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"Ayurveda"
is a science which has a vast knowledge in it, but we have put our little
efforts to cover some aspects of it which can be very well cleared up by
the following given points; click them to get more information.
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Put simply, Ayurveda (a Sanskrit word meaning the 'science' or 'wisdom
of life') is an ancient philosophy based on a deep understanding of
eternal truths about the human body, mind and sprit. Unlike orthodox
medicine, it is not based on the frequently changing finding of specific
research projects, but rather on permanent, wise eternal principles of
living.
Although it originated in the
east several thousand years ago, Aurveda could not be more appropriate
for present-day Western society, where so many people suffer from
stress-related conditions which conventional medicine has been unable to
remedy. It is the oldest healing system known and also the most
complete. Its logical, commonsense approach to health and living is
combined with philosophy, psychology and spiritual
guidance.
Ayurveda has an armory of
physical treatments, from medication to massage, yoga, cleansing and
detoxification programmes, and remedies for such disorders as
infertility, impotence, arthritis, hypertension, gastro-intestinal
problems, chronic illnesses and infectious diseases. It offers natural,
herbal remedies which counteract imbalances in the body and can
successfully treat most health problems encountered in the West today.
Ayurveda does not treat cancer, but it is believed that following the Ayurvedic lifestyles can
reduce the risk of contracting the disease. It also offers counselling
for a range of conditions, advocates meditation and has recommendations
for harmonious living and good relationships.
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Shloka
Shusrut Sutra 1/6 - 7 Pg. 30 (Ayurveda Hitopadesha) Ayurveda, Upaveda of Atharvaveda, written by Brahma is named as Brahma Sanhita. It was in the form of rhymes and contained one million shlokas (rhymes) in one thousand chapters. Due to the decline in intellectual level and life span of human being, in the later period the Ayurveda was re-written in eight parts popularly known as Ashtanga Ayurveda. The eight parts are: Shalya (Surgery), Shalakya (ENT with Ophthalmology), Kaya (Medicine), Bhoota, Kaumara (Gynac, Obstretics, Paediatrics), Agada (Medical jurisprudence and toxicology) , Rasayan (Gerontology), Vajikarana (Science of Aphrodiasic).
Shalya
Shloka : Ref Shusrut Su. 7/4
Shalya is defined as the things, which cause discomfort to the body and mind.
It is of two types, Shaarir (within the body) and Agantuj (outside the body).
Shaarir(inside the body) :
Shalya which is present inside the body is considered as Shaarir Shalya.
Example: Unhealthy teeth, Hair, Nails, imbalanced Doshasa, Dhatus and Mala., abscess, tumor, fetus etc.
Agantuj: Shalya which is outside the body is called Agantuj.
Example: Thorns, Stone pieces, iron pieces, dust particles, worry etc.
Shalya tantra (Surgery):
Shloka : Shusru. 1/8
It deals with the shalya in the body and the methods to remove it from the body. It deals with the means such as Yantra (Tools), Shastra (Instruments), Kshara (Alkalies) and Agni (Fire).
Shloka : Ref Shusrut Su. 1/8
Shalakya : It deals with the disease of Urdhva Jatru region i.e diseases in the organs above the Clavicle (Jatru) and their treatment. In other words it deals with the diseases related to Nose, Ear, Throat and Eyes.
Kaya Chikitsa (Medicine/ Therapeutics):
Shloka : Shusrut Su. 1/8
The branch of Ayurved which deals with internal medicine and treatment is called "Kayachikitsa", where Kaya means Agni and Chikitsa means treatment. Entire Ayurvedic therapeutics is based on this concept of Agni.
The concept of Kaya (Agni) is very unique b to Ayurved. It is responsible for biotrasnsformation. This kaya provides the energy necessary for all activities in our body. We know that, the energy can neither be created nor destroyed, but it can be changed from one form to another. We derive energy from the food we eat and air we breath. Biological Kaya transforms this energy to the energy, which can be utilised by our cells. The vitamins, minarals, carbohydrates, fats etc. we eat, are biotransformed by this Kaya to the bodily substances. As long as this Kaya is proper, all the activities in body are carried out smoothly. Any disturbance in this Kaya causes imbalance in the homeostasis (equilibrium) and disturbs physiology which is nothing but the disease. We can appreciate that, Ayurvedic therapeutics devotes to correction and maintenance of biological Kaya through various means namely Mantra, Mani and Aushadhi. I would like to mention here that, contrary to the popular beliefs, anything which is herbal can not naturally become Ayurvedic medicine, but only the therapy which considers the above mentioned concepts of Ayurved qualifies to be called as Ayurvedic medicine.
Bhoota (Graha):
This branch of Ayurved deals with diseases acquired or inherited from apparently unknown causes. In modern terminology it can be considered as idiopathic diseases in which the exact cause of disease is unknown.
According to Ayurveda these diseases are caused by affliction due to Deva, Asura, Gandharva, Yaksha, Rakshasa, Pitara, Pishacha, Naga etc. The exact pathophysiology of these disorders will have to be extensively researched. Here we must note that many of the terms used were relevantly familiar in Vedic era.
Bala / Kaumara :
This branch deals with the diagnosis and treatment of diseases related to preconception, childbearing (Pregnancy), childbirth (delivery) and diseases of children (Pediatrics).
Rasayana tantra :
This branch deals with various aspects of preventive health care. It includes longevity, improved memory, health, youthfulness, glow, complexion, generosity, and strength of body and senses. Without rasayana it is possible to gain neither oratory nor the desirable aura. Rasayana improves the metabolic activities, which results in best possible biotransformation leading to health.
Vajikarana :
This branch deals with sexual aspect. It includes medications for diseases related with reproduction namely spermatogenesis, aphrodisiacs etc.
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Ayu
:
The literal
meaning of "ayu" is life. According to Ayurved this is explained as
the combined state of Sharira (body), Indriya (Sense), Mana (Psyche)
and Atma (Soul). Out of these Sharir is visible and is considered as
sthoola sharir, which is made up of Panchamahabhoota. Indriya, mana
and atma are not visible and hence are called as sukshma sharir or
linga sharir.
At death (mrutyu) the Sukshma sharir leaves
Sthoola sharir. The Sthoola sharir decomposes back to
Panchmahabhoota. The Sukshma sharira takes rebirths (punarjanma)
until it attains moksha. After attaining moksha the sukshma sharir
splits to indriya, mana and atma. Indriya and mana, which were
produced from prakruti remerge with the same (See also
Shrushtiutpatti krama). The atma, which was an image of parmatma
merges back to it.
Punarjanma :
After death if moksha is not
attained then the sukshma sharir i.e indriya, mana and atma,
combines with new sthoola sharia at the time of shukra-shonita
sanyoga (fertilisation) in the uterus. This combination of sukshma
and sthoola sharira occurs according to the Karmafala which is to be
enjoyed (?) by this new sthoola sharira. This Karmafala is decided
according to the karma performed by previous sthoola sharira. It is
not necessary that the sukshma sharira will combine with the sthoola
sharira of the same species. But it could combine with any of the
species i.e 8.4 million species according to vedic science.
This splitting and combining of sooksma sharir with sthoola
sharir is cyclically repeated till moksha is attained. Attainment of
moksha is one of the chaturvidh purushartha. (four main objectives
of life).
Atma is said to be all mighty and is comparable to
God, the Creator. Once it get attached to the sookshma sharira and
then to sthoola sharira, all its strength and might is lost due to
karmafalbandhan. It has to lead this cyclical phase of life only
according to its karmafala .
Synonyms of Ayu i.e
life:
-
Dhari
-
Jeevita
-
Nityaga
-
Anubandha
-
Dhari : - As the physical properties of body are sustained
(dharana) during life .
-
Jeevita :- As the lively activities are carried out.
-
Nityaga :- As the time of life is continuously spent.
-
Anubandha :- As life is possible with the combination
(Bandhan) of sooksma and sthoola sharira.
Charak Sootra
1/41
Classification of Ayu (life) :
-
Sukha Ayu
-
Dukkha Ayu
-
Hita Ayu
-
Ahita Ayu
-
Sukha Ayu : - Sukha Ayu leads healthy life. The person who has
good health is said to be having Sukh Ayu.
-
Dukkha Ayu :- Dukkha Ayu leads diseasesed life. The person who
has bad health is said to have Dukkha Ayu.
-
Hita Ayu :- Hit Ayu leads its life to serve the society.
-
Ahita Ayu :- It leads its life in destructive activities.
Definition of
Ayurveda :
Ayurveda is the science of life, which
deals with Sukha Ayu, Dukkha Ayu, Hita Ayu, Ahita Ayu. Ayurveda
deals with the ways and means to achieve health and also the path,
which leads to disease. It also deals with quantum of the Ayu
(life).
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Shloka Charak Su 30/26
Ayurved, the science of life, has beautifully coined its aims and objectives very clearly in the above shloka. Health is the first priority to lead a good life. It is necessary to maintain health through ayurvedic concepts and in case of a diseased state gain back the normal health. Basically the aims and objectives have been divided into two gross aspects namely: -
Swasthasya Swathya Rakshanam (Preventive and Social medicine).
Aturasya Vikar Prashamanam (Therapeutics).
Here ayurved's unique approach is reflected. Here therapeutics is not strictly related to dravya chikitsa i.e treatment with medicines but also in the form of bhava chikitsa i.e treatment without medicines in the form of achar rasayan (good conducts both personal as well as social). The two objectives though defined clearly in a concise statement, have been explained in great details in the scriptures.
The four chatushtayas that form the basis of a good human life is a unique feature of ayurveda. Following of the chatushtayas it is not only necessary to maintain good health but also to treat a particular disease if inflicted from what so ever caused. Here the point to be noted is ayurveda has not restricted itself as the pathy which treats diseases but being the science of life has covered all the aspects necessary to maintain health and to restore it when inflicted with a disease.
It is said that ignorance is no excuse. Charak has specified this in the following shloka chark sutrasthan 5/103.
We have to take pains to learn and to follow the various rules and regulations to remain healthy. Despite of all the preventive measures if at all we suffer from a disease we should be able to known the probable causes of that disease and the probable fallacies on our part in following the rules and regulations put before us in the form of the first objective.
These rules and regulations are nothing but guidelines to remain fit, refrain from diseases and lead a healthy life. These guidelines have been mentioned under the topic of swasthavrutta.
Ignorance and fallacies of the above lead to diseased and it is here that the second objective of aaturasya vikara prashamana comes into picture.
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