|
Know
About Ayurveda
»
What is Ayurveda
»
Origin of Ayurveda
»
History of Ayurveda
»
Influence of the
Vedas on Ayurveda
»
Ayurveda Ayurvedic
Pharmacy
»
Overview of the
Ayurveda medicaments
»
Natural Skin Care
through Ayurveda
»
Know about Ayurveda
How ayurvedic medicines developed
»
Know about Ayurveda
The influence of Ancient drug related text (Nighantus)
»
Know about Ayurveda
The surgery text and development of ayurveda
What is Ayurveda
A life science, illuminating precise methods of living,
eating and behaving. Ayurveda literally means a science
that deals about living and knowledge of life. As
believed by many, ayurveda is not only a medicinal
system but a complete manual of living and leading
healthy and happy life. A carefully designed system of
living, with time tested results helps in preventing
instability, caused in body. Whole ayurvedic system is
based on the principle that every object in this world
made from five basic matters i.e. space, air, water,
fire and earth. All living and non living things both
are composed of these five basic elements better known
as panch mahabhoot. This basic design is analogous in
all the objects existing on the planet and hence
contributes in creating a similar system in all.
Homeostasis of the body gets disturbed when the ratio of
these panch mahabhoot gets dissipated or imbalanced.
Now, to again make that system in balance ayurveda
applies the external constituents to make that loss
compensated.
Ayurveda is a complete self-being system, which
dominantly stresses on living a good and healthy
lifestyle that does not have any imbalance in the
harmony and rhythm of the body. A holistic skill that
works on harmonizing the vital forces of the body and
helps in providing steadiness to our body systems. If
there is disparity in the customary flow of energy in
the body, it will cause deviation in normal functioning,
thus leading to roga (disease) that eventually will
cause dukha (misery).
When ever there is imbalance in the vital forces, the
body gets diseased and faces misery. This disease and
suffering causes sorrow in humans and hence leads to
discomfort in normal living. Ayurveda relates prevention
of diseases and misery by five basic methodologies.
These are detoxification and clean-up of bodies’
negativities, stimulating the functioning of immune
system, dealing and administrating with stress, impede
premature aging progression, and rejuvenating the lost
energies with time.
This concept of ayurveda shows that every individual in
this universe has his own bodily system which is called
prakruti (nature) that is decided after the conception
in the womb of the mother. Every individual has
different prakruti and this prakruti decides the fate
and nature of the entity. Ayurveda can be considered as
an observational science which developed as per the need
of humans during his evolution towards today’s world and
has got time proven results. The whole ayurvedic system
is designed in such a way that normal homeostasis is
maintained by following particular lifestyle and
supplementing the deficiency with new similar part, by
which homeostasis is maintained.A system well cross
linked by healthy lifestyle and high thinking values
that helps in creating the gesture of pleasure and
ecstasy in body. Ayurveda believes in eternal, internal
and external sukha (delight).
According to ayurvedic philosophy human body is achieved
after crossing 84 lakh births, and only human body has
the capability that helps in achieving the ultimate goal
of life i.e. moksha. Ayurveda teaches self development
of an individual at both physical and physic level. It
also helps in eliminating all types of negativities
present in the body and refreshes our body and soul with
the youth and bliss. Ayurveda laid emphasis on curving
our soul to such a path that helps in maintaing wellness
and purity towards others. Ayurveda is considered as the
oldest system of medicine still in practice world wide.
Ayurveda also shows its diversification as it spreads
around the globe. The great Alexander, when he invaded
India, took some well qualified vaidya (ayurvedic
physicians) with him. This ultimately led to the
creation of Unani system of medicine. Influence of
ayurveda is very visibly seen on Tibetan and Chinese
medicine system. Roots of ayurveda can still be traced
in Far East i.e. China, Korea, Japan, Burma, Bhutan, Sri
Lanka to western countries like Greece, Persia and
Portugal. Presently ayurveda is creating lots of talks
in western galleries, as its wonders are being felt in
far western world. Benefits of ayurveda are now exposed
to western culture and are now gaining huge popularity
and curiosity amongst the different faces of the world.
People are taking great interest in ayurveda and there
is huge wave of learning and practicing ayurveda is
created. Many centers of learning ayurveda are now set
up in different countries and people are being taught
ayurvedic lifestyles and therapy. People are deriving
huge benefits using ayurvedic techniques and concepts.
Yoga is creating waves in every corner of this world.
Ayurvedic massages and panchkarma techniques are now
famous worldwide. Ayurvedic herbs and there formulations
are not only relieving people from there problems but
also curing them.
Know about Ayurveda: Origin of Ayurveda
Ayurveda originated about 5000 years back. It is said
that it has a divine origin and was initially possessed
by gods. It is believed that ayurveda was created by
Lord Brahma. Lord Brahma is considered as creator of
this universe according to Indian mythology. Brahma the
creator, created ayurveda much before human came into
existence. It was an unscripted knowledge which was
passed to Daksh Prajapati. Daksh Prajapati is said to be
the father of Parvati, a goddess who is well known as
the wife of lord Shiva, the destructor. Daksh Prajapati
obtained the knowledge of ayurveda in the form of shloka
hymned by Lord Brahma. Lord Brahma gave the knowledge of
ayurveda in a hundred thousand verses. These shlokas
were in Sanskrit language and were verbally addressed to
him by Lord Brahma. Daksh Prajapati is also known as the
king of Himalaya obtained complete knowledge about
ayurveda and learned it word by word. This knowledge of
ayurveda was then passed on to two twin brothers
popularly known as “physician of Gods” and was famous
with name Ashwani kumar. These two brothers were
excellent healers and did wonders by ayurvedic
treatment. They performed such surgeries which are still
considered very difficult and risky even in present
scenario. Ashwani kumar were perfect in performing
surgeries that they even had been successful in
repairing and amputated body parts. They were even
expert in medicine and had treated many people with
there medicine. They had even done eye surgery which is
only possible in this era. They had a famous and a very
beautiful chariot made of gold. This heritage of
ayurveda was then transferred to lords of rain and king
of heaven lord Indra. Lord Indra a very well known God
in Indian mythology graced the ayurveda by helping
people in curing from there misery. He devised certain
line of treatments that proved to be very helpful to
people who were suffering from diseases and sorrows. But
during that era, diseases and immorality started
dominating the planet and people were badly affected
with the miseries and diseases. Health of people was
deteriorating day by day and epidemics were causing loss
of human and animal life. People were getting corrupted
and truthfulness was losing its ground in the heart of
people. Domestic animals like cows, goat etc. played
very important part in human evolutions were also dying.
Life style of people was also getting disturbed which
intern was inviting trouble to the society.
Seeing all these mishapennings and sorrows few learned
men approached lord Indra to help this planet in getting
diseased free. They went to lord Indra and dictated him
about the grievances mankind was facing. After hearing
all these grievances Lord Indra decided to shower them
with the knowledge of ayurveda, by which they could
resolve the problems. A team of scholars were selected
under rishi Bhardwaj and were blessed with the complete
knowledge of ayurveda. This is the first time ayurveda
descended on earth. Till lord Indra, ayurveda had been
in the hands of gods but when the knowledge of ayurveda
was given to rishi Bhardwaj, it came in the hands of
humans. It was a very important day in the human history
according to mythology, as this was the first time
people on earth could achieve longitivity by applying
ayurveda in there lives. Ayurveda also provides the
lifestyle techniques for healthy living and also teaches
us social manners to improve over all personality. Now
this prestigious life science was taught to Punarvasu
Atrey a disciple of rishi Bhardwaj. Punarvasu Atrey was
a very renowned scholar of his time. Due to his
capabilities and learning skills he learned knowledge of
ayurveda from rishi Bhardwaj. Punarvasu Atrey devoted
his full life in treating people from ayurvedic
remedies. Punarvasu Atrey had 6 disciples named Agnivesh,
Bhel, Jatukarna, Parashar, Harit, and Ksharpani.
Punarvasu carefully narrated all the light of ayurveda
amongst his disciple. Each and every disciple observed
and accessed the knowledge in his own way and all
scripted this knowledge in there texts. Out of all these
all the text written by Agnivesh became very popular. It
was known as Agnivesh tantra. This text also exists in
this era and is very popularly known as charak samhita.
Charak samhita is considered as this golden book of the
ayurvedic medicine. Any body who wants to become an
ayurvedic physician must have complete knowledge of
charak samhita.
There are other views present which are depicted in the
chart below.There is one another view famous about the
origin of ayurveda.According to the legends famous in
India. There were two sections of powerful people on
earth. One was devas (gods) and others were the daityas
(devils). Once gods came to know that there is amrit
(nectar) beneath the sea. By consuming even a single
drop of that nectar, Gods becomes could live for ever
and also can also enjoy youth for ever. All gods met and
decided to extract that nectar from the bottom of the
sea. But there was a big problem that the sea had to be
churned (samundra manthan) in order to get that pot full
of nectar. For this great amount of force was required
and only this could be achieved with the combined effort
of both devils and gods.
With some efforts Gods convinced devils for helping them
in churning the sea to extract nectar. Sea was churned
with help of shesh nag (big snake) and mountain in the
center. Churning of sea was done rigorously. Many divine
gifts came out of the sea. Then came out the visha
(venomous) pot. It was so venomous that even a single
drop it may lead to destruction of earth, so lord Shiva,
the destructor came to rescue. He drank that poison and
retained in the throat. Hence the problem was resolved.
The sea was churned again. This time came out a God
named Dhanwantry with a pot full of nectar for gods and
a science in his hand called ayurveda for human beings.
Lord Dhanwantry is also considered god in ayurveda as he
was blessed with healing skills of ayurveda. Though
these mythological versions may seems to be unbelievable
or unreal but in the back ground it is related to the
sentiments of people and shows there respect towards
ayurveda. It is a fact that ayurveda has been a gods
gift to people so as to get rid off of their miseries
and troubles.
The History of Ayurveda
Ayurveda , the science of life, prevention and longevity
is the oldest and most holistic medical system available
on the planet today. It was placed in written form over
5,000 years ago in India, it was said to be a world
medicine dealing with both body and the spirit. Before
the advent of writing, the ancient wisdom of this
healing system was a part of the spiritual tradition of
the Sanatana Dharma (Universal Religion), or Vedic
Religion. VedaVyasa, the famous sage, shaktavesha avatar
of Vishnu, put into writing the complete knowledge of
Ayurveda, along with the more directly spiritual
insights of self realization into a body of scriptural
literature called the Vedas and the Vedic literatures.
There were originally four main books of spirituality,
which included among other topics, health, astrology,
spiritual business, government, army, poetry and
spiritual living and behavior. These books are known as
the four Vedas; Rik, Sama, Yajur and Atharva. The Rik
Veda, a compilation of verse on the nature of existence,
is the oldest surviving book of any Indo-European
language (3000 B.C.). The Rik Veda (also known as Rig
Veda) refers to the cosmology known as Sankhya which
lies at the base of both Ayurveda and Yoga, contains
verses on the nature of health and disease, pathogenesis
and principles of treatment. Among the Rik Veda are
found discussions of the three dosas, Vayu. Pitta and
Kapha, and the use of herbs to heal the diseases of the
mind and body and to foster longevity.
The Atharva Veda lists the eight divisions of Ayurveda:
Internal Medicine, Surgery of Head and Neck, Opthamology
and Otorinolaryngology, Surgery, Toxicology, Psychiatry,
Pediatrics, Gerontology or Science of Rejuvenation, and
the Science of Fertility. The Vedic Sages took the
passages from the Vedic Scriptures relating to Ayurveda
and compiled separate books dealing only with Ayurveda.
One of these books, called the Atreya Samhita is the
oldest medical book in the world! The Vedic Brahmanas
were not only priests performing religious rites and
ceremonies, they also became Vaidyas (physicians of
Ayurveda). The sage-physician-surgeons of the time were
the same sages or seers, deeply devoted holy people, who
saw health as an integral part of spiritual life. It is
said that they received their training of Ayurveda
through direct cognition during meditation. In other
words, the knowledge of the use of various methods of
healing, prevention, longevity and surgery came through
Divine revelation; there was no guessing or testing and
harming animals.
These revelations were transcribed from the oral
tradition into book form, interspersed with the other
aspects of life and spirituality. What is fascinating is
Ayurveda's use of herbs, foods, aromas, gems, colors,
yoga, mantras, lifestyle and surgery. Consequently
Ayurveda grew into a respected and widely used system of
healing in India. Around 1500 B.C., Ayurveda was
delineated into eight specific branches of medicine.
There were two main schools of Ayurveda at that time.
Atreya- the school of physicians, and Dhanvantari - the
school of surgeons. These two schools made Ayurveda a
more scientifically verifiable and classifiable medical
system People from numerous countries came to Indian
Ayurvedic schools to learn about this world medicine and
the religious scriptures it sprang from. Learned men
from China, Tibet, the Greeks, Romans, Egyptians,
Afghanistanis, Persians, and more traveled to learn the
complete wisdom and bring it back to their own
countries. Ayurvedic texts were translated in Arabic and
under physicians such as Avicenna and Razi Sempion, both
of whom quoted Indian Ayurvedic texts, established
Islamic medicine. This style became popular in Europe,
and helped to form the foundation of the European
tradition in medicine. In 16th Century Europe,
Paracelsus, who is known as the father of modem Western
medicine, practiced and propagated a system of medicine
which borrowed heavily from Ayurveda. There are two main
re-organizers of Ayurveda whose works are still existing
in tact today - Charak and Sushrut. The third major
treatise is called the Ashtanga Hridaya, which is a
concise version of the works of Charak and Sushrut. Thus
the three main Ayurvedic texts that are still used today
are the Charak Samhita (compilation of the oldest book
Atreya Samhita), Sushrut Samhita and the Ashtangha
Hridaya Samhita. These books are believed to be over
1,200 years old. It is because these texts still contain
the original and complete knowledge of this Ayurvedic
world medicine, that Ayurveda is known today as the only
complete medical system still in existence. Other forms
of medicine from various cultures, although parallel are
missing parts of the original information.
Test and History or Ayurveda – 1
The Origins - The Myths and Legends
Indian art of healing is almost as old as the religion
of Hinduism itself. Ayurveda attained a state of
reverence and is classified as one of the Upa-Vedas - a
subsection - attached to the Atharva Veda. The Atharva
Veda contains not only the magic spells and the occult
sciences but also the Ayurveda that deals with the
diseases, injuries, fertility, sanity and health.
However, the secrets of life were revealed even in the
first Veda, the Rg Veda. The five elements of creation,
the Pancha-maha-bhuta, namely the earth, water, fire,
air and ether form the basis and essence of all life
forms. Out of these arise the three doshas, namely Vata,
Pitta and Kahpa. These three doshas unfortunately have
been crudely translated as air, bile and phlegm. But the
Ayurveda texts, which treat all diseases based on the
disequilibrium of these three doshas, are lot more
complex. The knowledge consists of three aspects
ofAyurveda known as the Tri-Sutras — cause of illness
(etiology), symptomatology of disease process and
treatment of disease. Ayurveda incorporates all forms of
lifestyle in therapy. Thus yoga, aroma, meditation,
gems, amulets, herbs, diet, astrology, color and surgery
etc. are used in a comprehensive manner in treating
patients. Treating important and sensitive spots on the
body called Marmas is described both in Ayurveda and in
Dhanur Veda (another Upa-Veda dealing with martial arts
and military science). Massages, exercises and yoga are
recommended.
The venerable state of the art of healing was enhanced
by the myths and legends of the god of healing, Divodasa
Dhanvantari, a patron deity of medicine. The science of
medicine was said to have been taught to the sages by
Divodasa Dhanvantari, who later wrote them down in the
text of Ayurveda. According to another legend, the
knowledge of healing originated from the creator Brahma
himself, who taught it to Daksha (protector of all
beings), who in turn taught it to Indra. When diseases
and death became rampant a gathering of the great sages
was held in the Himalayas. Sage Bharadvaja volunteered
to learn the craft from Indra. He then taught the
science to his pupil Atreya, a legendary healer, who
then transmitted this knowledge through his disciples.
Compilations of this knowledge are called the Ayurveda.
Other patron saints of medicine were the twins called
Ashvins, who were patrons of eyesight and were
physicians that treated the gods themselves.
Text and History of Ayurveda – 2
A Hindu Heritage of Healing
Compilations of Atreya and Agnivesha are lost. The
knowledge we now have is by three surviving texts of
Charaka, Sushruta and Vaghbata. Charaka (1st century
A.D.) based his Samhita on Agnivesha Samhita. Sushruta
(4th century A.D.) based his Samhita on the Dhanvantari
School of Ayurveda. Vaghbata (5th century A.D.) compiled
the third set of major texts called Ashtanga Hridaya and
Ashtanga Sangraha. The former is more succinct and is
based on both Atreya and Dhanvantari schools. Atreya’s
School of Physicians and Dhanvantari’s School of
Surgeons became the basis of Ayurveda and helped
organize and systematically classify into braches of
medicine and surgery.
Sixteen major supplements (Nighantus) were written in
the ensuing years – Dhanvantari Bahavaprakasha, Raja and
Shaligrama to name a few – that helped refine the
practice of Ayurveda. New drugs were added and
ineffective ones were discarded. Expansion of
application, identification of new illnesses and finding
substitute treatments seemed to have been an evolving
process. Close to 2000 plants that were used in healing
diseases and abating symptoms were identified in these
supplements.
Dridhabala in the 4th century revised the Charaka
Samhita. The texts of Sushruta Samhita were revised and
supplemented by Nagarjuna in the 6th century in a
treatise called Upa-hridaya.
There developed eight branches/divisions of Ayurveda:
• Kaya-chikitsa (Internal Medicine)
• Shalakya Tantra (surgery and treatment of head and
neck, Ophthalmology and Otolaryngology)
• Shalya Tantra (Surgery)
• Agada Tantra (Toxicology)
• Bhuta Vidya (Psychiatry)
• Kaumara bhritya (Pediatrics)
• Rasayana (science of rejuvenation or anti-aging)
• Vajikarana (the science of fertility).
The dates of the authors are still very controversial.
Some historians place the lifetimes of Atreya, Charaka
and Sushruta in the Vedic period, around 600 B.C. These
are based on the references to the authors that seem to
have surfaced in earlier texts than the proposed dates
mentioned in this article. When the history is
completely rewritten and there is no more controversy,
everyone hopefully can agree upon a constant date. Until
then we should not worry about the timeline and only
admire the scientific approach these ancient authors
followed, striving to perfect the art of healing that
could rival a modern scientific research.
Many modern medications were derived from plants alluded
to in Ayurveda texts. The oft cited example is that of
Rauwolfia serpentina that was used to treat headache,
anxiety and snakebite. Its derivative is used in
treating blood pressure today.
Text and History of Ayurveda – 3
Two areas of contribution of Indian physicians were in
treating snakebite and prevention of small pox. Detailed
account of steps to be followed after a poisonous snake
bite including application of tourniquet and lancing the
site by connecting the two fang marks and sucking the
poison out is described. A decoction of the medicinal
plant Rauwolfia serpentina is next applied to the wound.
A form of vaccination for small pox was commonly
practiced in India long before the West discovered the
method. A small dose of pus from the pustule of small
pox lesion was inoculated to develop resistance. Such
methods of building immunity were practiced in other
fields as well, against other diseases in order to
develop antibodies against the infecting organism or a
poison.
Charaka Samhita
Charaka was said to have been in the court of the
Kushana king, Kanishka during the 1st century A. D. Some
authors date him as far back as the 6th century B.C.
during Buddha period. The sacred trust between physician
and patient was held in high esteem by Charaka and
patient confidentiality, similar to the Hippocratic
Oath, was deemed the proper conduct for a practicing
physician. Charaka also told us that the word A yurveda
was derived from Ayus, meaning life and Veda.
Nevertheless, according to Charaka the word Ayus
connotes more than just life. Ayus denotes a combination
of the body, sense organs, mind and soul. The principles
of treatment in Charaka’s teachings took a holistic
approach that treated not just the symptoms of the
disease but the body, mind and soul as single entity.
Compiled by Charaka in the form of discussions and
symposiums held by many scholars, Charaka Samhita is the
most ancient and authoritative text that has survived.
Written in Sanskrit in verse form, it has 8400 metrical
verses. Following the Atreya School of Physicians, the
Samhita deals mainly with the diagnosis and treatment of
disease process through internal and external
application of medicine. Called Kaya-chikitsa (internal
medicine), it aims at treating both the body and the
spirit and to strike a balance between the two.
Following diagnosis, a series of methods to purify both
the body and spirit with purgation and detoxification,
blood letting and emesis as well as enema (known as
Pancha-karma) are utilized. The emphasis seems to be to
tackle diseases in the early phase or in a preventative
manner before the first symptoms appear. Ayurvedic
diagnosis and treatment is traditionally divided into
eight branches (sthanas) based on the approach of a
physician towards a disease process.
Text and History of Ayurveda – 4
A Hindu Heritage of Healing
Detailed accounts of various methods of diagnosis, study
of various stages of symptoms and the comprehensive
management of debilitating diseases like diabetes
mellitus, tuberculosis, asthma and arthritic conditions
are to be found in the Charaka Samhita. There is even a
detailed account of fetal development in the mother’s
womb, which can rival descriptions of modern medical
text books. Charaka lists more than 500 remedies in his
Samhita.
Charaka also wrote details about building a hospital. A
good hospital should be located in a breezy spot free of
smoke and objectionable smells and noises. Even the
equipment needed including the brooms and brushes are
detailed. The personnel should be clean and well
behaved. Details about the rooms, cooking area and the
privies are given. Conversation, recitations and
entertainment of the patient were encouraged and said to
aid in healing the ailing patient.
Sushruta Samhita
Sushruta was a surgeon in the Gupta courts in the 4th
century A.D. He followed Dhanvantari School of Surgery
and is one of the earliest surgeons of recorded history.
Though Indian mythology is full of accounts of healing
through transplantation of head and limbs as well as eye
balls, Sushruta Samhita is the first authentic text to
describe methodology of plastic surgery, cosmetic and
prosthetic surgery, Cesarean section and setting of
compound fractures. Sushruta had in his possession an
armamentarium of 125 surgical instruments made of stone,
metal and wood. Forceps, scalpels, trocars, catheters,
syringes, saws, needles and scissors were all available
to the surgeon. Rhinoplasty (plastic surgery of the
nose) was first presented to the world medical community
by Sushruta in his Samhita, where a detailed method of
transposition of a forehead flap to reconstruct a
severed nose is given. Severed noses were common form of
punishment. Torn ear lobes also were common due to heavy
jewelry worn on ear lobes. Sushruta described a method
of repair of the torn ear lobes. Fitting of prosthetics
for severed limbs were also commonly performed feats.
Sushruta wrote, “Only the union of medicine and surgery
constitutes the complete doctor. The doctor who lacks
knowledge of one of these branches is like a bird with
only one wing.” While Charaka concentrated on the
kaya-chikitsa (internal medicine), Sushruta’s work
mainly expounded on the Shalya Tantra (surgery).
The Samhita contains mostly poetry verses but also has
some details in prose. 72 different ophthalmic diseases
and their treatment are mentioned in great detail.
Pterygium, glaucoma and treatment of conjunctivitis were
well known to Sushruta. Removal of cataract by a method
called couching, wherein the opaque lens is pushed to a
side to improve vision was practiced routinely.
Techniques of suturing and many varieties of bandaging,
puncturing and probing, drainage and extraction are
detailed in the manuscript. Sushruta lists more than 700
herbal medicines.
Text and History of Ayurveda – 5
Vaghbata in the 5th century compiled two sets of texts
called Ashtanga Sangraha and Ashtanga Hridaya. The
latter of the two combines both the Atreya and
Dhanvantari schools. It details the Kaya-chikitsa of
Charaka Samhita and the various surgical procedures of
Sushruta Samhita. Exhaustive descriptions of kapha, vayu
and pitta are given. However, the emphasis seems to be
more on the physiological rather than the spiritual
aspects of the disease processes. Ashtanga Hridaya is
written in prose whereas the Ashtanga Sangraha is in
poetry form.
The Ancient Indian Physician
Originally only Brahmins were practicing physicians.
Later people from other castes became well versed in the
art of healing and a term Vaidya came to be applied to
the practitioners. Merely by their art and knowledge,
the physicians gained high social status regardless of
their caste of birth. The court physician was of
political importance and sat on the right side of the
throne, an important symbolic place. Though the
physician, patient, the nurse and the medicine were all
important in curing a disease, the physician was thought
to be the most important.
The codes of conduct for physicians and medical students
were laid down by the texts of Laws of Manu. The poor
and downtrodden were to be treated free of charge.
Others were charged according to their ability to pay.
The physician was expected to behave in an exemplary
manner, conforming to the highest ideals of professional
and personal life. His dress, manner and speech were
expected to be beyond reproach. Medical education was
arduous, consisting of many years of sacrifice learning
the art of healing. Visiting the sick, collecting herbs
and preparation of drugs, memorizing the Vedic texts of
Ayurveda, performing procedures on dead animals, melons,
and leather bottles and bladders were part of the
training. These exercises helped refine both theoretical
and practical training of the student. When finally the
student is deemed ready to practice on his own, he is
certified by the ruler. The system closely resembles
that of the Hippocratic Oath of Greece.
How much influence Greece had on Indian medicine is hard
to say. We know that astrology and astronomy were both
greatly influenced by the Greeks (solar calendar, for
example). Most of the texts available to us were written
after the Greeks made their appearance (Alexander in 3rd
century B.C.) and stayed in the Northwest India for
several decades. How much the Indian physician learned
from the Greek counterpart and vice versa is a question
not answered.
Influence of the Vedas on Ayurveda
The Vedic literature conations various description about
medicine and their uses some preparations found in Vedas
are as under. Soma Rasa is the first ever swarasa
extracted juice kalpana. About Soma the ninth section of
Riga Veda is fully dedicated in its praise but nothing
is written about the preparation of Soma Rasa In Riga
Veda the annotation 6-68-10 descriptions of different
liquors is found. Again the process of preparation is
not given. Likewise there are various descriptions about
the foods grains cereals, the milk preparations and
more. For example dhana (roasted food grains) saktu
(flour of roasted food grains), parivaap (roasted food
grains), dadhi (curd), amiksha (boiled and clotted milk)
are some of the preparations. The some preparations as
ksheer paak (medicated milk), takra (curd milk) navaneet
(butter), payasya (cheese), tokama (germinated paddy
grains), madhu (honey) are also found in the Vedas. The
Vedic description is incomplete in respect of the
preparation methods but have deep influence on the
basics of ayurveda; needless to say that they would have
knowledge of ayurveda about, as the Vedas are not the
medical text so such descriptions are not found in them.
The bhaishajya kalpana though do not correlate with the
Vedas because they are not the medical text but has a
very great influence on the basics principles of the
Ayurveda. The Vedas mainly consists of the descriptions
of the intellect and wisdom offered by sages from Indian
Hindu mythological beliefs. The philosophy of the Hindus
namely shada dershan (six basic sections of philosophy)
has got very much influence on the ayurveda. This
subject matter is mainly found in the Vedas. According
to 'Vaisesika theory', whatever is in the Universe can
be broadly placed under six categories (Padarthas), one
of these categories is substance (dravya), which can be
sub divided into nine entities, five of which are
prithvi (earth) jala (water), agni (fire), vayu (air)
and akasha (space). The Panchabhautkitava theory that
supplied the ‘Panchabhuta’, or the five elemental
classifications of matter and this forms the basis of
the Indian medical system of Ayurveda. The other four
entities are mana (mind), atama (soul) kaal (time) and
disha (the physical conditions). The bhaishjya kalpanas
are mainly dependent upon all these nine entities. As
these entities nine concepts are the basis of
psychosomatic constitution of the human body. Vaisesika
philosophy describes the manner in which combinations of
different types of 'Pramanus' (atoms) occur, producing
the various substances that we see around us. These
combinations can cause even chemical reactions under the
influence of agni (fire). This chemical reaction,
provided the basis for the concept of digestion and
metabolism of food and its conversion into ‘dhatus’ (rasa,
rakta, maansa, majja, vasa, ashit and shukra) and
‘doshas’ (vata, pitta, and kafa) of the body, upon which
was built the theory of 'Tridosha'. Thus the
contribution of Vaisesika to the systematization and
development of Ayurveda is fundamental.
The other main system of philosophy is found in 'Nyaya
Sutra’, which explains all the knowledge needed to
establish the identity of a fact or substance. This
philosophy of 'Nyaya', consists of four methods of
establishing the true identity of a fact, this is needed
for the pharmacogansy, which is the basic of
pharmacology. As for identifying the characteristic
property of a drug its action and results the four
pramaans (Judgment techniques) pratyaksha (perception),
anumana (inference), uhamana (comparison) and aptavakya
(testrimony) are used in ayurveda. The dravya guna
consist of the studies done extensively on various drugs
included in Indian medicine. Thus the contribution of
the Nyaya system of philosophy to Ayurvedic medicine in
establishing scientific methodology is as great as the
contribution of the Vaisesika philosophy to Ayurveda.
The philosophy of Samyaka leads to the fundamental basis
of Ayurvedic treatment and medicine as it correlates the
knowledge acquired by the above two i.e. the Nyaya and
the Vaisesika. The basis of making homeostasis in the
tridoshasa, and adding or subtracting the various drugs
for elevation or reduction of the doshas is based on the
third samyaka dershan. Thus the Vedas have great
influence on the ayurveda. They mainly founded the basis
of Indian medicine by developing the basic principle of
ayurveda. It is the influence of these philosophical
intellects that led the medicos from ancient times to
learn the causation of disease from religious rituals to
medicinal preparations that is Bhaishajya Kalpana.
Know about Ayurveda: How ayurvedic medicines developed?
The history of bhaishajya kalpana or Indian medicines
can be easily classified into three major ages; firstly
the Vedic era, secondly the Samhita (ayurvedic text)
era, and finally the Drvaya Guna (Modern ayurvedic
pharmaceutics’) Age. The most initial developments of
bhaishajya kalpana or Indian medicines are found in The
Vedas. It is deemed that the Vedas are Apaurasheya
(inanimately written i.e. creation of god). They are
believed to be the sayings of God Brahma (the founder
god of Hindus who founded this universe). Brahma first
taught Ayurveda to the twin physicians of the gods; the
Aswini kumars, and they gave the knowledge to Indra
(lord of the heaven) from Indra it was passed on to
Daksha Prajapati and from him to the different sages who
in turn passed it on to their sons and disciples. So the
knowledge of medicine found in Vedas is divine as per
Hindu mythological beliefs.
There are
certain descriptions that tell us abut the tales
regarding the Ayurveda being passed by god Brahma to the
Above all not going in all this matter we can simply
take that the Vedic era is nearly 5000 A.D. The Vedas
are the oldest text containing descriptions of Indian
medicine. There are many mantra (religious recitations)
and prarthana (praying) in the Veda as well as the
medicine and herbal descriptions. For example in the 50
chapter the 22 annotation has meaning –that may Agani
(fire) drive away the takman (fever) from this place………
In the same manner the Vedas also describes the
hereditary diseases as kshetriya vyadhi the most
appropriate saying about the medicine and doctor is
found in Rig Veda. Its annotations from (1)-(2)-(6)-(7)
the 10/97 have the following meaning “The ancient
medicines which are 700 in numbers are originated from
the god and existed in the all three yuga (eras-satayagua,
dwaparyuga, treata yuga and, kailyuga)”. Recent
archeological studies of the Indus valley civllization,
made the discovery that the people of Indus valley
civllization(about 3300BC), had knowledge of medicine
and dentistry.
The
scientist carrying out researches claimed that whle
cleaning the teeth from one of the men in the same area
found evidence of teeth having been drilled, dating back
9,000 years.this also gives us an idea about the
historical evidence of Ayurveda or the ancient system of
medicin. Vedas - especially to 'Atharva Veda’, which
mentions two systems of medicine; first, the system of
spiritual and religious chanting that can be termed as
what we called holistic medicine in today’s world. The
second system of drugs used on an empirical basis.
Further in 'Atharva Veda’ there are several descriptions
about the drugs and their preparations. Thus the major
evolution of Ayurveda is from the Vedic wisdom sources.
It developed as a whole new system in long span of time.
The major
documentation of Ayurveda is the Samhita text. Some of
the examples of medical descriptions from Ayurveda are
as under. They are not directly concerned with the
Bhaishajya Kalpana but are basically concerned with the
development and sources of drugs. There are descriptions
found in the Riga Veda about the Karanja ( Pongamia
pinnate) , Kinshuka ( Butea monosperma) , Khadir (Acacia
Catechu) , Kamal ( Ludwigia palustris), Amala ( Emblica
officinalis Linn), Semal (Bombax malabaricum) . Also the
Yazurveda has described the characteristic of Masoor
(Lens culinaris) . Ber ( Oenanthe sarmentosa) , Til (
Sesamum indicum), Priyangu (Meliaceae. Albizzia lebbeck)
.In the Atahrva Veda that is mainly related with
Ayurvead describes about Apamargaarka (Achyranthes
aspera) Ashthava ( Ficus religiosa) Arjun (Terminalia
Arjuna ) Guguul ( Commiphora mukul) and some other
medicine. The 'Atharva Veda’ mainly consists of
Bhutavidya (Psychiatry) and Sarpavidya (agada or
toxicology). Besides the above two, Rsayana (geriatrics
or the science of rejuvenation) and Vajikarana
(vitalization) are also traceable in the 'Brahmanas' and
the 'Upanishads'. In this way the Vedas are found to be
incompletely described and not medicinal text as well;
have short descriptions of bhaijshajya kalpana in its
primitive form. In Vedas only freshly prepared kalpansa
are described in a very short manner.
The surgery text and development of ayurveda
Just after charka samhita sushrut samhita was written.
The time difference between Charka and Sushrut is
supposed to be 200 years. But the number of forms of
medicines as well as their preparation is about the same
only surgical part is different and the procedure that
were involved in this were dependent upon the other
measures of medicines that are followed commonly by both
Charka and Sushrut. Even charka samhita advises about
the surgical intervention in some conditions. That is
known as shastra karma when the disease is beyond the
scope of medicines. But the ever written text of surgery
in ayurveda is Sushrut Samhita. The need of study the
basics of Sushrut samhita is very much necessary to
under stand the development of ayurvedic medicines and
pharmacy. The effect of cultural environment is easily
seen in the surgical text as it gradually disappears
from the field.
The Sushrut samhita as we know is a surgical textbook of
Ayurveda. In sushrut samhita all the focus is upon the
surgical procedures. It has got all the necessary
details about instrument, surgical procedure,
preoperative, and postoperative measures. The majority
of instruments that are used till date are somewhat
modified form of the yantra (blunt instrument) and
shastra (sharp instrument). The use of medicated
decoction to heal up the wounds as well as prevent them
from infection is the basic ideology of anti septic and
anti biotic type of herbs in Ayurveda. The karna
sandhana (building earlobe) ,nasa sandhan (building
nose) and oshta sandhan (correcting lips) are the first
examples of plastic surgery. It is because of this
contribution that Sushrut is called as father of
surgery. The medicament or kalpanas found in sushrut are
nearly the same but it also contained some of the
kalpanas that are not found in charka samhita. This is
due to that because sushrut samhita is focused upon
surgical intervention. The vary basic developmental
aspect that changed the pharmacy of Ayurveda is the
drugs classification of Sushrut that made it possible
that substitutes can be very easily selected as well as
the combination of drugs is pharmacological action
based. This suggested a new nomination culture for drugs
as well as defined all the drugs in more effective
manner. Another contribution that Sushrut made in
development of ayurveda was dose fixation as per age. We
will discus this topic in coming articles. In Sushrut
samhita mashi kalpana, kshaar parpat are described. On
comparing the kalpanas from charka samhita a clear
difference is observed that the medicated food
preparation are more concise and specific type of
advanced processing in seen as preparation of main
medicine.This fact lead us that sushrut was modifying
the kalpanas. As he described the classification of
drugs upon their pharmacological action like a class of
antipyretic drugs named after the first drug in the list
suffixed by ‘’adi’’ as Argavadhadi- Cassia fistula
(Indian Laburnum) gana contains Laxative drugs . But
again the kalpanas are not very much exercised upon by
sushrut, as it was a text of surgery. The most important
discovery by sushrat was sandhan karma (Plastic surgery)
and for that he is known as father of modern surgery.
The kshaar parpat was a unique preparation by sushrut.
The kalpanas that are still in the world of Ayurveda
pharmacy by sushrut are masi (unoxidized ash); kshaar
kalpana (alkaline preparation) and he added the moongdal
(a type of diet preparation made by to Indian cuisine.
Apart from that a variety of meat preparation are also
described in sushrut samhita. The surgery part gradually
destructed as the influence of Buddhism spread over
Indian culture. Their basic principle of ahimsa lead to
the decay of surgical procedure as they involve the
sharp cutting instruments as well as the blood is oozed.
The Buddha followers take it as violence and they want
it to be stopped at any coast. But the medicinal part
flourished a lot as the mercuric preparations were
developed at that time. The mineral based preparations
changed the basic line of treatment as well as made the
medicines more stable and effective. The major
development seen from charka to sushrut is that the
aahar kalpana was condensed and new kalpanas like masi (unoxidized
ash) and kshaar (alkaline preparation) were introduced.
Yusha kalpana (various pulses) were developing. As we
studies above the Buddhism influence made it possible to
prepare the more complex medicines and surgical and
instantaneous procedures were lost gradually. The basic
form of mineral based ayurvedic preparations were
developed at the time of Charka but they were used very
frequently at the time of Sushrut.
Now we will see about how Vagbhatta categorized the
knowledge by both Charka and Sushrut and added it to
development of bhaishajya Kalpana. Up to sushrut any
specific drug book is not observed.
Natural Skin Care through Ayurveda
Ayurveda is one of the world's ancient medical systems.
Ayurveda is a system of self-care that originated in
India more than 5000 years ago. It originated in India &
has evolved as a primary medical therapeutic system
along the lines of the modern medical system. In other
regions like Europe, North America, Ayurveda is becoming
very popular, with hundreds of healers incorporating it
into their practices and thousands of people using its
well-tried principles and therapies to improve their
well-being. It is a qualitative, holistic science of
health and longevity, a philosophy, a system healing the
person as a whole (mind, and body).Ayurveda consists of
two words-Ayu & Veda, where, “ayu” means life, & “veda”
means science. Thus Ayurveda is considered as a “science
of life." Meaning of “Ayu” “Sharirendriya sattwa atma
samyogo ayuhu” . Sharir means physical body; indriya
means senses. Sattwa refers to the combination of mind
and heart--overall psychological strength, and atma
means soul or spirit. When all of these--body, senses,
heart, mind and spirit--are in proper balance and
function in a harmonious, coordinated manner, that is
true life--"the living body." Meaning of “Veda” Veda
means science of knowledge, built on “siddhantas”,
fundamental unchanging principles tested over the years.
Ayurveda for Wellness through BalanceIn ayurveda, health
is defined as an active state of wellness--a state in
which one truly lives, not merely exist. This active
state of wellness, according to the ancient texts of “vedas”,
extends beyond the physical body to the mind, heart,
senses and spirit as one subject. In this "zone," a
person experience physical vitality, mental alertness,
emotional bliss, sensual balance and spiritual
awareness, not just for a brief time but, day after day,
and year after year. The ayurvedic approach to health is
comprehensive, extending to a person’s daily diet, work
routine, and environment. This active healthy state is
achieved thorough balance, changes-over-time, age,
environmental factors, stress levels, lifestyle choices
and dietary imbalances (excesses or deprivation). Any
gap to either of them causes imbalance in our body’s
physiology, leading to unhealthy body and mind,
resulting in an illness/disease.Ayurveda and Skin Care.
According to Ayurveda, skin is a mirror to an
individual's health. Skin gives clue to one's Ayurvedic
constitution. This is usually understood by the type of
skin that one has. Ayurveda description about normal
skin Even though skin harbors tri-doshas it is mainly
dominated by vata. Vata is responsible for the
perception of touch, secretions from glands (sweat,
sebum) blood circulation and movement of nutrients
between cells and interstitial fluids. According to
Acharya charaka, “Kupitastu khalu shareere shareeram
nanavidhairvikaarairupatapati
balavarnasukhaayushaamupaghaataaya”, which means- vata
when aggravated afflicts the body with various types of
diseases and affects the strength, complexion, happiness
and span of life. For a healthier skin the vata should
be always in normal balanced condition. The balanced
vata keeps all other tissues and remaining two doshas in
healthy condition. The imbalanced vata vitiates the
tissues of skin and leads numerous skin problems."The
Inner Physiological processes and Skin The inner
physiological processes like digestion, metabolism,
elimination of waste products etc directly affect the
beauty of skin. The process of digestion is carried out
by agni or fire, which is present in our digestive
system. Agni is the body fire, which is responsible for
transformation of one substance to another. It breaks
down the food substances, eliminates toxins and wastes,
maintains body temperature, and resists the invasion of
microbes by maintaining strong body immunity. The body
fire, which is assisted by balanced doshas, digests the
food completely to form Pakwa Anna rasa (the liquid form
of food which is completely digested by digestive
enzymes), which is ready to get absorbed by body
tissues. According to ayurveda Pakwa Anna Rasa nourishes
the body and its components to keep the body devoid of
diseases. But when body fire is impaired there will be
an incomplete digestion of food forming Apakwa Rasa
(indigested food). The indigested food fails to nourish
the body components leading to lowered body resistance.
Due to indigestion toxins start accumulating in body.
An unhealthy diet and life style imbalance doshas and
the imbalanced doshas impair agni. Due to impaired agni
toxins accumulate in body. These accumulated toxins
affect the health of skin and the skin loses its luster
and glow, acne and pimples start appearing, wrinkling of
skin starts in an early age.Hence a well nourished diet,
a healthy lifestyle and regular detoxification is very
important to keep skin healthy. Skin Types according to
Ayurvedic system Ayurvedic Skin Care for “Space”
Predominant Skin :The fundamental element “Space”
reflects the impact of the environment on your skin.
Space predominant skin is thinner than other skin types,
and dull in luster, and prone to flaking, bruising and
getting scratched. The pores are also very small. As
this type of skin ages, it becomes even thinner. This
type of skin receives great benefit from soft massage
and soft touch. Space predominant skin is very delicate
and therefore susceptible to too much exposure to the
wind or sun. Facial skin of this type, in particular, is
very sensitive to electromagnetic vibrations and
negative energy in the environment.Ayurvedic Skin Care
for “Air” Predominant Skin :The fundamental element
“Air” imparts lightness and delicacy to the skin. Air
predominant skin tends to be dry and is almost always
very dry during the winter season. This skin type also
tends to be dry during the summer time. The pores are a
little larger than those of the space predominant skin
type. Air predominant skin is particularly sensitive to
cold and windy weather. This skin type is delicate, but
not as delicate as space predominant skin. Like space
predominant skin, air predominant skin is prone to
flaking, bruising and getting scratched.
Ayurvedic Skin Care for “Fire” Predominant Skin. The
fundamental element “Fire” gives the skin, its natural
glow and luminosity. In Fire predominant skin, skin has
a pinkish tone and also warm to touch. This type of skin
has medium pores. Fire predominant skin is susceptible
to the impact of emotional trauma. Also, people with
this skin type tend to have almost zero tolerance to the
sun and hot foods such as long hot red peppers and
cayenne pepper etc. Ayurvedic Skin Care for “Water”
Predominant Skin The fundamental element “Water” gives
the skin its suppleness and a dewy look. If the skin is
pale, relatively thick, that feels cool to the touch;
water is the element most predominant in the skin. Skin
of this type has a tendency to be a little dull, overly
hydrated and is semi-thick. Pores are semi-dilated and
can become clogged easily. The skin tends to hold
toxins. This type of skin is prone to breakouts and more
serious problems such as eczema. This type of skin is
more resistant to light or, any negative vibrational
impact from the environment in comparison to space, air
and fire predominant skin.Ayurvedic Skin Care for
“Earth” Predominant Skin. The fundamental element
“Earth” imparts firmness and thickness to the skin,
giving it form and structure. If the skin is typically
greasy, accumulates toxins easily, then earth is the
predominant element in the skin. Skin of this type looks
rather dull if not meticulously cleansed and exfoliated
regularly. This is the thickest of all skin types, with
large pores. But if kept properly cleansed, earth
predominant skin doesn't show the usual signs of aging,
such as wrinkles or sags. Earth predominant skin tends
to retain toxins more than any other skin type. Because
of its inherent oiliness, without proper cleansing,
there is a tendency to develop more serious skin
problems.
Oily Skin and its Care
Causes of Oily Skin:
Hormonal imbalances in adolescence cause oily skin. This
type of skin is common in teenagers. The oil secretion
in skin increases during teen age and decreases as age
advances. Hormonal imbalance may appear during pregnancy
and menopause, which lead to increase secretion of oil
from oil glands of skin. Contraceptive pills and
cosmetics also tend to increase the oil secretion.
Humidity and Hot weather naturally increase oil
secretion from oil glands of skin. The oil producing
glands of skin is overactive and produces more oil. The
excess oil, which oozes out gives the skin a greasy
shine and the enlarged pores make the skin look coarse.
Ayurveda description about oily skin:
The qualities of skin are determined by tri-doshas. The
Dosha, which is dominant in skin,
determines the type and quality of the skin. When Kapha
dosha is dominant the skin will be oily, shiny and soft.
The skin will have a glowing complexion. Wrinkles
develop much later in life. When Kapha dosha gets
imbalanced in body and skin. Skin pores get enlarged and
acne pimples start appearing.
The problems of Oily skin:
• Enlarged pores
• Black heads.
• Acne and pimples
• Coarse pores.
• More Oily.
• Dark skin due to excess oil.
• More prone to moist eczema.
• Fungal infections are common.
Ayurveda tips for Oily skin condition
1. Wash skin with plenty of warm water (2-3 times a day)
and mild soap or herbal scrub to prevent clogging of
Pores.
2. Avoid using harsh chemicals to remove oil, as some
amount of natural oil is needed to maintain the texture
of skin.
3. Avoid too much washing of skin as it leads to
overproduction of oil to compensate the loss.
4. Always use hot water to wash face as it dissolves
clogged oil and also balances Kapha.
5. Use a moisturizer free of oil.
6. Avoid sticky make up, which clogs the pores.
7. Apply half spoon of lemon juice mixed with half spoon
of cucumber juice to face half an hour before taking
bath.
8. Mix equal parts of lemon juice and water. Apply this
mixture on the face and rinse it first with warm water
and then. Followed by cold water after it dries.
9. Avoid heavy, fried fatty food.
10. Avoid cheese and sugar rich deserts.
11. Consume light, well-spiced food as they balance
kapha.
12. Avoid constipating foods.
13. Include ginger, pepper, and long pepper in diet.
14. Exercise regularly.
15. Take plenty of leafy green vegetables and fresh
fruits.
16. Avoid excessive consumption of soft drinks, alcohol,
tea, coffee and chocolates.
Dry Skin and its Care
The skin loses its capacity to retain moisture, as we
grow old. The extreme climatic conditions to which we
get exposed, as we grow old worsen the condition and
skin becomes more dry. Ayurveda description about dry
skin: The type of skin is determined by tri-doshas. The
Dosha, which is dominant in skin, determines the type
and quality of the skin. When vata dosha is dominant,
the skin will be dry, thin, delicate, and cold to touch.
When vata dosha becomes imbalanced in body, a nd skin,
the skin becomes rough, scaly, and wrinkled.
The problems of dry skin:
• Dry and rough skin.
• Development of wrinkles at an early age.
• Scaly and cracked skin
• Aged looks.
• Dull and lifeless appearance.
• More prone to fungal infection and dry eczema.
• Ayurveda tips for dry skin condition
• Preventing further drying of skin as it does not
contain much moisture.
• Avoid stale, over fried, dry food.
• Always consume fresh warm food with little fat like
ghee or olive oil.
• Include sour and salty food in diet.
• Sweet juicy fruits are recommended.
• Drink 7-9 glasses of warm water everyday. (Do not
drink cold water as it increases vata)
• Good 8 hrs sleep.
• General Recommendations for the healthy skin
The key to skin care is matching the diet-regime and
skin care routine to the specific skin type one has.
Meanwhile, there are some valuable recommendations for
lustrous skin, regardless of skin type.
1 . Diet: Without adequate nourishment, collagen layer
thins and a kind of wasting takes place. Over time, the
skin can shrivel up from lack of nourishment. To keep
your skin plump and glowing:
A. Eat fresh, whole organic foods that are freshly
prepared. Avoid packaged, canned, frozen, processed
foods and leftovers. These foods have little nutritional
value and also they are often poorly digested which
creates impurities that localize in the skin. The
resulting buildup of toxins causes irritation and blocks
circulation depriving the skin of further nourishment
and natural cleansing processes.
B. Favor skin nourishing foods.
a. Leafy green vegetables contain vitamins, minerals
(especially iron and calcium) and are high in
antioxidant properties. They nourish the skin and
protect it from premature aging.
b. Sweet juicy fruits like grapes, melons, pears, plums
and stewed apples at breakfast are excellent for the
skin in almost everyone.
c. Eat a wide variety of grains over different meals and
try mixed grain servings at breakfast and lunch. Include
amaranth, quinoa, cous -cous, millet and barley to the
wheat and rice to the food.
d. Favor light, easy to digest proteins like legume
soups (especially yellow split mung dhal), whole milk,
paneer (cheese made from boiling milk, adding lemon and
straining solids) and lassi (diluted yogurt and spice
drinks).
e. Oils like ghee (clarified butter) and organic, extra
virgin olive oil should be included in the diet as they
lubricate, nourish and add luster to the skin.
f. Use of spices like turmeric, cumin, coriander, and
black pepper to improve digestion, nourishment and
cleansing of the skin from impurities.
g. Avoid microwaving and boiling your vegetables, as it
causes loss of about 85% of the antioxidant content.
Thus, steaming and sautéing are best.
The Importance of Ayurveda as a Therapeutic System. It
is an often-repeated question. It is a fact that among
all methods of treatment, Ayurveda stands out as the
most holistic and significant form of treatment. As on
now, many countries like America and Japan are getting
more and more interested in Ayurveda, and lot of
research work is going on in these countries, regarding
the use of 'bhasmas' prepared from heavy metals like
mercury and how these medicines, if properly used can be
effective and without any side effects. However, more
research should be carried out in India to raise the
global acceptance and recognition of Ayurveda as a
complete therapeutic system.
Know about Ayurveda: Ayurvedic Pharmacy as described in
Various Samhitas. The origin of Ayurveda is deemed to be
from the Vedas. Hence the authentic references about the
description of Ayurveda in Vedic literature are still to
come. Ayurveda after the Vedic era or the post Vedic
times developed a lot and attainted the position to be
termed as the fifth Veda. The very first documentation
over Ayurveda is said to be Aganivesaha Tantra.
Aganivesaha wrote Aganivesaha Tantra. In later times
Charka revised this text and tiled it as Charak Samhita.
Dridabala then illustrated the Charak Samhita. After
Charka Samhita it comes the Sushrut Samhita. Later
Vagbhatta compiled both the Charka Samhita and the
Sushrut Samhita and developed Ashtaang Samgraha and
further revised it to Ashtaang Hridya.
Then come the Madhava Nidaan, Bhavaprakash, Chukradutta,
Sharangdhar Samhita, Rastarangini and Bhaishajya
Ratnavali. However the various archeological and
historical descriptions lead us to the age of Ayurveda;
but all these text can be taken to be produced between
1200BC to 200years back i.e. 18th century. Thus about a
very long time passed away in the development of
different kalpanas. All these points are to be taken
into historical consideration. The more descriptions
about it will come in history of Ayurveda.
The Hindu mythology believes in the passing of Ayurveda
from being to being, initially. This is the very basic
point of the difference found in various Ayurvedic
references and text; because the oral traditions are
transcribed from multiple sources. The Ayurvedic
practices started from the use of fresh preparations and
developed into tradition of complex mineral (i.e.
mercuric/sulpher) based preparations. Now in Charak
Samhita it is written in the 4/6-7 sutra sthan that
madhur, amla, katu, tikta, kashaya, are the five sources
of the panchavidh kalpanas and adding to it swaras,
kalka, shrut, sheet, and phant are five types of
kalpanas.
These five are fundamental preparations and rest all are
derived and developed from these kalpanas. Charak
Samhita is basically a medicine based textbook .In
Charak Samhita the 27 chapter of sutra sthan describes
the single drug usage of 44 drugs in accordance of their
action. The Charak samhita includes about 128 forms of
food and medicinal preparations. These kalpanas are
likely to be 1200 years BC. After it Sushrut made the
description of about 129 kalpanas which are nearly
1000years BC. Than after a long period ranging in
between 4-6th century Vagabhatt wrote Ashtaang Samgraha,
which contains 88 kalpanas and revised it to 76 in the
Ashtaang Hridya.
Further Chukradutta nearly 11th century that is compiled
of all the above text has reduced the number of
preparations to 90 kalpanas including the parpati
kalpana for the first time. After that comes the
Sharangdhar Samhita which illustrated 74 kalpanas. Now
comes the very latest Samhita Bhaishjya Ratnavali it
contains 98 preparations including the parad kalpanas
(mercuric complexes).
Generally all these kalpanas are near the same but they
keep on changing and developing from one form to other
in due course of time .The all kalpanas can be
classified into following major groups. Those are the
fundamental kalpanas and the derived kalpanas. The
panchavidh kashaya kalpanas are the fundamental
preparations and the all other are derived preparations.
The derived preparations are combinations of the
fundamental preparations in combining the preparation
process as well as the combination of various
preparations. Mainly the preparations found in all the
samhitas can be grouped in following ways. Single drug
based and single preparation process based. Multiple
process and mixed drugs based. The process of
preparation of medicine was so much developed that in
Charak Samhita there are eighty-four types of liquor
preparations described. Of these 84 liquors the major
types are-
• Six types of dhanayasva (food grains based),
• Twenty six types of falasava (fruit based),
• Eleven types of moolasava(root based),
• Twenty types of sarasava (concentration based),
• Ten types of pushpasava (flower based),
• Four types of kanadasava (stem based),
• Two types of patarasava (leaf based),
• Four types of twakasava (bark based),
• And one sharakarasava(sugar based).
Like wise many preparations are there in the samhitas
ranging from food to local applicators, and surprisingly
inject able also. (Suchika bharan rasa) as found in
Sharangdhar samhita. About 200 years ago, Pranacharya
Shri Sadanand Sharma wrote the Ras Tarangini, which was
the "base book" for modernizing Ayurveda practices. The
book describes the use of many mineral substances as
medicine and their successful uses. This book, stared
the process of developing the traditional herbs in
sulphate, muriate phosphate as well as combinations of
the above. Thus from Charak to bhaishajya ratnavali the
traditions of Indian medicine develop from fresh
preparations to that of complex herbo mineral
perpetrations. The samhita has contributed a lot for the
present systems of Indian medicines as well as the, life
style in many ways as the traditional food preparations
also arise in the samhitas.
How ayurvedic pharmacy developed?
The basic concept of Ashtaang samgraha and Ashtaang
hridya are based upon the Charka and sushrut samhita.
The development of bhaishajya kalpana as seen in
Ashtaang hridya is clearly distinguished when we compare
the preparation found in Ashtaang samgraha with Ashtaang
hridya. At the time of Ashtaang samgraha the basic
processing methods and preparation were the same as
described in charka and sushrut. But we can clearly
observe that the medicines and food-based preparation
were gradually separating from one another as. A major
variety of food-based preparations were eliminated like.
yaskrita, yushrasa, poop, puplika, are not found in
Ashtaang sangraha and while convey up to Asthaang hridya
aahar kalpana is found to be present in save forms of
peya, yavagoo yush, maansrasa, veshvaar. A remarkable
feature of Ashtaang sangraha is that the variety of
liquor is very less and only B type of alcoholic
preparations are there as compared with 17 types of
sushrut and Charka. Ashtaang sangraha also point out the
development of kingdoms as various types of preparations
are described there in; that are to be used for king and
ministerial staffs. A very unique concept of vishkanya
is seen in Ashtaang sangraha: -
• This is a specific for point out Ashtaang sangraha and
the time when it was written. The same description in
various historical references point in the direction
that
• It could be formed in 3 rd to 6 th century B.C. As in
Kautilya Arthasastra the concept of Vishkanya is
described in short manner. The ashtaang samgraha was
written prior to ashtaang hridya. The ashtaang hridya is
revised version of Ashtaang Samgraha and written in
prose style.
• The bhaishajya kalpana from Ashtaang hridya are much
different from Ashtaang sangraha. The developmental
aspect of Bhaishajya kalpana is easily portrayed by the
word "Agad". The Agad preparation is described in
Ashtaang hridya as antidote to poison. The literary
meaning of Agad is "drug removing gada" gada means
poison and disease. The use of antidote for poison as
medicine barely indicates that the knowledge of poisons
and other complex were growing. See history of.
• The more stabilized form of preparations is seen, as
vati is included for the first time in Ashtaang hridya.
Above all the use of bhasma in both Ashtaang Samgraha &
Ashtaang hridya gives us a clear indication of that the
complicated methods of calcinations process of ores and
minerals were used for the first time in Ayurveda at
that time period. Perhaps this was due to gradual
degradation of shalya (surgery) chikitsa as that was
meant to be asuri chikitsa (treating by devils method as
it involves blood oozing, cuts and wounds etc.). As in
ashtaang hridya the achaar chikitsa in well stressed
upon as that of charka in prior times.
Thus from charka to vagbhatt the bhaishajya kalpana
developed to diversity and specialty treatment and
therapeutics were seen, but not very clearly observed.
In Ashtaang hridya there is a clear ideology of adding
much sustainability to preparation is observed. Now
after a comparative analysis of bhaishajya kalpana from
Brihatta tryee and other ayurveda text we can point out
to classify Bhaishajya kalpana in following three
segments: -
(i) B.C. Era and Bhaishajya kalpana.
(ii) Ayurveda & Bhaishajya Kalpana after Christ up to
18th century and
(iii) Modern & Bhaishajya Kalpana.
Again when we describe Ayurveda & Bhaishjya Kalpana
before Christ Era apart from Brihatta tryee there is a
specific type of segment in Bhaishajya kalpana was
developing. This segment was the rasa paddhati. The main
role in the development of Rasashastra was the
degradation of surgery. There are specific textbooks
written on Rasshastra. This is specialty segment of
Ayurveda and bhaishajya kalpana, which flourished at
coast of surgery. Ashtaang samgraha stated about bhasma
kalpana, but the parad kalpana and other herbo-mineral
complexes are not seen. But as observed the "Kshaar
kalpana" in noticed in Ashtaang hridya and the Rasratna
Samuchaya describes about the "Kshaar panchak" and "Kshaar
traya". Therefore it can be assumed that when at that
time rasashastra was quite developing or initial stage.
Thus there are not clear indications about the
development of Bhaishajya Kalpana in context of
Rasashastra. Now
(ii) After Christ Ayurveda and Bhaishajya kalpana. The
documented evidence for the Brihatta tryee and
Rasashastra are scattered seen and found after Christ.
Thus the Ayurveda in second phase of development has
combined effect of Rashastra and Brihatta tryee on
Bhaishajya kalpana. The texts related with Rasashastra
are Rasarnavam, Rasendrasaar samgraha, Rastratna
Sammuchay, and more. Actually the basic of Bhaishajya
kalpana has got two bases one from that of herbal based.
And second that of the Pharmaceutics and medicines that
are prepared from ‘‘Rasa’’(mineral based). Thus after
analyzing the Brihatta tryee up to Chakradutta combining
Nighantus and other texts the herbal part of Bhaishjya
kalpana is observed. Now it comes to the mineral
complexes or mineral based preparation of bhashajya
kalpana. The documented versions of Rashastra based text
are ranging from Nagarjuna up to Abhinava gupta. The
first drug and medicine manual of medicine i.e.
Sharangdhar Samhita contained in it the processed
mercuric preparation and first inject able drug (suchika
bharan rasa). This way it is clear that the Bhaishajya
Kalpana can be fully understood only after going
thoroughly by both
sections i.e. herb based & mineral based Bhaishajya
Kalpana
Know about Ayurveda:
Complete Overview on development of medicaments
The chronological study of all medicaments from ayurveda
related text we can easily understand that the beginning
of pharmacy is directly concerned with the diet
preparation and almost every variety of cuisine is
present in the ayurveda related text. After studying the
complete developmental aspect of Bhaishajya Kalpana from
various samhita text, the Vedic descriptions and 18 th
century Ayurveda text Bhaishjya Ratnavali we can easily
classify the medicaments into following groups: -
Kritannavarga-(Food based preparations). All the variety
of Indian cuisine and diet preparations are found in
ayurveda related text. The word Krita means processed in
general. It means the frying of food using a little oil
cumin, mustard or other species. Simply now days we call
it for example fried dal vegetables/cereals. Maansa-
(meat based/or nonveg preparations). The various samhita
text describe about a variety of nonveg preparations.
The pratapta maansa , sushka maans and more are variety
of these preparation. Almost all Indian delicious nonveg
preparations are found in Sushrut Samhita. Apart from
this there are certain medicines containing the animal
parts and ingredients. Like samish mahamash tail, Mushak
tail are prepared by using some animal parts. Specially
the kshyarogi (patient with tuberculosis) and patients
with dystrophies are given the nonveg soup of mutton.
This is called santarpan therapy.
Sweets –
Phenika, Pyasa, and Modaka are some example of sweets
found in ayurveda. The Bhavaprakash nighantu describes
much about this.
Panaka -(Squash, Juices, syrups)-
There are a variety of squash and other preparations are
described in ayurveda related text.
Shushka Kalpana- (Flour type dried preparations)-
There are saktu, laja like preparations, which can be
stored easily and are dried in nature.
Rasavigyan Kalpana -(Mineral based preparations)-
This is the beginning of long sustainable medicines that
can be stored for a long time. All the vati , varti ,
gutika can be covered in this. The mercuric preparations
are the basic of rasavigyan kalpana. This was the time
when the metallic and mineral preparations were
developed.
After having a look at the different categories of
preparation we must observe the modern history of
medicines so as to under stand the influence of
development of pharmacy and medicaments. This is nearly
the same as history of modern medicine and its
development. From modern point of view the medicament
developed into 3 main time durations or 3 eras. They are
as follows-
The B.C. era- The Egyptian history tells us about the
use of medicines and medicaments. The Egyptian king
Thomaha IIIrd sent a group to collect medicines to
Syria. This description is found on the sculptures on
the temple of kharnak. The famous scientist Theophrastus
(372 to 287) wrote a text containing 450 drugs in it.
During 460 to 377 B.C. Hippo crates wrote a book about
diseases. He described about the drugs peppermint
(menthol), Dhatura (stromonium dhattur) and Baladona in
his book.
The relevant descriptions about the use of mercury are
found in 1496-1541 by Parasallous. He used mercury in
treatment of syphilis.This can be correlated with that
1496 Bhavaprakash described about various disease and
symptoms of “Firang” just and after words. So we can
think of that the use of medicines and medicaments found
are relatively comparable and are influenced by one
another at that time also. Thus various descriptions are
found in modern text also with development of various
medicaments.
The revolutionary change in the pharmacy came the
discovery of circulatory system (evolvement) by William
Harvey in 1622. Then after Timothy & Quark for the first
time in 1680 used the medicines intravenously. Than
after the discovery of active ingredients of herbs or
drugs lead to different type of medicament used. In the
19 th century and late 18 th century the concept of
biochemistry and use of animal based pharmacological
chemicals and substances made a new invention that
entirely changed the modern pharmacological studies.
This was the discovery of penicillin that made
revolutionary changes into allopathic system of
medicine. The use of penicillin and other antibiotic
medicines made the surgery part of modern medicines
extremely successful. This way we can observe that
though starting from a like or comparatively similar
conditions the ayurveda cant develop its way of action
to find out how a medicine works on physiological system
at modern parameters but established the pharmaceutics
and therapeutics for various herbs and drugs that is
strange. It is an astonishing fact that without knowing
about the lie of action of any drug how can you state
that it will perform a particular action upon body. As
Arjuna Treminallia Arjuna is said to be cardiac tonic
and modern researches also state the cardiac stimulant
properties of Arjuna. The basic guana ,veerya – prabhava
theory and the vata pitta kafa diagnosis is the basic of
depicting the effect of a drug in ayurveda. But the
modern approach to the pharmacokinetics is not described
or reveled any ways in the ayurveda related text.
This particular segment of pharmacokinetics and actions
in ayurveda is a missing link and further need to be
explored by various nighantu or other text to establish
the use of a drug and how it works to give particular
result. We can deem that Charka used single drug system
and classified different drug groups according to
actions. Than he must know the line of action of the
drugs but unfortunately didn’t disclosed it in any
description.
This is very research oriented concept to be explored.
When we study all forms of medicines that are found in
Ayurveda related text from 3000 B.C. to 18 th century it
is quite clear that medicines developed a lot as the
primarily found medicines are generally cuisine based.
And this way Ayurveda added a lot to the Indian taste.
The inferences about the development of medicines are
quite the same like development of civilization as from
the most ancient times be it from the harrapan culture
the residues found in pottery were containing the
sugarcane juice like substance. After this we can see
the use of sugar in its crude form also exists thus
sugar cane juice was developed in to more stable form
sugar. Likewise the other forms of medicines developed
from the perishable from to a more stable form. This
gradual development can be classified into two major
time frames the pre historic times or from 3000 B.C.
to1000.B.C and from 1000B.C 18 th century. All these
kalpanas found in the text from Charka Samhita up to
Bhaishajya Ratnavali can be classified into two groups;
they are –
1. Kalpanas from Charka Samhita to Ashtaang Samgraha,
and –this time frame is supposed to be from 3000B.C. to.
500.B.C.
2. Kalpanas as in Chukradutta, Sharangdhar Samhita and
Bhaishjya Ratnavali. -This time frame is from 500.B.C
onwards and up to 18 th century. During this age the
ayurvedic pharmacy developed a lot. And more stable and
complex form of medicines are seen.
The first group has the largest number of kalpanas as
compared to the second group because many of these
kalpanas were compiled and some diet preparations were
eliminated. The kalpanas found in the second group are
refined version of those found in the first group and a
specific difference between the diet preparations and
medicinal preparations is seen for the first time in
Chukradutta poop, pooipka, navaneet, mastu are not added
while as herb and mineral combinations preparations like
parpati kalpana are included.
Chukradutta is the text written in the transition period
of Ayurveda as by side the dravya guna vigyana (study of
herbs) was flourishing and major variety of diet
preparations later added to that. The textbook
Bhavaprakash written during this time is the first
authentic sources of dravya guna vigyana in Ayurveda.
Later on we find it that Sharangdhar Samhita the system
of mineral processing i.e. parad (mercury) gandhak (sulphor)
was developing and for the first time in the history of
medicine the inject-able drugs or medicine Suchika
bharan Rasa was prepared.
Than after 4 centuries in the 18 th century the
Bhaishajya Ratnavali and Rastarangini are the two major
texts of Bhaishjya Kalpana (pharmacy) are found. These
two consist of the most refined versions of kalpanas
from samhitas. The modern ayurvedic pharmacy is based on
all these ayurvedic text. The kalpanas (from of
medicines) found in Ayurveda can be classified as-
1. Diet preparations
2. Medicinal preparations.
The first group can again be subdivided into-
Animal based and vegetable based.
Animal based group
• Maans,
• Maansara,
• Veshvaar,
• Shulya maans,
• Pratptamaans,
• Chatakandarasa,
• Chhagrakta paan…
And more are the animal preparations.
Vegetable based group has many preparations. Some
examples are.
• Raaga,
• Raaga shadava,
• Kamblika,
• Takra,
• Yavagu,
• Madhu,
• Navaneet,
• Vatyamanda,
• Mand….
And more are the vegetable preparations. Likewise the
medicinal preparations can be subdivided into to
1-Medical procedures, and 2-Preperations.
The procedures included in the kalpana are internal and
external Internal like
• Basti
• Dhroomapaan,
• Ashyochatanam,
• Karnapoornam,
• Yonipoornam, and
External preparations
• Lepe
• Praseka
• Parisheka
• Sneha
• Prayaooga
• Swedanam
• Avagahanam
• Pichu
The medicinal preparations can also be subdivided into
two types herbal and mineral apart from this the
combination. Of the two is also a kind of preparation.
Herbal Group-
• Ksheerpaak
• Kaval
• Madhya
• Swarasa, and more…
• Mineral Group
• Mandoor
• Bhasma
• Parpati
• Parad,
Mixed Group –
• Amritikaran
• Vatis
Most of all the ayurvedic preparations are mixed now a
day.
Know about Ayurveda:
The influence of Ancient drug related text (Nighantus) -
Ayurveda Encyclopedia
In Ayurveda one sholaka (Sanskrit annotation) states
that people use to laugh at a medico who doesn’t have
the knowledge of Nighantus (drugs based text). The word
nighantu stands for the drug book or the materia medica
in Ayurveda. Charaka, Sushruta, Vagabhatta, Bhav Mishra,
Shaligram and others have written about the properties
and pharmacological charecteristics of the herbs,
mineral, metals, chemicals, animal parts, cooked food
articles, natural foods, fruits etc.Nighantus are text
containing all these descriptions. There were several
nighantus as Kaikye dev nighantu, Dhanvantri nighantu,
Madan pal nighantu, Shaligram nighantu, Nighantu
samgraha, Bhavaprakash nighantu and now days it is the
Dravya Guna Vigyan. Basically it is the complete
reference book for the Indian medicines of all
categories including herbs, minerals and, animal
products.
The nighantus are supposed to contain all the
descriptions regarding the flora and fauna of Indian
subcontinent as till date the drugs described in the
Bhavaprakash, which are known to be find in India.
Nighantus are basically the specific text dedicated for
the study of all aspects of drugs from their place of
origin, their pharmacological actions, useful parts up
to preparations and dosage. The study of nighantu is
correlated with bhaishajya
kalpana as the later one depends upon the nighantus for
the knowledge of drugs and their pharmacological
properties.
The nighantus have detailed studies about drugs on
following parameters-
• Identification of the drug,
• Place of origin,
• Nomenclature,
• Collection, preservation, detoxification and useful
parts,
• Pharmacological actions,
• Preparations, and Dosage.
All the action of drugs used in bhaishajya kalpana are
taken as it is from the various nighantus .The charka
samhita as it self contained specific section related
with the drugs their action and dosage (kalpa sthan).
Alike that Sushrut samhita also classified its own drug
section as Gana and used the single drug use tradition
for preparation of different kalpanas. These two along
with Ashtaang Samgraha and Ashtaang Hridya contained in
them all the necessary drugs listed and their
classifications as per their usages in bhaishajya
kalpana. The nighantus which are found to be developed
later on; are based upon the Brihattryi (Charka Sushrut
and Vagbhatta). The later Bhavaprakash Nighantu is
deemed to be developed from these all samhita text and
scientifically used the various classifications of the
drugs found in ancient drug related text by ayurveda.
The most appreciated text on nighantu is bhavaprakash
written in 14 th century. It contains 426 drugs and
substances in it. This is the basic of modern dravya
guna sashtara as all the definitions related with the
action of drugs started from charka than vagabhatt up to
bavaprakash are the same, which are used in modern
ayurvedic pharmacy. There are about 1750 action words
used to describe the actions of all the drugs.
Sharangdhar though do not directly cite the text but
used bhavaprakash as a reference at many places. The
aspect of nighantus that affect bhaishajya kalpana will
be discussed from time to time in bhaishajya kalpana
description at their relevant reference and context.
Presently the identification aspects are changed into
the botanical classifications as per family. Than the
Latin nomenclature system is most appropriate system.
Thus for completely understanding the bhaishajya kalpana
the knowledge of drugs their nature, effect,
classification, ecology, nomenclature, actions and
dosage must be acquired from the nighantus. The major
ayurvedic pharmacy cites the bhavaprakash nighantu,
dravya guna vigyan and Indian materia medica by
Naadkarni as reference to the pharmacological properties
of the herbs and drugs used in bhaishajya kalpana
|
