Ayurvedic medicine origin
It causes all the (ten) senses (of knowledge and action) to perform avis their functions. It bears all the objects of the senses (after contact with the senses) to the mind. It holds together all the elements of the body. It assists the cohesion of the particles of the body. It is the prime cause of touch and sound, and the root of scent and touch. It is the origin of joy and cheerfulness. It excites the heat of fire. It dries up all faults. It throws out all impurities. It pierces through all the ducts of the body, gross and fine. It gives form to the embryo in the womb. It furnishes evidence of the existence of life.
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It urges the clouds. It causes frost, thunder, dust, sand, fish, frogs, snakes, ashes, blood, stones, and lightning to fall down on the earth. It causes excess of verzorgen virtues, absence of parfum virtues, and contrariety of virtues in respect of the six seasons. It causes failure of crops. It produces disease and plagues. It destroys many objects. The wind upholds the constituents of the body (such as blood, flesh, marrow, fat, etc.) and their courses through the body. It exists in the five-fold form of prana, udana, samana, vyana and apana. It is the urging cause of movements of diverse kinds. It restrains the mind (from all undesirable objects) and concentrates it (on objects that are desirable).
confused, and it is seen in the ayurvedic medical literature that the flow of thought back and forth between these two aspects leads one to easily forget which is the focus of concern. Further, as occurs in both the Chinese and ayurvedic systems, each of these influences is not solely pathological, despite the frequent reference to their role in pathology. They are pathological when there is an excess or deficiency or some other type of deviation from normal (such as imbalanced level or inappropriate interaction between any two otherwise, they are essential to life. In fact, in the traditional ayurvedic system, when vayu, kapha, and pitta are in their normal measure they are called dhatus (supporters of the body while they are called doshas (faults) if they are producing imbalance. So it is that one can become disoriented by considering a fundamental entity, defined by a single word such as feng (in China) or vayu (in India as being both essential and pathological, a causative factor and a result, a symbol and a manifestation. When moving in the world in an excited state, without doubt, vayu achieves the following functions: It breaks the summit of mountains. It swells the waters of lakes causing them to rise upwards. It causes the currents of rivers to run in opposite directions. It makes the earth tremble.
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These concerns about translation are comparable to those that arise with the Chinese system, in which, for example, the use of modern names for internal organs seems inappropriate to the depiction of traditional organ systems (e.g., pi translated as spleen, or shen translated as kidney. To be more explicit, i may add that these principles, known as vayu, pitta, and kapha, occur in two forms:. An invisible or essential form, estee which mainly guide the physiological processes pertaining to them naturally;. A crude or visible form, the products (as secretions or excretions) of those processes induced by these essential terms. The relation between the two forms is ligbad very close, so that the derangement of the essential form of one principle gives rise at once to increased or morbid secretions and excretions of that principle. The failure to recognize the difference between these two forms of the principles has given rise to the erroneous rendering of pitta as bile and kapha as phlegm. The rendering of vayu as wind is preposterous. The two forms of the doshas, essential and crude, may be likened (very roughly) to the connection in the Chinese system between an element and its associated manifestation. For example, there are the associations of wood (the underlying element) with wind, liver, and tendon (its manifestations or of the earth element with dampness, spleen, and muscles, etc. The situation may also be likened to the understanding of the six qi described in Chinese medicine (fire, cold, damp, wind, dryness, and moisture there is the influence of these factors on the body and there is the corresponding manifestation of disease. Thus, for example, heat (fire) adversely influences the body, and can eventually yield a fire syndrome, which might manifest as fever, inflammation, dark colored discharge, or other characteristics defined by the tradition. The influence is one thing and the syndrome is another thing, but they can be described by the same term (in the example: fire).
Nadkarnia published a two-volume Indian Materia medica, a guide to ayurveda that is still considered the standard text. Comparable to the Smith and Stuart book in the timing of its publication, it combines information from ancient traditional practices, current ayurvedic practices, and reports from Europeans (such as analysis of active constituents, pharmacology, and European uses of the same herbs). Unlike the Chinese materia medica books, this Indian text makes no references to previous works on Indian herbs, does not outline any history of the development of the drugs, does not indicate when an herb was introduced into practice, and, except for occasional references. The doshas-vayu, pitta, and kapha-constitute the tripod on which ayurveda stands. To understand their theory perfectly and correctly is by itself a long and arduous study. The subject being a very complicated one, it cannot be explained within a few pages. Also, it has been defined by different experts in different ways, but the basic principles to which they all point to are the same. The theory of vayu, pitta, and kapha was also a great discovery, which, unfortunately, has been much misunderstood by western scholars judging by the wrong mercenary translations, rendering these terms as wind, bile, and phlegm. The proper explanation of this theory will take up a treatise by itself, but let me observe here in passing that the word vayu does not imply wind in ayurvedic literature, but comprehends encompasses all the phenomena which come under the functions of the central. G., production of red blood cells, and formation of various secretions and excretions which are either the means or the ends of tissue combustion catabolism, and that the word kapha does not mean phlegm but is used primarily to imply the function of thermo-taxis. G., mucus, synovia, etc., though the crude products of pitta and kapha have been sometimes called by these names bile and phlegm, respectively.
Read this and get started with a careerTheir works have thereafter held undisputed sway in Indian medicine up to the present time. The Indian medical writers after Caraka and Susruta were only their imitators and abstractors. No real original work was accomplished after them." The Chinese suwen and Indian Caraka each present steps to take in one's daily life to promote health; they also describe causes of disease (such as environmental, dietary, and emotional factors present information about specific diseases and. Whereas the suwen mainly recommends acupuncture as the therapy to be used for diseases, the caraka mainly presents herbs, oil massages, and enemas. In that aspect, the caraka is comparable to a different pair of Chinese books, the Shanghan Lun ( Treatise on Diseases caused by cold Pathogens ) and Jingui yaolue ( Miscellaneous Diseases and Their Treatment ). Those texts mainly present herbal therapies. The use of therapeutic massage (with specific oils according to the disorder being treated) and heavy reliance on enemas (usually made with an oil base) is unique to the ayurvedic system; application of oils internally and topically, is often referred to in recent books. For information about herbs and their properties, the Chinese have relied heavily on the work of li shizhen in his 16th century compendium Bencao gangmu ( Grand Compendium of Herbs ) at least until the 20th century, when numerous revised Materia medica books appeared. Li's work is part of a continuous tradition of revised and expanded Materia medica dating back to the Shennong Bencao jing ( Herbal Classic of Shennong ) that was written around 100. The Chinese herbal tradition is traced in a modern book called History of Medicine: Pharmaceutics, by paul Unschuld. A portion of the contents cream of the bencao gangmu (only that involving plant materials) was translated into English, with commentaries about current conditions in China at the end of the 19th century by Smith and Stuart, in their book chinese herbal Medicine. Ayurvedic medicine has not had as rich a tradition of Materia medica works, with much reliance placed still on the contents of the caraka.
Suwen is considered the principal text, laying out such basic theories as the five elements, application of acupuncture, and the cause and progression of diseases. In the ayurvedic system, the two texts are the. Caraka samhita compendium of Caraka ; also spelled Charaka) and the. Susruta restaurant samhita compendium of Susruta both estimated to have been written around 100. These are huge volumes, many times the size of the Chinese works (an English translation peeling of the two Indian texts runs 2,700 pages, while the translation of the two Chinese texts runs only 600 pages). Susruta, though it contains a diversity of information, is mostly known as a text on surgery; the caraka, by contrast, is relied upon as the primary source for information about basic ayurvedic theory and about herbal medicine. Therefore, it is the"d source book for virtually any discussion of Indian herbs and, in that sense, it may be likened to the suwen of the Chinese tradition. A 5-volume translation of the caraka samhita, revised for publication in 1996, is available from India. However, just as occurs in the Chinese writings,"s from the caraka are to be found in virtually every text and few practitioners outside of India go back to the original work to study the principles. It should be briefly mentioned that there is a third Indian text that is usually grouped with Caraka and Susruta, called Vagbhata samhita ; however, this one is relatively infrequently referenced, because, according to kutumbiah, "the object of the author was to gather up into. Kutumbiah sums up the situation regarding traditional medical texts in India this way: "The creative period of ancient Indian medicine ends with the samhitas of Caraka and Susruta. Caraka accomplished the final synthesis of Indian medicine, and Susruta that of surgery.
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Chinese medicine made an escape from its philosophical binds through constantly reworking of the basic system by strong-minded and experienced commentators. Ayurvedic medicine did not have a similar transformation, and so it struggles with certain inconsistencies that date back to a much earlier age without having been addressed, at least in any preserved writings, in the interim. Ayurvedic, Chinese, and other traditional systems are today yielding their theoretical and experiential frameworks to investigation by modern scientific techniques, applied mainly for the purpose of illustrating the effectiveness of remedies that have been developed over the centuries. In this context, the underlying theoretical framework fades away, and the tested substances become the focus of a new international effort at preventive health care and disease treatment. Herbal formulas developed today rely moedervlek on a combination of traditional and modern indications for the use of the medicinal materials. The Chinese and ayurvedic medical systems each rely heavily on a pair of texts that are revered as statements of all the fundamental principles within the tradition. In the Chinese system, these texts are the. Suwen basic questions ) and, lingshu spiritual pivot which together form the, huangdi neijing (. Yellow Emperor's Classic of Internal Medicine written around 100. Although both of these Chinese texts are referenced by subsequent authors of Chinese medical works, the.
What differs is the basic set of categories of disharmony: the diagnostic and therapeutic groupings. In traditional Chinese medicine the correspondence systems of yin and yang and the five elements have a cellulite strong influence, as do the depictions of certain bodily humors (qi, blood, moisture, and essence and the internal organ systems ( zangfu ). In ayurvedic medicine, although the total system is quite complex, there is a dominance of the three dosha ( tridosha ) system: kapha, pitta, vata (also called vayu ). These three function within a body that is described primarily in terms of stages of transformation (following the path of ingested food as it is converted into essential substances that comprise the body) rather than by physical structures and functional organs. The reliance on a triad of influences on health and disease sometimes forces ayurvedic medicine into a relatively simplistic system, which has had the effect of strangling its development compared to Chinese medicine. Several books on ayurvedic medicine that have been presented to the west expend most cellulite of their pages on classifying individuals and their symptoms into these three groupings, and then present foods, herbs, physical therapies that are classified primarily by their effects on the three doshas. As stated. Kutumbiah in his book. Ancient Indian Medicine : "The doctrine of the tridosha plays an important role in ancient Indian medicine. It is the basis of its diagnosis, pathology, and therapeutics. A correct appreciation of it is, therefore, essential for a proper understanding of Indian the later medical works, it underwent great elaboration owing to the influence of the cosmological speculations and consequently suffered much violence to make it fall in line with them." The enforced.
Ayurvedic, herbal, medicine and its relation to Chinese herbal
Ayurvedic Herbal Medicine and its relation to Chinese herbal medicine. Ayurvedic Herbal Medicine and its Relation to Chinese herbal Medicine by subhuti Dharmananda,. D., director, Institute for Traditional Medicine, portland, Oregon. It is called ayurveda because it tells us ( vedayati ) which substances, qualities, and actions are life-enhancing ( ayusya ) and which are not. In other words, ayurveda is an instruction for enhancing life. Ayurvedic medicine has some relevance to Chinese traditional medicine. Both systems are instructional, rather than scientific, and are fundamentally aimed at enhancing life. Both are additionally focused at treatment remedy of specific diseases that plagued ancient societies for centuries. Nearly half of the most commonly-used herbs in each of these two Asian medical systems (India and China) are the same or similar and their actions are described in somewhat overlapping terms. For example, in both systems, herbs are described according to the symptoms they treat, their warming or cooling nature, and their influence on the body humors.