed or imbalanced it produces anger and jealousy. To ensure sound and healthy living one should be aware with the causes and factors that can influence pitta dosha and also the ways to regulate them.

It is very important for Pitta people that they lead a pure and moderate life and try to keep cool. Pitta is a fire element; hence to balance it one should avoid excessive heat, oily, steamy and salty food, rigorous exercises that increase body heat, etc. Such people should opt foods, attitudes, behaviors, personal relationships, and environmental conditions that can be instrumental in balancing pitta.

They should take food that is sweet, bitter, and astringent because these tastes decrease pitta influences, do exercise during the cooler part of the day, and do things that cool the mind, avoid conflicts and choose cool climates. On behavioral front developing the virtues of honesty, morality, kindness, generosity, and self-control also help in balancing pitta dosha.

Pitta prakriti people should do meditation as it helps to control negative thoughts and calm mind and body. Optimum meal times for pitta people are: breakfast at 7 a.m., lunch at noon, a snack at 3 p.m. and dinner at 6 p.m.

The pitta people should use colors that are cool and calm, for example, blues and greens. These colors provide a soothing effect and help to control pitta. The stone should be worn by pitta people is Moonstone as this stone associate well with pitta dosha and drive positive influences.

A Food Plan to Balance Pitta Dosha
Pitta is related with fire and control digestion and metabolism, body temperature, and biological transformations in the body. Usually Pitta people have strong efficient digestion, they can generally eat just about everything but they should include cool or warm food in their diet with less butter and added fat. Excessive use of salt, overuse of sour and spicy food and overeating are the main causes that trouble pitta so such food items should be reduced, instead starchy foods such as vegetables, grains and beans, salad, milk and ice cream should be included in the diet.

Alcoholic and fermented foods should also be avoided. Pitta person should not take coffee also as the acid in the coffee is also pitta aggravating, instead they can have herb teas like mint, licorice root or other that pacify pitta.

If your basic constitution is mixed like pitta-vata or pitta-kapha, then you should include portion for the second influential dosha.

List of favorable food items

Vegetables

Fruits

Grains

Dairy

Meat

Oil

Beverages

Nuts
&
Seeds

Herbs
&
Spices

Asparagus
Broccoli
Brussels sprouts
Cabbage
Cauliflower
Celery
Cucumber
Green beans
Green (sweet) peppers
Leafy green vegetables
Lettuce
Mushrooms
Okra
Parsley
Peas
Potatoes
Sprouts
Squash
Sweet potatoes
Zucchini

Apples
Avocados
Cherries
Coconut
Figs
Dark grapes
Mangoes
Melons
Oranges
Pears
Pineapples
Plums
Prunes
Raisins

Barley
Oats
Wheat
White rice (prefer basmati rice)

Butter
Egg whites
Ghee (clarified butter )- unless you are watching cholesterol
Ice cream
Milk

Chicken
Shrimp
Turkey
(All in small amounts)

Coconut
Olive
Soy
Sunflower

Almond milk
aloe vera juice
apple juice apricot juice berry juice (sweet) black tea carob
chai (hot, spiced milk)* cherry juice (sweet)
cool dairy drinks
grain "coffee" grape juice
mango juice mixed veg. juice orange juice
peach nectar pomegranate juice prune juice pear juice rice milk soy milk vegetable bouillon

Coconut
Pumpkin seeds
Sunflower seeds

Spices are generally avoided as too heating. In small amounts, the following sweet and astringent spices are OK

Cardamom
Cilantro(green coriander)
Cinnamon
Coriander seed
Dill
Fennel
Mint
Saffron
Turmeric
Plus small amounts of cumin and black pepper

List of unfavorable food items

Vegetables

Fruits

Grains

Dairy

Meat

Oil

Beverages

Nuts
&
Seeds

Herbs
&
Spices

Beets
Carrots
Eggplant
Garlic
Hot peppers
Onions
Radishes
Spinach
Tomatoes

Apricots
Bananas
Berries
Cherries (sour)
Cranberries
Grapefruit
Papayas
Peaches
Persimmons

Brown rice
Corn
Millet
Rye

Buttermilk
Cheese
Egg yolks
Sour cream
Yogurt

Red meat and sea food in general )

Almond
Corn
Safflower
Sesame

Apple cider berry juice (sour) caffeinated beverages carbonated drinks carrot juice cherry juice (sour) chocolate milk
coffee cranberry juice grapefruit juice
iced tea
iced drinks lemonade papaya juice tomato juice sour juices

All, except mentioned above

All pungent herbs and spices, except as noted. Take only the minimal amounts of the following:

Barbecue sauce
Catsup
Mustard
Pickles
Salt
Sour salad dressings
Spicy condiments
Vinegar

KAPHA DOSHA
The dosha of Kapha is an alliance of water and earth elements. Kapha represents the Energy of Lubrication and Structure in Ayurveda. Kapha comprises all our cells, tissues and organs. Kapha molecules act as glue that hold the body together and provides it the basis for physical structure. Water is the main constituent of kapha and provides biological strength and natural tissue resistance in the body.
Kapha is heavy, slow, cool, oily, liquid, hard, smooth, dense, soft, static, viscous, and cloudy. It is white in color and has a sweet and salty taste. These attributes of kapha can be seen with an individual who has predominant kapha dosha.
The main centers of kapha in the human body are chest, throat, head, sinuses, nose, mouth, stomach, joints, cytoplasm, plasma, and the liquid secretions of the body such as mucus. The chest is the dominant seat of kapha.
kapha provide body resistance, lubricates the joints, moisture the skin, heals wounds; fills the spaces in the body; gives biological strength, vigor and stability; supports memory retention; gives energy to the heart and lungs and maintains immunity. Psychologically, it is responsible for the emotions of attachment, greed, and long-standing envy, calmness, forgiveness, and love.
In a balanced state kapha individual shows terrific endurance and physical strength with slow and steady speech and a calm, loving and forgiving attitude. But excess of Kapha can lead to lethargy, weight gain, congestion and allergies along with envy, greedy and possessive behavior.
Kapha can be aggravated by, sleeping during the daytime, eating excessive sweet foods, overeating, and eating and drinking foods and beverages with too much salt and water (especially in the springtime). The main health ailments associated with kapha dosha include diabetes, gallbladder problems, stomach ulcers, and respiratory illnesses such as asthma.

Distinctive Features of Kapha people

Physical
Body Frame – Kapha prakriti people usually have strong and large body frame with heavy bones and muscles. Their chests are expanded and broad. Their veins and tendons are not obvious because of their thick skin but the muscle development is good. The bones are not prominent.
Skin & Hair Type - Kapha people generally have fair and bright complexion with lustrous, oily and smooth skin that can be cold and pale. Their hair can be thick, dark, soft, curly or wavy.
Eyes - Eyes are prominent feature of kapha people. They usually have large and attractive eyes. The eyes are dense and black or blue in color and the white of the eye is generally very white and beautiful.
Teeth – Kapha people generally have strong and white teeth.

Physiological
When in balance kapha people enjoy excellent health with strong immune system. Kapha people have the most energy of all constitutions, but it is steady and enduring, not explosive.
Kapha people have a tendency to gain weight as they have slow digestion and metabolism. They also face great difficulty in shedding weight because they are slow movers. They walks and talks slowly, have steady appetite and thirst with slow metabolism and digestion.
Kapha people enjoy sound and prolonged sleep. They feel cloudy and foggy in the morning and often desire tea/coffee as a stimulant to start the day.
Their perspiration is moderate.
Kapha people have dislike for cold and damp weather as they are more prone to colds, congestion and cough problem. Kapha people are also sluggish and loves sitting, sleeping and doing nothing.
Such people are usually slow to anger, strive to maintain harmony and peace in their surroundings. They have soft pleasing look with attributes such as love, care, compassion, kindness and forgiveness.
Kapha people have craving for sweets and sweet taste helps them to stimulate sperm formation and increase the quantity of semen.
Sexually Kaphas are the slowest to be aroused, but they also have the most endurance.

Behavioral or Psychological
Positive
Kapha people hold exceptional long-term memory.
Kapha people have many behavioral virtues like they are easygoing, relaxed, slow-paced, stable, reliable, affectionate and loving, forgiving, compassionate, faithful, gentle and calm.
They usually have calm, steady mind thus do not loss their temper easily.
Kapha people love to hug and are deeply attached in love and relationships.
They have a deep melodious voice and a monotonous pattern of speech.
Kapha people tend to be wealthy as they are good at earning as well as saving the money.

Negative
Kapha people are slow learner.
They usually have nonjudgmental nature.
They are also slow at comprehension.
If in imbalanced condition kapha people suffer from greed, attachment, possessiveness, and laziness.

Indications of Balanced Kapha
A balanced Kapha provides:
Physical strength
A strong immune system
Serenity or calmness
Steady mind, rational thinking and mental determination
Endurance and adaptability

Indications of Imbalanced Kapha
Any of the properties of kapha in excess can cause an imbalance. Kapha can be aggravated by, sleeping during the daytime, eating excessive sweet foods, overeating, and eating and drinking foods and beverages with too much salt and water. It also increases during winter and early spring or when weather is heavy, wet, cloudy, and cold. Full moon also aggravates kapha. When kapha is aggravated or imbalanced one may feel:
Sluggish and Dull in thinking
Lethargic or tired
Depressed, Sad, Sentimental
Slow to comprehend, Slow to react
Clingy, hanging on to people and ideas
Greedy, Possessive, Materialistic
Sleepy or very tired in the morning, hard to get out of bed
Drowsy or groggy during the day
Weight gain, obesity
Mucus and congestion in the chest, throat, nose or sinuses
Nausea
Diabetes
Hay fever
Pale, cool, clammy skin
Edema, water retention, Bloated feeling
Sluggish digestion, food "just sits" in the stomach
High cholesterol
Aching joints or heavy limbs

Health Problems caused by Imbalanced Kapha
Kapha people have a tendency to have diseases related to the water principle. When imbalanced the kapha can cause many minor or major ailments such as the flu, sinus congestion, respiratory problems (including asthma and wheezing), gallbladder problem, hay fever, atherosclerosis (hardening of the arteries), sluggishness, excess weight, diabetes, water retention, and allergies.

General Tips on Health and Wellness For Kapha Types
When in balanced kapha individual enjoys immense physical strength, sound health, strong immunity with calm and steady mind. Out of balance, kapha produces greed and envy and many health disorders. To keep kapha in balance one need to know the causes and factors (both positive and negative) that can influence it.
Kapha prakriti people have more risk to lethargy, sluggishness, depression, and overweight because their metabolism is slow. To keep oneself fit and healthy kapha person need activity and stimulation.
Daily exercise is more important for them than for any other type. As they are fast to gain weight but slow to reduce, they need rigorous kind of physical exercises to keep their body weight under control.
Meditation can be more intensive for kapha constitutions than for vata or pitta constitutions. They should perform prayer and meditation everyday.
Kapha people should avoid heavy, oily foods, dairy and iced drinks; instead they need to include pungent, bitter, and astringent tastes that decrease kapha influences. Food items such as spices, green leafy vegetables, chilies, beans etc. should be included in diet.
Opting foods, mental attitudes, behaviors, exercise routines, relationships and environmental surroundings, which can be instrumental in balancing kapha characteristics, help to stay healthy.
Kapha person should be receptive to useful change and deliberate to implement life-enhancing actions. Indulging in new experiences and activities is also beneficial for them.
Kapha people should avoid daytime naps. Going to bed early and rising early is always beneficial for them.
The corresponding colors of Kapha dosha are bright colors such as red and orange and the favorable stone is Lapis.

A Food Plan to Balance kapha Dosha
Kapha is mainly water element thus influences the heavy, moist aspects of the body. To keep kapha under balance warm, dry, light food cooked with less water and minimum of fat is needed. One should increase the use of pungent, bitter, and astringent tastes. Kapha people should consume limited amount of sugar, oil and salt as well. Lightly cooked vegetables and raw fruits and vegetables are more beneficial for kaphas.
Kapha people usually have a tendency to overeating that should be controlled because it lead to weight gain due to slow digestion.
Any food that is spicy is good for kaphas such as very hot Mexican or Indian food, especially in winter.
For kapha types, breakfast is optional that means you can skip it if you like. If you take breakfast it should be very light. You can have foods such as hot-spiced cider, buckwheat pancakes with apple butter, corn muffins, and bitter cocoa made with skim milk and a touch of honey. The main meal should be at the middle of the day, and only a light, dry meal in the evening is advisable.
To energize yourself in the morning, you can take honey, hot water, lemon juice and ginger. Ginger tea can also be taken.

Vegetables	Fruits	Grains	Dairy	Meat	Oil	Beverages	Nuts & Seeds	Herbs & Spices
Asparagus beets broccoli Brussels sprouts cabbage carrots cauliflower celery eggplant garlic leafy green vegetables lettuce mushrooms okra onions peas peppers potatoes radishes spinach sprouts	Apples apricots berries cherries cranberries figs mangoes peaches pears prunes pomegranates Dried fruits in general are good for kapha. (apricots, figs, prunes, raisins)	Barley buckwheat corn millet oats, dry rye basmati rice	Warm skim milk small amounts of whole milk and eggs (not fried of cooked with butter)	Chicken shrimp turkey (All in small amounts)	Almond corn safflower sunflower (All in small quantities)	Aloe Vera juice apple cider apple juice apricot juice berry juice black tea (spiced) carob carrot juice chai (hot spiced milk) cherry juice (sweet) cranberry juice grain "coffee" grape juice mango juice peach nectar pear juice pinapple juice pomegranate juice prune juice soy milk (hot & well-spiced)	Sunflower seeds pumpkin seeds	All are good. Ginger is especially good for improving digestion

List of unfavorable Food Items
Vegetables	Fruits	Grains	Dairy	Meat	Oil	Beverages	Nuts & Seeds	Herbs & Spices
Sweet and juicy vegetables, such as: cucumbers sweet potatoes tomatoes zucchini	Avocados bananas coconut dates fresh figs grapefruit grapes melons oranges papayas pineapples plums Avoid sweet, sour, or very juicy fruits, in general.	Oats rice wheat, except in small amounts Avoid hot cereals and steamed grains, in general, as they are too moist and heavy for kapha.	All, except mentioned above.	Red meat seafood in general	AAll, except mentioned above.	Almond milk caffeinated beverages carbonated drinks cherry juice (sour) chocolate milk coffee cold dairy drinks grapefruit juice iced tea icy cold drinks lemonade orange juice papaya juice rice milk sour juices soy milk (cold) tomato juice	All, except sunflower seeds and pumpkin seeds	salt

Source: http://www.india-shopping.net/user-guide/ayurveda-user-guide/concept-of-tri-dosha.html

2011-03-16T02:40:00.000-07:00

Ayurveda History & Philosophy

Ayurveda is an ancient system of life (ayur) knowledge (veda) arising in India thousands of years ago. Ayurveda theory evolved from a deep understanding of creation. The great rishis or seers of ancient India came to understand creation through deep meditation and other spiritual practices. The rishis sought to reveal the deepest truths of human physiology and health. They observed the fundamentals of life, organized them into an elaborate system, and compiled India's philosophical and spiritual texts, called Veda of knowledge.

Ayurveda was first recorded in the Veda, the world's oldest existing literature. The three most important Veda texts containing the original and complete knowledge of Ayurveda, believed to be over 1200 years old, is still in use today. These Ayurvedic teachings were customarily passed on orally from teacher to student for over 1000 years. The wisdom of Ayurveda is recorded in Sanskrit, the ancient language of India that reflects the philosophy behind Ayurveda and the depth within it.

Ayurveda greatly influenced health care practices in the east and the west. By 400 AD Ayurvedic works were translated into Chinese; by 700 AD Chinese scholars were studying medicine in India at Nalanda University. Chinese medicine, herbology and Buddhist philosophy were also impacted by Ayurvedic knowledge. Having passed the test of experience it remains essentially the same now as at its inception, although numerous commentators over the centuries have added insight with their analyses.

The philosophy of Ayurveda teaches a series of conceptual systems characterized by balance and disorder, health and disease. Disease/health results from the interconnectedness between the self, personality, and everything that occurs in the mental, emotional, and spiritual being. To be healthy, harmony must exist between the purpose for healing, thoughts, feelings and physical action.

Ayurveda is a careful integration of six important Indian philosophical systems, many physical/behavioral sciences, and the medical arts. One verse from an ancient authority says Ayurveda deals with what is good life and bad life, happiness and misery, that which supports or destroys, and the measurement of life. It works to heal the sick, to maintain health in the healthy, and to prevent disease in order to promote quality of life and long life. Health is defined as an experience of bliss/happiness in the soul, mind, and senses and balance of the body's three governing principles, seven tissues, three wastes, digestion, and other processes such as immune functioning. Health is not the absence of symptoms. Ayurveda has objective ways to assess each of these, pulse assessment being the primary means.

Its central tenet is that life is a combination of body, mind, senses, and spirit (more than a mind-body system). Nothing exists but for the pre-existence of and working of a Supreme Intelligence/Consciousness – an elemental, all-powerful, all-pervading spirit-energy that expresses Itself through and in the creation. Ayurveda seeks to know this aspect of life, the subjective (internal) as well as the objective (outer).

It is central to Ayurveda that the functioning of all creation, the mineral, plant and animal kingdoms, can be understood as the interactions of three fundamental energy complexes (erroneously called doshas). The three energies are vata, pitta and kapha – signifying the dynamic or mobile, energetic, nonmaterial aspect of nature; the transformative, intelligence aspect; and the structural, physical aspect respectively. Vata governs respiration, circulation, elimination, locomotion, movement, speech, creativity, enthusiasm, and the entire nervous system. Pitta governs transformations such as digestion and metabolism, vision, complexion, body temperature, courage, cheerfulness, intellection and discrimination. Kapha governs growth (anabolic processes), lubrication, fluid secretions, binding, potency, patience, heaviness, fluid balance, compassion, and understanding in the organism. All have physical expressions in the body.

In the human physiology these three energies tend to interact in a harmonious and compensatory way to govern and sustain life. Their relative expression in an individual implies a unique ratio of functioning of these governing principles according to each person's unique DNA (vta-pitta-kapha ratio) determined at conception. This is body or constitutional typing, called prakruti. There are seven types – vata type, pitta type, kapha type and combinations thereof.

Prakruti yields two important understandings. A person has a permanent or stable nature for the entire life and efforts to maintain or change physiology must keep this balance point in mind. In addition each type will suggest an area tending to go out of balance, a disease tendency, requiring lifelong attention to maintain balance. A vata type naturally tends to constipation, arthritis, anxiety; a pitta type tends towards inflammations, infections, ulcers; and kapha types tend to overweight, diabetes, congestive disorders, etc. The implication of pakruti is that it helps explain why people react differently to the same things. The medical implication for this is that certain people will have a natural predisposition or sensitivity to certain medicines and this can be predicted.

Why does imbalance occur? It occurs because one or more of the energies or elements described above gets increased quantitatively or altered qualitatively. There is no human experience, whether a thought, an emotion, the climate, food, lifestyle, etc. that does not have at least one of the twenty qualities which, by its action, yields an effect in the physiology.

Classically, the nature of the causative factors are the result of mistakes of intellection (failure to perceive things as they are), inappropriate use of the sense organs, and mistakes of time (doing even proper things at the wrong time). While DNA gives the body one set of instructions, the life experiences at every moment are giving the governing principles perhaps another message. Since these three governing principles are nothing but energy themselves, they can be influenced –increased or decreased – by like or opposite energies. Heat increases pitta, dryness increases vata, and liquid increases kapha, etc. Thus imbalance is the continued experience of some stimulus – mental, emotional, or physical, real or imagined - that overwhelms the body's ability to maintain its identity, its prakruti or vata-pitta-kahpa ratio. When a stimulus and a system have the same energy the stimulus promotes more of its value in the system. Like increases like which can lead to imbalance even though they are not necessarily unhealthy influences in themselves – properly cooked organic food when taken in excess or at the wrong time promotes imbalance. With time and chronicity and some defective space in the organism (from genes, prior disease, trauma, congenital defect, etc.), disease can develop and manifest in the weak organ or tissue. When disease begins to manifest the governing principles are called doshas, meaning impurities, which can pollute or contaminate the physiology.

Source:http://www.healthandhealingny.org

Six Schools of Indian Philosophy

2011-03-13T04:23:00.000-07:00

Yoga	Practical methods for direct experience: Yoga systematically deals with all of the levels of one's being, striving to experience the eternal center of consciousness. Yoga is best described in the Yoga Sutras and involves systematic witnessing of your inner states, so as to experientially go beyond all of them to the center of consciousness. Yoga is often called Sankhya-Yoga, as Yoga contains the practical methods to realize in direct experience the truths of Sankhya philosophy (below). (See book reviews on the Yoga Sutras and the many books by Swami Rama)
Sankhya	Framework of manifestation: Sankhya philosophy offers a framework for all the levels of manifestation, from the subtlest to the grossest. Sankhya comes from samyag akhyate, which literally means that which explains the whole. Sankhya deals with prakriti (matter), purusha (consciousness), buddhi or mahat (intelligence), ahamkara (I-am-ness), three gunas (elements of stability, activity, and lightness), mind (manas), cognitive and active senses (indriyas), and the five subtle and gross elements (earth, water, fire, air, and space). In light of its breadth, it contains all of the domains of Vaisheshika, Nyaya, and Mimasa, which are described below.
Vedanta	Contemplative self-inquiry: Vedanta philosophy and practice provides contemplative methods of self-inquiry leading to the realization of one's true nature, that which is not subject to death, decay, or decomposition. A major key of these practices is contemplation on the Mahavakyas. The teachings of Vedanta are best captured in the books of the Upanishads. The text, Vivekachudamini (Crest Jewel of Discrimination) by Adi Shankaracharya is an excellent source, and is available in English translation. (See also Vedantic Meditation) (See book reviews on Vedanta, Vivekachudamini, and related books by Swami Rama)
Vaisheshika	Physical sciences: The Vaisheshika system was developed by Prashastapada and emphasizes the physical sciences such as chemistry. It includes exploring the elements of earth, water, fire, air and space, as well as time, mind and soul.
Nyaya	Reasoning: The Nyaya system was founded by the ancient sage Gautama, and deals with logic, the process of reasoning. Doubt is considered a prerequisite for philosophical inquiry. Other systems of Indian philosophy draw on this process.
Mimasa	Freedom through action: The Mimasa system was founded by Jaimini and pursues freedom through action. It has a detailed philosophy related to ritual, worship and ethical conduct, which developed into the philosophy of karma.

ආයුර්වේදය

2010-10-30T15:02:00.000-07:00

‛ආයුර්වේදය’ යනු ඉන්දියාවේ ජනිත වූ වෛද්‍ය ක්‍රමයකි. ‛ආයුෂ්’ යන්නෙන් දීර්ඝ ජීවිතය ද ‛වේදය’ යන්නෙන් උසස් දැනගැනීම නොහොත් උතුම් අනුශාසනය ද ගැනේ. මේ අනුව දිගු කලක් ජීවත්වීමට උපදෙස් දෙන උතුම් ශාස්ත්‍රය ‛ආයුර්වේදය’ ලෙසින් නම් කර ඇත.

මෙසේ ඉන්දියාවේ ජනිත වූවායැයි සැලකෙන ආයුර්වේදයේ නිර්මාතෘවරයා ලෙස සැළකෙනුයේ ධන්වන්තරි නම් මහ ඍෂි තුමාය.

ආයුර්වේද වෛද්‍ය ක්‍රමfha b;sydih.

ආයුර්වේදයේ නිර්මාතෘවරයා ලෙස සැළකෙනුයේ ධන්වන්තරි මහ ඍෂිතුමාය. මෙතුමා විසින් ආයුර්වේද වෛද්‍ය ක්‍රමය භාරතයේ ව්‍යාප්ත කරනු ලැබු අතර එයින් වර්ෂ 400 කට පමණ පසු උත්තර භාරතයේ ජනයා අතර උග්‍ර අයුරින් ලෙඩ රෝග පැතිර යන්නට විය. එයින් පීඩාවට පත් ජනතාවට සෙත සැළසීම පිණිස එකල ජීවත් වූ මහා ඍෂිවරුන් හිමාලය පාමුල පංච නදී තීරයට එක්රැස්ව මෙය සඳහා පිළියම් සෙවූහ. එහි දී ගත් තීරණයකට අනූව භාරද්වාජ නම් මහ ඍෂිවරයාණන්ව ඉන්ද්‍රභවනයට යවා තිබේ. යථෝක්ත අවශ්‍යතාවය උදෙසා ප්‍රතිකාර පද්ධතියක් හදාරා ඒමට ඉන්ද්‍රභවනට පිවිසි භාරද්වාජ මහා ඍෂිතුමා ඉන්ද්‍රදේවයාගෙන් ආයුර්වේදය මැනවින් හදාරා නැවතත් භාරත දේශයට සම්ප්‍රාප්ත වී ඇත. නැවතත් රැස් වූ මහා ඍෂි සමුළුවේ දී භාරද්වාජ මහා ඍෂි තුමා තමන් උගත් ශාස්ත්‍රය සෙස්සන්ට ද ප්‍රගුණ කරවා ඇත.

ආයුර්වේදයේ සම්ප්‍රදායka

ආත්‍රෙය සම්ප්‍රදාය

ඒ අතර සිටි ආත්‍රෙය නම් මහා ඍෂි තුමා සිසු පරපුරක් බිහි කර ගනිමින් ආයුර්වේදයේ එන කාය චිකිත්සාවට ප්‍රමුඛත්වය ලබා දෙමින් අෂ්ඨ අංගයකින් සමන්විත ආයුර්වේදය ජනතාව අතර ව්‍යාප්ත කොට තිබේ. ආත්‍රෙය මහා ඍෂි තුමාගේ මූලිකත්වයෙන් ක්‍රියාවට නැගුණු මෙය ඇත්‍රෙය සම්ප්‍රදාය යනුවෙන් ද හදුන්වයි. මෙහි එන මූලධර්ම ආදී අධ්‍යන අංග ආයුර්වේද නිර්මාතෘ වශයෙන් සැළකෙන ධන්වන්තරින් ආයුර්වේද සම්ප්‍රදායට සමාන වේ.

මෙම සම්ප්‍රදායන් දෙක අතර ඇති එකම වෙනස වන්නේ ධන්වන්තරී සම්ප්‍රදාය ශල්‍ය චිකිත්සාවට ප්‍රධාන ස්ථානය දුන් අතර ආත්‍රෙය සම්ප්‍රදාය කාය චිකිත්සාවට ප්‍රමුඛත්වය දීම පමණයි.

කාශ්‍යප සම්ප්‍රදාය

ඒ අතර යථෝක්ත සම්මේලනයේ දී ආයුර්වේදය උගත් කාශ්‍යප මහා ඍෂිවරයා ද සිසු පරපුරක් බිහි කර ගෙන ඇත. එය කාශ්‍යප සම්ප්‍රදාය නමින් හැඳින්විණි.

සිද්ධ වෛද්‍ය සම්ප්‍රදාය

ආත්‍රෙය මහා ඍෂිවරයාගේ ප්‍රධානත්වයෙන් පැවැති වෛද්‍ය අධ්‍යාපන සාකච්ඡාවකට දක්‍ෂිණ භාරතයෙන් අගස්ති මුනිවරයා ද ලංකාවෙන් පුලස්ති මහා ඍෂි තුමා ද සහාභාගී වී ඇත. එහි දී ආයූර්වේදය හැදෑරු අගස්ති මුනිවරයා දක්‍ෂිණ භාරතයේ විසු අසුරයන් වෙත පැමිණ එහි සුලභ බෞද්ධ සම්පත් ප්‍රයෝජනයට ගනිමින් වෛද්‍ය ක්‍රමයක් බිහි කොට ඇත. එය සිද්ධ වෛද්‍ය සම්ප්‍රදාය යනුවෙන් හඳුන්වයි.

සිද්ධ වෛද්‍ය ශාස්ත්‍රය වනාහි ආයුර්වේදය මෙන්ම සම්පූර්ණ වූ විද්‍යාවකි. ආයූර්වේදයේ කාය චිකිත්සා, ශල්‍ය, ශාලාඛ්‍ය යන අංග තුන එකල ජන සමාජයෙහි බෙහෙවින් ප්‍රචලිතව ඇත. බුද්ධ කාලයේ දී දියුණූ තත්වයක පැවැති ශල්‍ය, ශාලාඛ්‍ය ක්‍රම දෙන භාරතීය බෞද්ධ සමයේ පිරිහීමක් සමගම අභාවයට පත් වී ඇත.

මෙම සම්ප්‍රදාය ද ආයුර්වේදයේ මූලධර්මයන් අනුගමනය කර ඇත. සිද්ධ වෛද්‍ය සම්ප්‍රදාය ප්‍රතිකාර ක්‍රමයක් ලෙස ‛සින්දුරම්’ ප්‍රතිකාරය බෙහෙවින් දියුණු වී තිබේ. මෙම සින්දුරම් ප්‍රතිකාරය පසු කාලීනව ‛රස වෛද්‍ය ක්‍රමය’ යන නාමයෙන් ආයුර්වේදයට සංකලනය වී ඇත්තේ තව තවත් දියුණු සොයා ගැනීම්වල ප්‍රතිඵලයක් ලෙසටය. මෙම සිද්ධ වෛද්‍ය සම්ප්‍රදාය දක්‍ෂිණ භාරතය පුරාම ප්‍රචලිත වූවක් ලෙස මෙහි දී හැඳින්විය හැකිය.

ලක්දිවට සංක්‍රමණය

‛ආයුර්වේද උප්පති කථාන’ මෙසේ දැක්විය හැකි අතර පුලස්ති මහා ඍෂිවරයා ද අගස්ති මුනිවරයා ද සිද්ධ වෛද්‍ය ක්‍රමයේ ප්‍රගතියට කටයුතු යොදා ඇත. පසුව ලංකාවට පැමිණ පුලස්ති මහා ඍෂිවරයා අසුරයන්ගෙන් පසු රටේ ශක්තිමත්ව සිටි සාමාජිකයෝ වූ රාක්ෂයන් වෙත විවිධ වෛද්‍ය ක්‍රමයන්ගේ සංකලන දේශිය ඖෂධ සම්පත් උපයෝගී කර ආයුර්වේද ක්‍රමය හඳුන්වා ඇත.

ආයුර්වේද ක්‍රමය ලක්දිවට සංක්‍රමණය වූයේ භාරතයෙන් බව පුරාවෘත්ත වලින් හෙලිවේ. දැනට ලක්දිව ව්‍යවහාර වන වෛද්‍ය ක්‍රමයට සිංහල වෙදකම හෙවත් ස්වදේශීය වෛද්‍ය ශාස්ත්‍රය යයි කියනු ලැබේ. දේශීය වෛද්‍ය ක්‍රමය, ජාතික වෛද්‍ය ක්‍රමය, සිංහල වෛද්‍ය ක්‍රමය යන විවිධ නම් වලින් මෙය හඳුන්වන අතර 1961 අංක 31 දරණ ආයුර්වේද පනතේ 89 ඡේදයෙහි එන අර්ථ නිරූපණ යටතේ ‛ආයුර්වේදය’ යන නාමය ආයුර්වේදය, සිද්ධ, යුනානි, යන වෛද්‍ය ක්‍රම තුනටම සංගෘහිත නාමයක් වශයෙන් හඳුන්වා ඇත.

ක්‍රි.ව. තුන්වන ශතවර්ෂයෙහි විසූ රජවරුන්ගේ අනුග්‍රහයෙන් ආයුර්වේදීය ශල්‍ය චිකිත්සාව දියුණු තත්වයක පැවති බව පුරාවෘත්ත වලින් කියැවේ. සිංහල බෞද්ධ නරපතියෙකු වූ බුද්ධදාස රජතුමා මීට කදිම නිදසුනකි.

ආයුර්වේද ග්‍රන්ථ

සාරාර්ථ සංග්‍රහය

අනුරාධපුර යුගයෙහි මුල් අවධියේ සිටම ආයුර්වේද ශාස්ත්‍රය ලක්දිව පැවති බවට සාක්ෂි ඇතත් ඒ සමයෙහි ලියැවුණු වෛද්‍ය ග්‍රන්ථයක් යැයි කිව හැකිව තිබෙන්නේ බුද්ධදාස රජතුමන් විසින් ලියන ලද ‛සාරාර්ථ සංග්‍රහය’ පමණකි. මෙය සතුරු ආක්‍රමණ හමුවේ ඉතිරිවූ එකම ග්‍රන්ථය යැයි සිතිය හැක.

‛සාරාර්ථ සංග්‍රහය’ ආයුර්වේදීය ග්‍රන්ථයන් ඇසුරුකොට ලියූවක් බව පෙනේ. පසුකාලීනව මෙම ග්‍රන්ථයට සන්න ලියූවන් විසින් දක්ෂණාත්‍ය වෛද්‍ය සම්ප්‍රදායට අයත් අග්නි කර්ම විධිය හා වෙනත් ප්‍රතිකාර ක්‍රමයන්ද ඊට ඇතුලත් කරනු ලැබ ඇත.

භේසජ්ජ මංජුසාව

මීළඟට දේශීය වෛද්‍ය ග්‍රන්ථයන් අතුරෙන් ප්‍රධාන ස්ථානයෙහිලා ගැනෙන්නේ අනවමදර්ශී සංඝරාජ මාහිමියන් විසින් මාගධී භාෂාවෙන් ලියන ලද ‛භේසජ්ජ මංජුසාව’යි. මේ සඳහා වැලිවිට සරණංකර සංඝරාජ මාහිමියන් විසින් ලියන ලද සන්නය දේශීය වෛද්‍ය ශාස්ත්‍රයෙහි උන්නතිය පිණිස කෙරුණු ශ්‍රේෂ්ඨතම කෘතියකි. මෙහි දකෂිණාත්‍ය සිද්ධ වෛද්‍ය මතයන් ද ඇතුලත් කර තිබේ.

යෝගාර්ණවය හා ප්‍රයෝග රත්නාවලිය

පලමුවන බුවනෙකබාහු අවධියෙහි මයුරපාද හිමියන් විසින් ලියන ලද ‛යෝගාර්ණවය’ හා ‛ප්‍රයෝග රත්නාවලිය’ ද අගනා දේශීය වෛද්‍ය ග්‍රන්ථයෝ වෙති. මෙහි ද දක්ෂණත්‍ය සිද්ධ වෛද්‍ය ශාස්ත්‍රයට අයත් වෙද පිළියම් ඇතුලත් කර තිබේ. වරයෝග සාරය, ප්‍රයෝග සමුච්ඡය, යෝග පිටකය, වෛද්‍ය චින්තාමණිය ආදී ග්‍රන්ථයන් හා යෝග රත්නාකරය, යෝග මුක්තාවලිය, වටිකාප්‍රකරණය, යෝග මාලාව ආදී ග්‍රන්ථයන් ද සිංහල ප්‍රයෙන් හා සංස්කෘත ශ්ලෝකයෙන් රචිත යෝග ශතකය මෙන්ම සිංහල පiමය සෙනහ ශතකය ආදී සංග්‍රහ ග්‍රන්ථයෝද දේශීය චිකිත්සාව ඉගෙනීම සඳහා යොදා ගනී.

මේ දැක්වුණු ග්‍රන්ථ සියල්ලම විශේෂයෙන්ම දේශීය කාය චිකිත්සාවට අදාළ වේ. මීට අමතරව ගද්‍ය වූත්, පද්‍ය වූත් නොයෙක් දේශීය වෛද්‍ය ග්‍රන්ථ රාශියක් දක්නට ලැබේ. මෙසේ බලන කල දේශීය වෛද්‍ය ශාස්ත්‍රය හෙවත් සිංහල වෙදකම වූ කල්හි උතුරු ඉන්දියාවේ සකු බසින් සම්පාදිත ග්‍රන්ථයන් හා දකුණු ඉන්දියාවේ දෙමළ, තෙළිඟු , මලයාලි යන භාෂාවලින් ලියැවුණු ග්‍රන්ථයන්ද ඇසුරින් අපේ රටේ දේශගුණික හා ශාරීරික තත්වයන්ද සළකා බලමින් සකස් කරගන්නා ලද්දකි.

දඹදෙණි අවදියෙන් මෑත භාගයෙහි වරින් වර ලංකාවට පැමිණි කේරළ, චෝල, පාණ්ඩ්‍ය වැනි ජාතීන්වලට අයත් සිද්ධ වෛද්‍යවරයෝ දක්ෂිණ භාරතයෙහි එකල ප්‍රචලිතව පැවති උසස් ශාස්ත්‍ර ක්‍රමයන් හා විවිධ ඖෂධ හා වර්ග ද සිංහල වෛද්‍ය ශාස්ත්‍රයට ඇතුළත් කොට ඇත.

ආයුර්වේද වෛද්‍ය ක්‍රම වල ව්‍යාප්තිය

ශ්‍රී ලංකාව පාලනය කළ විවිධ රජවරුන්ට මෙන්ම හෙළ වෙදකම මේ දක්වා නොනැසී ඉදිරියට ගෙන ඒමේ ගෞරවය හිමිවිය යුතු තව එක් පිරිසක් ද සිටී. එනම් අපගේ භික්ෂු පරපුරයි. වෙදකමින් විස්කම් පාමින් බොහෝ රෝගීන් සුවකළ භික්ෂූන් එදා මෙන් ම අදත් සිටී. එසේම ලංකාවේ ග්‍රාමීය ප්‍රදේශවලින් බිහිවූ වෙද පරම්පරා රුසක් ද සිටීම අපගේ දේශීය වෙදකම් පදනම බඳුය.

මෙසේ කලින් කලට දේශීය වෛද්‍ය ක්‍රමයට නවීනත්වයක් එක්වෙමින් වත්මන වන විට ආයුර්වේද හා දේශීය වෛද්‍ය ක්‍රම පිළිබඳ මහත් වූ නවෝදයක් අද ශ්‍රී ලංකාව ලබමින් සිටී. ශ්‍රී ලංකා ආණ්ඩුව මෙම සංස්කෘතික හා ජාතික දායාදය රැකගැනීම පිණිස විවිධ අයුරින් පරිශ්‍රමයක් දැරීම සතුටුදායකය. නමුදු සමහර ආයුර්වේද සංවර්ධන අංශයන්හි නියමුවන්ගේ විවිධ දුර්වලතා හේතුකොටගෙන යම් යම් බිඳවැටීම්වලට ද දේශීය වෛද්‍ය ක්‍රමය මේ වනවිටත් මුහුණ පා සිටී.

ආයුර්වේද වෛද්‍ය විද්‍යාවේ අනාගතය

නවීන වෛද්‍ය විද්‍යාව හා ආයුර්වේද වෛද්‍ය විද්‍යාව සසඳන කල්හි ඇතැමුන් පවසන්නේ ආයුර්වේද වෛද්‍ය විද්‍යාව යනු පර්යෙෂණ කර ඒවායින් ලැබිය යුතු නිගමනවලට මේ වනවිටත් එළැඹ සිටින විද්‍යාවක් බවත් නවීන වෛද්‍ය විද්‍යාව තවමත් පර්යේෂණ සිදුකරමින් ඉදිරියටත් නව්‍යකරණයට යොමුවන විද්‍යාවක් බවත්ය. මෙවැනි මත වලින් පැහැදිලි වනුයේ අපට උරුම වී ඇති දේශීය වෛද්‍ය විද්‍යාව නව්‍යකරණයට යොමුකළ යුතු බවයි. එසේ නම් ඒ සඳහා අවශ්‍ය වන්නේ අව්‍යාජ ඍෂිවරු නොව ආයුර්වේද වෛද්‍ය විද්‍යාඥයින් පිරිසකි. අප නොදන්නා එමෙන්ම භාරතයෙහිම වැළලී ගිය නොයෙකුත් වෛද්‍ය ක්‍රම සහ ඖෂධ පර්යේෂණ මාර්ගයෙන් සොයාගැනීමට උත්සුක විය යුතුය.

පුරාණ ලංකාවේත් භාරතයෙන් ප්‍රමුඛ තැන හිමිවූ ආයුර්වේද වෛද්‍ය ක්‍රමය යුරෝපීයයන්ට යටත්වීමෙන් පසු නොයෙකුත් විපර්යාසයන්ට පත්වෙමින් පිරිහීමට පත්විය.

අද පත්ව ඇති තත්වය

මේ වනවිට බොහෝ ඖෂධ වර්ග ඉතා දුර්ලභය. එයට හේතුවී ඇත්තේ වන විනාශය හා ජනාවාසකරණයයි. මේ හේතුවෙන් වටිනා ඖෂධ සහමුලින්ම පාහේ විනාශ වෙමින් පවතී. එමෙන්ම ඖෂධ නිෂ්පාදකවරුන්ට ඖෂධ ලබාගත යුතු වන්නේ වැඩි මුදලක් ගෙවීමෙනි. එයින් සිදුවනුයේ නිෂ්පාදිත ඖෂධ මිල වැඩිවීමය. නමුදු බොහෝවිට සිදුවනුයේ අවශ්‍ය ප්‍රමාණයට වඩා අඩු ප්‍රමාණයක් ඖෂධ ඇතුළත්කොට ඖෂධ නිෂ්පාදනය කිරීමත් ය. මේවායේ අහිතකර ප්‍රතිඵල විඳීමට සිදුවන්නේ ජනතාවටම ය.

මෙවැනි දේ නොදත් ජනතාව මෙවැනි ඖෂධ පානයෙන් පසුව සුව නොවීම නිසා මුළුමහත් වෛද්‍ය ක්‍රමය ගැනම කලකිරීමක් ඇතිකරගනී. අද වන විට පිරිසිදු මී පැණි ටිකක්, එළඟි තෙල් ටිකක් ලබාගැනීම ඉතා දුෂ්කරය. මන්ද වෙළෙන්ඳාට අවශ්‍ය වන්නේ මුදල් ඉපැයීමට මිස රෝග සුවකිරීමට නොවේ. දේශීය වෛද්‍ය ක්‍රමය ගැන පාරිභෝගික ජනයා තුළ සැක සංකා පහළ වී ඇත.

පුරාණ භාරතයේ ධනවන්තරී, සුශ්‍රුත වැනි මහා ඍෂිවරයන් ශල්‍ය වෛද්‍ය විද්‍යාවේ පරතෙරට ගිය දේවත්වයෙන් සැළකිය යුත්තෝ වූහ. ඔවුන් ශල්‍ය වෛද්‍ය විද්‍යාවේ යෙදුනු අයුරු ඉතා ප්‍රශංසනීය බව සුශ්‍රුත, සංගීතා වැනි ග්‍රන්ථ තුළින් පෙනේ. නූතන ශල්‍ය වෛද්‍යවරයෙකු වූ ජර්මන් ජාතික හර්ස්බර්ග් මහතා දක්වන ආකාරයට හම්පිරිද්දම් ක්‍රමය සහිත ශල්‍ය වෛද්‍ය විද්‍යාfව ඔවුන් ලබාගෙන ඇත්තේ සුශ්‍රුත නම් ඉන්දියානු වෛද්‍යවරයාගෙනි. නමුත් ශල්‍ය වෛද්‍ය කර්මය ආයුර්වේද වෛද්‍යවරයාට තහනම් කිරීමෙන් ආයුර්වේදයේ ප්‍රමුඛස්ථානයක් දිය හැකි අංශයකට දේශීය වෛද්‍යවරයා යොමුවීමේ දොර කවුළු වසා දැමීමකි. ලංකායුර්වේදය දෙස නෙත් යොමුකළහොත් එහි පිරිහීම කුමන අයුරකින් සිදුවන්නේද? එයට පිළියම කුමක්ද? යන ගැටළුවට පිළිතුරු සැපයීමට උත්සුක වුවහොත් නුදුරු අනාගතයේදී පරිපූර්ණ ආයුර්වේද වෛද්‍ය විද්‍යාවක් තුළින් ශ්‍රී ලංකාද්වීපයට ඍෂි යුගයක් ලබාගැනීමේ සෞභාග්‍යය උදාවෙනු නොඅනුමානයි.

Source: http://si.wikipedia.org/wiki

සංස්කෘත අක්ෂර මාලාව දැනගනිමු

2010-10-22T13:16:00.000-07:00

iajr

ixialD;	अ	आ	-	-	इ	ई
isxy,	w	wd	we	wE	b	B
ixialD;	उ	ऊ	ऋ	ॠ	ऌ	-
isxy,	W	W!	R	RD	Ì	t
ixialD;	ए	ऐ	-	ओ	औ	-
isxy,	ta	ft	T	ඕ	T!	-

jH[ack

වර්ගdlaIr
ixialD;	क	ख	ग	घ	ङ
isxy,	l	ඛ	ග	ඝ	ඞ
ixialD;	च	छ	ज	झ	ञ
isxy,	ච	ඡ	ජ	ඣ	ඤ
ixialD;	ट	ठ	ड	ढ	ण
isxy,	ට	ඨ	ඩ	ඪ	ණ
ixialD;	त	थ	द	ध	न
isxy,	ත	ථ	ද	ධ	න
ixialD;	प	फ	ब	भ	म
isxy,	ප	ඵ	බ	භ	ම
wka;#ia:dlaIdr
ixialD;	य	र	ल	व
isxy,	ය	r	,	j
W!Iauka wlaIr yd “<” ldrh
ixialD;	z	ष	स	ह	¦
isxy,	Y	I	i	y	ළ
wkqiajdrh yd jsiර්.h.
ixialD;	अं	अः
isxy,	wx	w#

ආයුර්වේදයෙහි ඉතිහාසය

2010-10-15T10:40:00.000-07:00

ආයුර්වේදයෙහි උපත පිලිබදව පරම්පරාවෙන් පරම්පරාවට වාචිකව තොරතුරු ගමන් කර ඇත. ආදි ඍෂිවරු හෙවත් බහුස්‍රැතයන් ඉන්දියාවේ හිමාල කන්ද පාමුල එක්රැස්වී ඇත. ඔවුනගේ අරමුණ වී ඇත්තේ සෞඛ්‍ය සම්පන්නව දීර්ඝායුෂ විදීමේ රහස් පිළිබදව දැනුම වැඩිදියුණු කර ගැනීම හා හුවමාරු කර ගැනීමයි. ඔවුන්ගේ මෙම ප්‍රයත්නයෙහි අවසන් ප්‍රතිඵලය වනුයේ ආයුර්වේදය හෙවත් ජීවිතය පිළිබද විද්‍යාව බිහිවීමයි.
ආයුර්වේදයෙහි භාවිතයන් සහ මුලාරම්භය පිළිබදව ලිඛිත පරිශීලන මාධ්‍යයන් නොමැත. ආයුර්වේදයෙහි වයස නිර්ණය කරනුයේ අමතර පර්යේෂණ සාක්ෂි සහ වේද යුගයෙහි විසු අග්නි වේශ විසින් රචිත අග්නිවේශ තන්ත්‍රිනම් ග්‍රන්ථයෙහි මුල්වරට ආයුර්වේදය පිළිබද සදහනක් කොට ඇත. මෙය පසුකාලීනව චරත විසින් චරක සම්හිත ලෙස සංශෝධනය කරන ලදී. ආයුර්වේද පිළිබද අනෙකුත් මුල් යුගයේ ලේඛනයන් වනුයේ චරක සම්හිත හා ශුස්රුත සම්හිතයි. ශිලා ලිපි පැවත ඒමට ප්‍රථම මෙම දැනුම ගුරුකුල ක්‍රමය ඔස්සේ වාචිකව පැවතුනි.
මුල් යුගයේ ලේඛනයන් රචිතව තිබුණේ කල්තබා ගත නොහැකි තල්පත්‍ර සහ බෝජපත්‍ර වලයි. මේවා පසු කාලීනව ශෛල හා තඹ පත්‍ර මත රචනා කරන ලදී. ආයුර්වේදය පිළිබදව රචිත ඇතැම් ශ්ලෝකයන් අතර්වේදයෙහි සදහන්ව ඇති අතර ආයුර්වේදයෙහි ඇතැම් ඒවා ඉතාමත් පැරණිය. ආයුර්වේද ක්‍රමයන් කාලයක් මුළුල්ලේ විකාශනයට පත්ව ඇත. ඇතැම් ඒවා පුරාණ වේද යුගයෙහි පටන් නව්‍යකරණය වෙමින් පවතින අතර ඉන්දියාවේ බුදුන් ජීවත් වු කාලයේ දී එය වැඩි වශයෙන් සිදු වී ඇත.
ආයුර්වේදයෙහි විවිධ සිද්ධාන්තයන් ගොඩ නැගීම සදහා හින්දු ආගම බොහෝ බලපෑම් ඇති කර ඇත. මුල් යුගයේදී දිව්‍යමය ප්‍රාඥයින් විසින් අවබෝධ කරගත් දැනුම සංකීර්ණ ස්මෘති ආධාරක මගින් සාමාන්‍ය මනුෂ්‍යයන් වෙතද පසු කාලීනව ක්‍රම ක්‍රමයෙන් ගමන් කර ඇත. ආයුර්වේද සම්ප්‍රදායන් පිළිබද විස්තර එක් එක් රචකයන් අනුව වෙනස් වේ. එසේ වන්නේ වාචිකව පැවත එන දත්තයන් විවිධ මාධ්‍ය ඔස්සේ පරිවර්තනය වීමෙනි. මුල්ම අ‍ායුර්වේද අත්පිටපත් රචනා කරන ලද ලේඛකයන් විසින් එහි එකිනෙකට වෙනස් ක්‍රම වේදයන් පිළිබද සදහන් කර ඇත.

ආයුර්වේදය හා ඉතිහාසය

මහා භාරතයේ සදහන් වන අන්දමට ක්‍රිෂ්ණා දෙවිදුන් හට සම්බ් නම් පුතෙක් විය. ඔහු ලාදුරු රෝගයෙන් පීඩා වින්දේය. ඔහුට ප්‍රතිකාර කරනු වස් ක්‍රිෂ්ණ දෙවිදුන් විසින් ශක්‍ර ද්වීපයෙහි (නූතන ඉරානය) වෙසෙන විශේෂ බ්‍රහ්මයින් කොටසක් වෙත ආරාධනා කොට යවන ලදී. ඔවුන් සුර්යය නමස්කාරයෙහි නිරත වන්නන් සහ ප්‍රසිද්ධ දෛවඥයන් වුණි. ඔවුන් සම්බ් හට ප්‍රතිකාර කොට ලාදුරු රෝගය සම්පුර්ණයෙන් සුව කරන ලදී. ශක්‍ර ද්වීපයෙහි බ්‍රාහ්මණයින්හට මාගි බ්‍රාහ්මණයන් ලෙසද ව්‍යවහාර කෙරේ. සකල් ද්වීපයෙහි ආයුර්වේදය, දෛවඥවේදය, තාරකා විද්‍යාව පිළිබද විශේෂ දැනුමක් තිබූ අතර ඔවුන් සුර්යය නමස්කාරයෙහි යෙදෙන්නන් වූයෙන් සෞර යන නමින් හැදින්විණි. මොවුන්ගේ උපත පිළිබද වැඩි විස්තර භාවිශ්‍ය පුරාණයෙහි අන්තර් ගතය. ඔවුන් ආයුර්වේදයෙහිලා විශේෂ මෙහෙයක් ඉටු කළහ. නූතන ආයුර්වේදයෙහි නිර්මාතෘ වනුයේ මාගි හෝ සකල් ද්වීපයයි.

පුරාතන සාක්ෂි

ඉන්දියානු දේශීය වෛද්‍ය විද්‍යාවේ ඉතිහාසය බුද්ධ වර්ෂ 3000 තරම් පැරණි අතීතයක් ඇති ඉන්දු නිම්න ශිෂ්ටාචාරය තරම් ඈත අතීතයකට දිවෙයි. මොහෙන්ජෝදාරෝ හා හරප්පා යන ඉතා හොදින් නගර නිර්මාණයක් සහිත වු ශිෂ්ටාචාරයන් මගින් ඉන්දියාවෙහි සශ්‍රික සංස්කෘතික උරුමයන් පිළිබදව සහ වැඩි දියුණු වු සනීපාරක්ෂක ක්‍රම සහිත සෞඛ්‍ය සේවයක් තිබු බවට සාක්ෂි ලබාදේ. හරප්පා නගර වලින් සොයා ගන්නා ලද නටඹුන් අනුව එහි වෛද්‍ය විද්‍යාව පැවති බවට සාක්ෂි ඇත. බුද්ධ වර්ෂ 1200 සහ 700 යන කාල වලදී චතුර්වේදයන් නිර්මාණය වුණි. රේග පිළිබද විස්තරය, ශාක සාර ඖෂධ සහ ඒවායින් ලබාදෙන ප්‍රතිකාර ක්‍රම එම වේද හතරෙහිම විස්තර කෙරුණද ඍග් වේදයෙහි විශේෂිත සටහනක් ඇත.
අකර්ව වේදයෙහි ශාකසාර ඖෂධ පිළිබද වර්ණනාත්මක ස්තෝත්‍ර අන්තර්ගතය. බොහෝ ශාක වලට දෙවියන්ට මෙන් නමස්කාර කර යාඥා කරන ලදී. මීට අමතරව සෙංගමාලයට සහ විවිධ ප්‍රවේනි ගත රෝග සදහා ප්‍රතිකාර කිරීමට විවිධ මන්තර වර්ග භාවිතා කෙරිණි. රෝග සුව කිරීම සදහා කරන ලද මැතිරීම් භයිසජ්ජ්‍යම් නම් වන අතර දීර්ඝායුෂ සහ සමෘද්ධිය ලබාදීම සදහා කරනු ලබන මැතිරීම් ආයුශ්‍යම් නම් වේ. මේවා අතුරින් ආයුශ්‍යම් පසුකාලීනව වෛද්‍ය විද්‍යාවේ දියුණුව සදහා උපකාරී වුණි.

ආශ්‍රිත

History of Ayurveda

හින්දු බ්‍රාහ්ම පිළිරුවක්. හින්දු ආගම ආයුර්වේදයේ දිව්‍යමය ආරම්භයක් ගැන විශ්වාස කරයි.

‘දන්වන්තරි’ ආයුර්වේදය හි දෙවියා

නාගර්ජුන බුදුරජාණන් වහන්සේගේ අනුගාමිකයෙක් සහ විවිධ රෝගාබාධ සදහා නව ඖෂධ සොයා ගත් ප්‍රසිද්ධ ඖෂධ වේදියෙක්

Source: http://si.wikipedia.7val.com/wiki/Ayurveda_-_History

Main Ayurvedic Teachers.

2010-10-13T12:02:00.000-07:00