Ayurvedic Medicine and its role in Psychiatry Dr. O.P. TIWARI B.A.M.S. , M.D. (Ayu.MA) Deshlahra Nagar, Station Road , Durg (C.G.) Contact:0788-2325533 Once upon a time, the sage SUSRUTA has took birth and he was famous for surgery, at that time he was a well-known great surgeon in India. He has written a recognized treatise for AYURVEDA, that treatise SAMHITA SAMHITA is finally famous famous as a SUSRUT SUSRUT SAMHITA. This SUSRUT SAMHITA contains the thousand and thousand of the verse and many chapt ers, but human anatomy chapt er SHARIR STHAN are even now very fa mous for their own beautiful description and precise scientific s cientific knowledge regarding human anat omy and personality types of the human beings. Basically the 16-personality type of human being classified in SUSRUT SAMHITA has inspired me to write down on the subject of BHOOT-VIDYA the ayurvedic psychotherapeutic psychotherapeutic sciences. Ayurveda has been practises from 5000years in India and it has eight branches to cover all types of healing system and their modalities. It is one of the most ancient health sciences and has been full of KAYA CHIKITSA the medicine, SHALYA TANTRA the surgery, SHLAKYA TANTRA the ophthalmology, dentistary & ear, nose & t hroat section, BHOOT-VIDYA the psychotherapeutic sciences, KAUMAR BHRITYA the paediatric, AGADA TANTRA the toxicology t oxicology,, RASAYAN TANTRA the geriatric, and VAJIKARAN TANTRA the aphodisiac & eugenics (susrut sa mhita sutra sthan 1:7). Bhoot-vidya has one of the most important branch in Ayurveda, but unfortunately it has been ignored from a long ago. Now it is most demanding branch, because it has lots of psychotherapeutic psychotherapeutic abilities. This time, most of the peoples peoples suffering suffering from mental illnesses and Bhoot-vidya have given very safe & long lasting treatments (susrut samhita sutra sthan 1:12). Ayurveda has given more attention to the SHARIR means the body & brain aspect of the human being, but Ayurveda has never been, by-pass the SHARIRI means the mind & soul. It has given us incredibly deep knowledge in the field of human psychotherapeutic sciences and this knowledge knowledge is called BHOOT-VIDYA. Ayurveda has been applying the BHOOT word, in the three types of means. The first way is used as a physical means like PANCHMAHABHOOT the great five elements, the second way of using for subtle means like DAIV YONI the psyche & spiritual aspects and a nd third way is used for all living things like BHOOT GRAMA the micro organisms, nonvertebrates, vertebrates & mammals. All the nature is made-up of the combinations of PANCHMAHABHOOT the five great elements, all the subtle things from mind to soul DAIV YONI are made-up of the combinations of SATVA, RAJ, TAM & ATMA (SHRIRI) the psyche, spirit, conscious, and S AMAVAYAH the best synergetion of both PANCHMAHABHOOT+SHARIRI PANCHMAHABHOOT+SHARIRI (DAIV YONI) the great five elements + psyche, spirit, conscious & soul is called PURUSA P URUSA the human beings, finally the human beings is a n uppermost entity of the world, so in this way human beings working as a PURUSAH PRADHANAM - chief of the world, then obviously all responsibility also goes to human beings, uphold the world or obliterate the world PURUSOADHISTHANAM it depends on the human beings(susrut sutra sthan 1:30). Ayurveda has given knowledge and also give-us lots of modalities to do kindness
and healings simultaneously, because Ayurveda has covered both parts of the life, the healing part and the well-beings part of the human beings, means Ayurvedic practionars has achieving the both things, as-well-as humanity a nd good healing capabilities. AYU means the knowledge of one¶s whole life span form birth to death and VEDA means the knowledge of the real things in all as pects (susrut sutra sthan 1:23). ³TADDUHKHASAMYOGA VYADHAYA ETI´ when unhappiness has conjoined with human being then disease process is begun. TACHCHA DAHKHAM TRIVIDH AMAMAADHYATMIKAM, AADHIBHOUTIKAM, AADHIDAIVIKAM t hose unhappiness are three types- own, metaphysical and paranor mal. TATTU SAPTAVIDHE VYADHAVUPANIPATATI and these three t ypes of unhappiness have creating the seven types of the dis-ease. They are ar e followings: AADIBALAPRAVRUTAH the hereditary types, JANMABALPRAVRUTAH the congenital types, DOSABALPRAVRUTAH the metabolic types, SANGHATABALPRAVRUTAH the sporadic types, KALABALPRAVRUTAH the environmental types, DAIVABALPRAVRUTAH the psyche types (para normal & concern), SVABHAVABALPRAVRUTAH and the natural types (routine & death) (susrut sutra sthan 24:4&5). The own-self engender illnesses AADHYATMIKAH it¶s creates three types of diseases (susrut sutra sthan 24:6). 1:The hereditary types diseases: AADIBALPRAVRUTAH: Genetic defects has came from maternal and paterna l genes are called hereditary diseases, diseases, likes leprosy, piles. T These hese are two types: maternal genome types and pat ernal genome types. 2:The congenital congenital types diseases: JANMABAL PRAVRUTAH: Mismanagement during pregnancy period and due to this, by birth child has got crippled body, blindness, deaf dumb, stammer and short-high Ted are called congenital diseases. These are two types: meta bolic and due to ignorance of maternal desires during pregnancy. 3:The metabolic types diseases: DOSABALPRAVRUTAH: Due to metabolic imbalances and side effects, diseases are appeared in human beings is called metabolic types of disease. These are two types: stomach oriented and intestinal oriented, a gain these are two types: physical and mental. The metaphysical engender illnesses AADHIBHOUTIKAH it¶s creates one type of disease (susrut sutra sthan 24:7). 4:The injurious injurious disease: SANGHAT BAL PRAVRUTAH: Due to accidents, a ccidents, wars, fighting, earth, air, fire, water, aeronautic works & natural world. These ar e two types: SHASTRA KRITA: the human created and a nd VYAL KRITA the other then human created. The paranormal engender illnesses AADHIDAIVIKAH it¶s creates three types of diseases (Susrut suta sthan 24:8). 5:The environmental environmental types diseases: diseas es: KALABALPRAVRUTAH: Due to seasonal, atmospheres, heat, cold, rain infections. These are t wo types: seasonal type and abnormal climate type. 6: ³The psyche types diseases: D AIVABALPRAVTUTAH: Due to dishonoured the elders, teachers, God, friendship & epidemic, contagios. These are t wo types: calamities and parapsychic. It¶s again two t wo types: concern and sporadic types´. 7: The natural types diseases: SVABHAVABALPRAVRUTAH: S VABHAVABALPRAVRUTAH: Due to thirst, sleep, oldness, death. These are tw o types: aging and ignorant. SATVARAJSTAMOLAKSHANAMSTAROOPMAKHILASYA SATVARAJSTAMOLAKSHANAMSTAROOPMAKHILA SYA JAGATAH. (Susrut sharir sthan 1:3).
The whole world is made-up with synergetic form of the eight elements and has three types of the qualities: SATVA pure, RAJAS mixed and TAMA lesser qualities. AVYAKTA MAHANAHANKARAH PANCH TANM ATRANI CHETYASTOU PRAKRUTAYAH (susrut sharir sthan stha n 1:9). The pure invisible absolute energy, wisdom, ego, sound, air (touch), light (picture), amalgamation (taste), and substance (smell), these eight elements have created the world. MANSANAM TU SHABDARISTO VARGAH SUKHAVAH. (Susrut sutra sthan 1:46) Has psychotherapeutics psychotherapeutics purpose, then above eight elements are t he most important tools, and best uses of these eight elements is based on the three qualities, means to convert the lesser quality TAMA in mixed quality RAJAS and mixed quality RAJAS to pure quality SATVA, this is a psychotherapeutic task, task, to achieve the task means got the cure. Basically these are the transformations process for human beings. TRIVIDHMOUSADH MITI: DAIVYAPASRAYAM: YUKTIVYAPASRAYAM: SATVAVJAYASHCH (charak sutra shthan 11:54). For transformations, to cure the human sufferings Ayurveda has gi ven the three types of treatments. 1:The god oriented treatments DAIVYAPASRAYAM CHIKITSA. 2:The science oriented treatments YUKTIVYAPASRAYAM CHIKITSA. 3:The soul oriented treatments SATVAVJAYAH CHIKITSA. AMANUSANIDHSHCH TATHAAPASMARIKO PARAH, UNMAD PRATISEDHSHCHA BHOOTVIDYA NIROOCHYATE. (Susrut sutra sthan 3:41). The cause, diagnosis and treatments of AMANUSAJ the para normal illnesses, APASMARAJ the epileptic illnesses and UNMADAJ the mental illnesses, these three are area under subject of BHOOT VIDYA the Ayurvedic psychotherapeutic psychotherapeutic sciences. 1:The paranormal diseases: AMANUSAJ VYADHI.}\ 2:The epileptic epilepti c diseases: disease s: APASMARAJ VYADHI. } BHOOT-VIDYA 3:The mental diseases: diseases : UNMADAJ VYADHI. }/ The BHOOT-VIDYA is essential for the cure of human beings, because: SAMADOSAH SAMAAGNISHCH SAMADHATU MALAKRIYAH, PRASANNAATMENDRIYAMANAH SVASTH ETYABHIDHEEYATE. Ayurveda has always emphasis: Only those are called healthy persons, if they have balanced metabolic system, balanced appetite, balanced seven types of tissues and balanced detoxification system, and the gladness in senses, soul, and mind: intended for in the means of bhoot-vidya (susrut sutra sthan 15:48). 15:48). 1:Healthy body = balanced: metabolic system, appetite, tissues and detoxifications. 2:Healthy mind = Contentment: In: senses, soul and mind. 3:Healthy person = systems are balanced and pleasant senses, soul and mind. ³ANYOANYANUPRAVISTANI´ (susrut sharir sthan 1:28). ³BAHULYANUSHAYAT´ (charak sutra sthan 8:6). Every fragment, in this world they t hey have intermingled with each eac h other¶s and every fragments presence within every fragment, however they have variation in quality and quantity of the fragments. On the basis of quantity and quality of the fragments, they have got the names.
Like: earth, water, fire, air, space, VATA, PITTA, KAPHA, and SATVA, RAJA, TAMA, mind, soul, consciousness, micro-organisms, plants, a nimal kingdom, kingdom, human beings, etc. ³LOKAPURUSASAMANYAH´(charak samhita). According to Ayurveda the world LOKA and the human beings PURUSA have made-up of the similar things. As a result what are be available in the universe, we can use the every things for well being of human beings. ³SVABHAVOPARAMH SADA´ (charak sutra sthan 16: 27). The unavoidable and conclusively nature¶s law (like: young, adult & oldness, death & birth, cold & summer, spring & autumn) a utumn) are called the SVABHAVOPARAMH. S VABHAVOPARAMH. Every micromicroorganism, plants, animals, and human beings are going in the young ness, oldness, death and birth, this is called SVABHAVOPARAMH SADA the law of nature, we ar e can not be change the nature¶s of the nature, but we can have changed our self and make it¶s harmony with the nature and attain cure, health and wealth. TATRA SATVA BAHULAMAKASHAM RAJOBAHULOVAYUH, SATVARAJOBAHULOAGNIH SATVATAMOBAHULA AAPAH, TAMOBAHULA PRITHIVITI (susrut sharir sthan 1:27). The whole universe is made-up with the gr eat five elements PANCHMAHABHOOTATMIKAH and TRIGUNATMIKAH the three basic qualities SATVA, RAJ, TAMA the pure, mixed and lesser qual ities. Human body SHRIR is made-up of with the five great elements PANCHMAHABHOOT and human psyche SHARIRI is made-up of with the three basic qualities SATVA, RAJ, TAMA. T AMA. And SATVA the pure quality is more related with AAKASHA the space spac e element, RAJAH the mixed quality is more related with the VAYU the air el ement, SATVA RAJAH the pure mixed qualities are more related with AGNI the t he fire element, SATVA TAMAH the pure lesser qualities are more related with JALA the water element, and T AMAH the lesser quality is more more related with PRITHVI the earth element. These are the significance relation between qualities and elements, and helpful sign for the treatments of the human beings. 1:The pure quality SATVA is more related with AAKASHA the space element. 2:The mixed quality RAJAH is more related with VAYU the air element. 3:The pure mixed qualities SATVA RAJAH are more related with AGNI the fire element. 4:The pure lesser qualities SATVA TAMAH are more related with JALA the water elements. 5:The lesser quality TAMAH is more related with PRITHVI the earth element. These are showed the relation between t he psyche elements and the physical elements. And also illustrate the impact of each other¶s. For psychotherapeutic purpose we can a pply the together and individual too. ³MAHAPRAKRUTAYASTVETA RAJAHSATVAMAHKRITAH´ . (Susrut sharir sthan 4:97). Ayurveda has established the human personalities MAHAPRAKRUTI in three divisions. A: SATVIC the pure humane personality. B: RAJASIC the mixed humane personality. C: TAMASIC the lesser humane personality. A: SATVIC the pure human has 12 qualities and categorised in7 types of MAHAPRAKRUTI MAHAPRAKRUTI the personalities.
The pure qualities SATVIC GUNA (12): - 1: The kindness AANRISHANSYAM, 2: the discretion in the use of articl es SAMVIBHAGAROOCHITA, 3: the forgiveness TITIKSHA, 4: the truthfulness SATYAM, 5: the righteousness DHARMA, 6: the belief in God AASTIKYAM, 7: the knowledge JNYANA, 8: the wisdom BUDDHI, 9: the intelligence MEDHA, 10: the memory SMRITI, 11: the firmness DHRITI, 12: the non attachment ANABHISANGSHCHA (susrut sharir sthan 1:23). 1:23). 1: BRAHMA the virtuous type persons. They have following qualities: 1: the purity SHOUCHA, 2: the religi ous ASTIKYAM, 3: the learn knowledge¶s ABHYASOVEDESU, 4: the worships elders GUROOPUJANAM, 5: is a good host PRIYATITHITVA, 6: and performs well-being activity YAJNA (s usrut sharir 4: 80). 2: MAHENDRA the sovereign type persons. They have following qualities: 1: Has greatness MAHATMYAM, 2: the chi valry SHOURYA, 3: the commanding habits AAJNYA, 4: behaves according to righteous teac hings SATATAM SHASTRA BUDDHITA, 5: and look after his servants well BHRITYANAM BHARANAM. (Susrut sharir sthan 4: 81) 3: VARUNA the Vigorous type persons. They have following qualities: 1: Liking for cold thing SHEETSEVA, 2: has t olerance SAHISNUTVAM, 3: graces eye PAINGALYAM, 4: brown hair HARIKESHATA, 5: and sweet voice PRIYAVADITVA. (Susrut sharir sthan 4: 82). 4: KOUBERA the prosperous type persons. They have following qualities: 1: The impartial MADHYASTATHA, 2: has tolerant SAHISNUTVA, 3: earns and collects wealth ARTHSYAGAMASANCHYOU, 4: and highly fertile MAHAPRASAVASHAKTITVAM (susrut sharir sthan 4:83). 4:83). They have following qualities: 5: GANDHARVA the aesthetic type persons. 1: Loves perfumes perfumes and garlands GAND HMALYAPRIYATVAM, 2: has passion for da ncing and music NRITYA-VADITRA-KAMITA, 3: and always likes roaming VIHARSHILATA (susrut sharir sthan 4: 84). 6: YAMYA the righteous type persons. They have following qualities: 1: One who performs the right thing PRAPTAKARI, 2: has indefatigable energy DRIDHOTTHANO, 3: is fearless NIRBHAYAH, NIRBHAYAH, 4: has good memory memory SMRITIMAN, 5: is clean SHUCHIH, 6: and freedom from attachment, infatuation, vanity and jealousy RAGAMOHAMADADVAISAIVARJITO (susrut sharir sthan 4: 85). 7: RISHI the divine type persons. They have following qualities: 1: The perform prayers JAPA. 2: fasting practises VRATA, 3: celibacy BRAHMACHARYA, 4: well being activities HOMA, 5: dedicated to studies ADHYAYAN SEVINAM, 5: and possesses sense and scienc es JNYNAVIJNYANA JNYNAVIJNYANA SAMPANAN (susrut sharir sthan 4: 86). B: RAJASIC the mixed human has 11 qualities and categorised in 6 types of MAHAPRAKRUTI MAHAPRAKRUTI the personalities. (Susrut sharir sthan 1: 24): The mixed qualities RAJASIC GUNA: - 1: Excessive miseries DUHKHABAHULATA, 2: roving-spirit ATANSHILATA, 3: impatient ADHRITI, 4: pride AHANKAR, 5: falseness AANRUTIKRIVA, 6: unkindness unkindness AKAROONYAM, 7: arrogant arr ogant DAMBHO, 8: vanity MANO, 9: pleasure HARSAH, 10: lust KAMAH, 11: and anger KRODHASHCH. 8: ASURA the ruler type persons. They have following qualities: 1: Who is wealthy AESHAVARYAVAN, 2: fierce looking ROUDRA, 3: brave SHOORA, 4: full of anger CHANDAM, 5: calumnious eats every thing without giving to others ASRUYAKA, 6: trickster AOUPADHIKA (KAPATI) (susrut sharir 4: 87) 9: SARPA the serpentine type persons: They have following qualities: -
1: Sharp TIKSHNAM 2: laborious AYASINAM, 3: cowardly BHIROOM, 4: full of anger CHAN, 5: shrewd MAYANVITAM, 6: and is quick in action a nd behaviour VIHARACHARCHAPALAM (susrut sharir sthan 4: 88). 10: SHAKUNAM the eagerly type persons. They have following qualities: 1: Over sexy PRAVRUDDHKAMASEVI, 2: eats incessantly CHAPYAJ ASTRAHARA, 3: is intolerant AMARSANO, 4: and has unsteady mind ANAVASTHAYEE (s:sa:4:89). f ollowing qualities: 11: RAKSASAM the fiend type persons. They have following 1: Prefers loneliness EKANTAGRAHITA, 2: terrifying ROUDRA, 3: intolerant of others progress ASUYA, 4: irreligious DHARMABAHYATA, 5: and is liking praises BHRUSHMATMASTAVASHCHAPI (susrut sharir 4: 90). 12: PAISACHAM the wicked type persons. They have following qualities: 1: Eats food left over by others UCHICHHSTAHARATA, 2: has anger TAIKSNYAM, 3: liking for adventure S AHASAPRIYATA, 4: fondness fondness for women STRILOLUPATVAM, 5: and is sha meless NAIRLAJJAYAM (susrut (susrut sharir 4:91). 13: PRETA the nasty type persons. They have following qualities: -1:Does not like to give his thing to others ASAMVIBHAGA, 2:is lazy ALASAM, 3:unhappy 3:unhappy DUKHASIL 4:jealous ASUYAKAM, 5:greedy LOLUPAM, 6:miser ADATARAM (susrut:sarir 4:92). C: TAMASIC the lesser human has 8 qualities and categorised in 3 types of 1:25). MAHAPRAKRUTI MAHAPRAKRUTI the personalities (Susrut sharir sthan 1:25). The lesser qualities TAMASIC GUNA: - 1: Despondency Despondency VISADITVAM, 2: atheism NASTIKYAM, 3: unrighteousness ADHARMASHILATA, 4: unintelligence BUDDHENIRRODHO, 5: ignorance AJNYNAM, 6: dull headedness DURMEGHA, 7: lethargy AKARMASHILATA, 8: sleepiness NIDRALUTVAM. 14: PASHAVAH the brute type persons. They have following qualities: 1: Dull grasping power power DURMAGHASTVAM, 2: is u nintelligent MANDATA, 3: dreams of intercourse daily SVAPNE M AITHUNANITYATA, 4: and is indecisive NIRAKARISNUTA (susrut sharir sthan 4: 93). 15: MATSYA the beast type persons. They have following qualities: 1: Fickle ANAVASTHITA, 2: foolish MOURKHYE, 3: cowardly BHIROOTVAM, 4: has affinity for water SALILARTHITA, 5: and has a tendency to fight with people of si milar type PARASPARABHIMARDASCH (susrut sharir sthan 4: 94). 16: VANASPATYO the creature type persons. They have following qualities: 1: Love to be static EKASTHANARATIR, EKASTH ANARATIR, 2: is devoted to eating and drinking NITYAMAHARE KEVALE RATAH, 3: and no taste for pureness, righteousness, passion and wealth SATVADHARMAKAMATHAVARJITAH SATVADH ARMAKAMATHAVARJITAH (susrut: sarir: 4: 95). 95).
TRIVIDHA CHIKITSA: the three types of treatments: TRIVIDHA MOUSADHA MITI, DAIVAVYAPASHRAYAM, YUKTIVYAPASHRAYAM, SATVAVAJAYASHCH. Charka sutra 11:54.
AYURVEDA has emphasised the three types of the treatments for human beings. st 1 : DAIVAVYAPASHRAYAM CHIKITSA: the God-oriented treatments, nd 2 :YUKTIVYAPASHRAYAM CHIKITSA: the science-oriented treatments, 3rd:SATVAVAJAYAH CHIKITSA: the soul-oriented treatments.
st
:DAIVAVYAPASHRAYAM CIKITSA: the God-oriented treatments: In ancient times and till date now, the healings have based on God, blessings, gems, rhymes, offerings, prayers, rituals, herbals, preaches and do & don¶ts, all aspect were focussed on God or believe system then health and healing system these type of approaches are called God-oriented treatments. treat ments.
1
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2 :YUKTIVYAPASHRAYAM CHIKITSA: the science-oriented treatments: Last 2oo year¶s have called era of sciences and era of scientific logics and also era of scientific work¶s, have done by the scientists, but in before Christ: B.C. were also have done lot¶s of work¶s by the sages, any way, any work¶s may have scientific and logical background, were either carry out in B.C. or in A.D. advance-date has useful in healing systems are called science-oriented treatments. rd
3 :SATVAVAJAYAH CHIKITSA: the soul-oriented treatments: But logical and scientific approaches are not sufficient to: have understand the self: rd discover the inner self: and realise the soul: therefore AYURVEDA has given 3 ally the soul-oriented treatments for realisation of self and healing system for all human beings, if human has doesn¶t understand the humane, then how? Have cured the any human beings, because of every human being has humane and humane is the most significant aspects of the treatments and meant for healing systems.
TRIVIDHA-MOUSADHAM: means the AYURVEDIC system has three steps and three st types of the treatments, 1 : DAIVAVYAPASHRAYAM CHIKITSA: means the Godoriented treatments: have contained 1: rays & radiations, 2: vibrations, 3: offerings and 4: nd ritual-base treatments, 2 : YUKTIVYAPASHRAYAM CHIKITSA: means the scienc eoriented treatments: have contained 5: dietetic regimen, 6: life-style regimen and 7: medicine rd & surgery and 3 : SATVAVAJAYAH CHIKITSA: mea ns the soul-oriented treatments: have contained 8: counselling¶s, 9: realisations and 10: the meditation-base treatments, all these three 1st ±2nd-3rd : treatments have sufficient theories & tools for the maint enances of health, to resume the healthy human beings and the cure of diseases, but accordingly the t he requirements of present-day here have some dialogue, more detailed and well classified, appearing in the form of DASAVIDHA-MOUSADHAM the 1-10 mode of treatments. DAIVAVYAPASHRAYAM CHIKITSASTHANAM: the area of God-oriented treatments: liable to 1: 2: 3: and 4: TATRA DAIVAVYAPASHRAYAM: MANTROSADHIMANIMAMGALA BALYUPAHARAHOMA NIYAMA PRAYASHCHTTOPAVASA SVASTYAYANA PRANIPATAGAMANADI. Charka sutra 11:54. DAIVAVYAPASHRAYAM CHIKITSA: the God-oriented treatments: ³POORVA JANMA KRITAM KARMA TAD DAIVAMITI KATHYATE´ The God oriented treatments: means this mode have contain godly nature of treatments , KARMA the deed¶s and POORVAJANMAKRITA the past life deed¶s have functioning as a DAIVA destiny of the human beings . Therefore this mode has been useful for alteration in destiny and cure for diseases. The God-oriented treatments are four types . 1: MANI CHIKITSA: the rays-radiation treatments: the visual effects: Have emitted rays and radiations from MANI: the gems & stones are very useful in the treatment of human beings, because human being has been emitted certain frequency & particular variety of rays from his/ her body, these rays & radiations are called aura and
simultaneously simultaneously certain frequency fr equency & particular kind of rays and radiations have been absorbed by the human beings from the nature & from other¶s human beings, these phenomenon¶s have happening continuously in cyclic & reciprocal process, from nature to human beings & from human beings to nature. According to AYURVEDA and JYOTISH SHASTRA the astrology, there are two types of MANI the gems, one is the herbal type and second is the mineral type, both type have useful for the treatments of human beings. The herbal gems should be bring out from the soil and mineral gems from the rocks, in particular MUHURTA time, then accordingly JYOTISH SHATRA the astrologically person has t o wearing in MUHURTA the particular ti me & particular finger or particular part of t he body. body. 2: MANTRA CHIKITSA: the sound-vibration treatments: the audio effects: ³MANANAT TRAYATE ETI MANTRAH´ MANTRA: the hymns: means a healthy version of sound-vibrations : have give-up the illnesses and making healthy spirit, mind & body. Every mantra has some contents of the words, the sound, the vibrations, the tone, the rhythm, the tunes, definite pitches and certain intensity of frequency. These contents of mantra have making particular impact in to the human and are helpful in correcting the deranged rhythm of body as well as the mind. Because of human have rhythmic contents of the heart beats, the lungs functions, the intestinal functions, the functions of each & every cell & tissues and the mind functions too, therefore mantra has given profound effect on mind, which in turn reorganise and tone-up the normal rhythm of the body organs : Means the mantra vibrations and the human vibrations are harmonize and tuning each other¶s, and then made-up a healthy resonance in the mind and the body, this type of classical approaches are called MANTRA CHIKITSA the sound-vibrations sound-vibrations treatments . 1: MANI: the rays-radiations: and 2: MANTRA: the sound-vibrations: are combined together and made-up has more effective audio-visual effects. 3: OSADHI CHIKITSA: the offerings treatment: ³OSADHYAH PHALAPAKANTAH´ OSADHI: the offerings : a person has offerings some thing means person has accept the presence of the another person and at the same time offering some thing, as end result of the event, another person has always keep in mind about the offerings and the things, after s ome time things may be moved out, but offerings phenomenon¶s have been always memorize by the both persons. persons . This type of the treatments are called OSADHI the offerings treatment like: A: ARPANA: the offerings offer to the God: with devotions, B: TARPANA: the offerings offer to the living and pass-away a ncestors: with privilege, C: AATITHYA: and the offerings offer to the other human beings: with love and good wishes. U sually in daily life, person has offerings foodstuff with love and good good wish es to the friend¶s, means foodstuff are the foodstuff, but love and wishes have an offerings to the friends for the well -being. This type of offerings treatment has making the heath and brings up the healthy relationship too. 4: MANGALIKA KARMA: the ritual-base treatments: In this section of the treatments have contemplated all type of rituals to make men healthy wealthy and wise: like wise: A: BALI: the Sacrifice: for inner self and for well being of the mankind. B: UPAHARA: donations: for encouragement of the humane and divinity.
C: HOMA the fire ceremony: for the purification of environment.
s elf-discipline.. D: NIYAMA: to follow the ritual rules & regulations: for self-discipline E: PRAYASSHCHITA: confession: for peace in the mind and for gratitude to divinity. F: UPAVASA: fasting & chastity: for self-realisation and for well being of the world. G: SVASTYAYANA: prayers: for health, wealth and wise ness. H: PRANIPATA: to have honour for the elders: for satisfactions of the elders & self. I: GAMANADI: and pilgrimage etc: for elevation of the inner-self and the society. J: VASTU: the Indian feng-shui: VASTU means: have constructed: houses, wells, gardens, towns, city, country etc: as per VASTU SHATRA: the Indian feng-shui. Basically VASTU the Indian feng f eng-shui -shui is based on PANCHAMAHABHOOTA: t he theory of five great elements, JYOTISHA: the astrology and VASTU P URUSA: the theory of universal being. T U ndian feng-shui µhouses¶ are naturally created harmony & balance between the V AS T U: The I ndian universal energy, solar system, electro-magnetic electro-magnetic current of the earth, hot & cold effects, air motions and finally synchronised with human energy. YUKTIVYAPASHRAYAM CHIKITSASTHANAM: the area of science-oriented
treatments: liable to 5: 6: and 7:
YUKTIVYAPASHRAYAM: PUNARAHARAROUSADHA DRAVYANAM YOJANA. Charka sutra 11:54.
YUKTIVYAPASHRAYAM CHIKITSA: the science-oriented treatments: The logically and the scientifically scie ntifically have made scheduling of: the diet, the life-style and the medicine & surgery are called YUKTIVYAPASHRAYAM CHIKITSA: the scienceoriented treatments: in this section of treat ments have considered the requirements of to treat the diseases and PRAKRUTI t he nature of the human beings. beings. Although the gadgets of the surgery, the medicine, the diet and the life- style regimen have ha ve come-under come-under the YUKVYAPASHRAYAM CHIKITSA: the science-oriented treatments. Contemporary Contemporary ar e seem eemss to be all par par t t of the of the AYURVEDA i ncludi ncludi ng the ng the all techn all techniqu iquees of PAN of PAN CH CH A KARMA: the d etox etox i i f i i cat i i ons ons have ave been the sci ence-ori ence-ori ented ented t t r re atment s. s. 5: AAHARA YOJANA: the dietetic regimen: CHARAH SHARIRAVAYAVAH SVABHAVO DHATAVAH KRIYA, LINGAM PRAMANAM SANSKARO MATRA CHASMINA PARIKSAYATE. Charka sutra 27: 331. According to AYURVEDA diets have taken mainly in four types: A: BHAKSAYA: to swallow: foods usually have taken minimum: B: CHAVYA: to chew: foods usually have taken not much: C: CHOSYA: to suck: foods usually have taken little:
D: PEYA: to drink: foods usually have taken maximum: and Categorised in the two divisions : Part A: HITA AAHARA: some food and drinks are beneficial to the health: Part B: AHITA AAHARA: and some food and drinks are created diseases: Consequently diets have May checked by: on the basis of: A: LINGAM: the location: variety: constituent of the foods : B: PRAMANAM: the strengthen of the food: and quality of foods : C: SANSKARO : the characteristics of the foods and combination of foods: D: MATRA: and the quantity of the food : and Examine the person: on the basis of: A: SHARRAVAYAVAH: the size of the body : age: sex: height and: health: B: SVABHAVO: the liking of the person : and personality of the person: C: DHATAVAH-KRIYA: the metabolic capacity of the person : Usually have well thought-out about the calorie value & the nutritional value of diet and AAHARA-PRAKRUTI the natural nurture of the dietetic like: A: SATTVIC AAHARA : the pure healthy diets : vegetarian diets have best for all: B: RAJASIC AAHARA: the mixed diets : have better for collective residents : C: TAMASIC AAHARA: the high calorie diets: have well for hard job workers . 6: VIHARA YOJANA: the life-style regimen: RRUTAVRUTOU YA ETENA VIDHINA VART ATE NARAH, GHORANRUTUKTRUTAN ROGANNAPNOTI SA KADACHANA. Susruta uttaratantra m 64:55. On basis of locations locat ions like: coastal area, hilly area, forest area, desert area, polar area and general land area: have made-up a plan for DINACHARYA: the daily-routine regimen, RRITUCHARYA: the seasonal-routine regimen and for SADAVRUTAH: t he virtuousdeeds regimen: YOGI life style: accordingly the strength of the person: are called VIHARA YOJANA: the life-style regimen. AYURVEDA has give profound emphasis to ³if the person has stick to the DINACHARYA: the daily-routine regimen, RRITUCHARYA: the seasonal-routine regimen and SADAVRUTA: the yogi life-style & behaviour¶s: then never be had affected from the diseases: if affected then they have recovered healthiness very soon´. 7: AOUSADHA YOJANA: the medicine and surgery: PRAYASHASTRIVIDHAMOUSADHAMICHCHHANTI, ANTAH-PARIMARJANAM, BAHIH-PARIMARJANAM, SHASTRA-PRANIDHANAM CHETI. Charka sutra 11:55. The AYURVEDIC medicine and surgery are distributed in three divisions respectively : A: ANTAH-PARIMARJANAM : the internal medicine: AOUSADHA the herbal-mineral medicine and PANCHAKARMA the detoxifications techniques have administrated internally: and cured the body from inside to the outside. B: BAHIH-PARIMARJANAM : the external medications: AOUSADHA the herbal-mineral medicine and techniques of PANCHKARMA the detoxifications have administrated externally: and cured the body from outside to inside too. C: SHATRA-PRANIDHANAM : the surgical-intervention: SHALYA-KARMA the surgery usually have administrated for the t he both purpose, to clearout the internal as well as external diseases of the body.
The sage CHARKA and sage VAGABHATTA both of was famous for the AYURVEDIC medicine and sage SUSRUTA was famous for the AYURVEDIC surgery . E DIC medicine have usually using : the herbs, the minerals, the metals, animal URV I n AY URV products, the soil, the water, the air, the fire, the gems and the son & moon rays : in the raw forms and semi-process forms & full-processed forms like : S V V A R AS in juice form, K AL K A in paste form, CHOO RN AM in powder form, K ASAYAM ASAYAM in decoction form, P HA N T T A the chill form, GU LI K A the tablet form, AV AL E HA the jelly form, ASAV A - A R IS T T A the alcoholic form, V A the extract form, K SA B HASMA the ash form, SAT V SA R A the alkaline form, A R K A the essence form, A NJ A N A for eyes, G H EE and TE L oils forms etc. And for detoxifications detoxifications AY URV E DA URV have using the five types of techniques te chniques are called P A A N CHA CHA K A R MA: like: S N E HA N A the oilmassage, W S S E DA N A perspirations, V AMAV A the vomiting, V I R ACHA N A the purgation¶s, V AS T T I the enema, N ASYA purifications through nose, R A KT AMO K SA SA N A the purifications through skin. SATVAVAJAYAH CHIKITSASTHANM: the area of soul-oriented treatments: liable to 8: 9: 10: SATVAVAJAYAH : PUNAHITOBHYOARTHEBHYO MANONIGRAHAH. Charka sutra 11: 54.
SATVA: means the mind: And JAYAH: means the winning : SATVAVAJAYAH: means the process of mind-winning: the way towards soul orientation: means the soul-oriented treatments: The soul-oriented treatments have started from mind and going-up in to the soul and at last the mind has devoutness in the direction of the soul, This type of mind-winning: calmness, quietness, peacefulness, peacefulness, tension-free, illness-lessmind, pure-mind are called soul-oriented mind: SAT VAVAJAYAH. Because the soul-oriented: SATVAVAJAYAH: SJ¶H treatment has base on the mind, and deal with between mind to soul and soul to mind, for the realisation of painlessness: experience the soul and completely got the righteous-mind: the soul-oriented mind: the perfect mind, therefore it is called soul-oriented treatments. Basically S J ¶ ¶ H: the soul-oriented treatments are a journey to inner-self, inner-self, to discover the inner-self and realise & joyous the inner-mind : the soul and complete inner-self, I t is a very individual and specifies: self-promoted and self-committed type of the treatments : It¶s better to obtain some guidance from knowledge-liable and realised-person.
YUKTIMETAM PURASKRUTYA TRIKALAM VEDANAM BHISAK, HANTITYUKTAM CHIKITSA TU NAISTHIKI YA VINAPADHAM. Charka Shariram 1: 94. Possess painlessness condition in all the time, in present; from past and for future, can possible the healer have given to the persons? : S a ge AGNIVE S H h H has aski ng qu ng queest i i on on to the sa ge AATREYA: S a ge AATREYA has an answe swer ed ³if d ³if the healer-person has preset aimed himself to achieving painlessness forever, and give efforts PURUSEYAM to bring himself and made influences to the person then other person may achieve painlessness, this is the way have made possible painlessness for all the time TRAIKALIKAM: the everlastingly´:
Because VINOPADHAM desire-less and alteration-less: soul-oriented mind has grown NAISTHIKI the devotion for MOKSA the painlessness and these types of efforts are called NAISTHIKI CHIKITSA: the devotion-base treatments : Human has achieved the painlessness in present: from past: and also happen in future these types of efforts are ca lled TRAIKALIKAM MOKSA: the everlastingly painlessness. SATVAVAJAYAH CHIKITSA: the soul-oriented treatments are three types: 8: MANOHITEBHYAH CHIKITSA: the counselling-base treatments: 9: MANOARTHEBHYAH CHIKITSA the realisation-base treatments and 10: MANONIGRAH CHIKITSA the meditation-base treatments. 8: MANOHITEBHYAH CHIKITSA: the counselling-base treatments: Releasing the tensions and acquire the knowledge of positivism of the mind, These types of counselling-base relaxation are called MANO HITEBHYA CHIKITSA: the counselling-base treatments. HITAHITAMAVEKSYAVEKSYA DHARMARTHAKAMA NAMAHITA, NAMANUPASEVANE HITANAM CHOPASEVANE PRAYATITAVYAM. Charka sutra 11:46. Person has identify the which one is positivism and which one is a negativism for the mind and after all selecting and achieving the positivism of mind, person has does pursuit of DHARMA the well beings: ARTHA the wealth: and for KAMA the generations: these types of approaches are called MANOHITEBHYAH CHIKITSA: the counselling-base counselling-base treatments.
TADAVIDYASEVA VIJNYANAMAHMADINAM CHA SARVASHAH. Charka sutra 11:47. For the learning of DHARMA, ARTHA, KAMA the positivism of the mind, person has to sought and then go through VIDYA the knowledge-liable person, follow them and devote himself for the knowledge of DHARMA, ARTHA, KAMA the positivism of the mind. Basically MANOHITEBHYAH CHIKITSA the counselling-base treatments have lots of teaching and learning programmes, which may persons have achieving in two steps, firstly chosen the knowledge-liable person and secondly have be learn properly. 9: MANOARTHEBHYAH CHIKITSA: the realisation-base treatments: Treatments have given on the basis of: understanding and viewing of the emotion, finding some meaning in the emotion, then accordingly to -facilitate -facil itate the treatments: treatme nts: these types of approaches are called MANOARTHEBHYAH CHIKITSA: the realisation-base treatments. AATMADE S H AKULAKALABALA S H AKTI JNYANE YAT H A VACHCH VACHCH ETI. Charka sutra 11:46. Healer-person should be knower of: ATMA the soul: DESHAM the world: KULAM the heritage: KALAM the seasons and time-factors: BALAM the strengths and weaknesses: SHAKTIM and the powers: of the person. PUNARI S TA TA S YALAB H YALAB H ALLAB H ALLAB H ACHCH ACHCH ANI S TA TA S YOPAJAYATE. YOPAJAYATE. Charka sutra 11:45. Some times persons have fulfilled the desirable-desires and some ti mes have turn out to be under undesirable-desires, undesirable-desires, in t he both circumstances and their side-effects in the emoti ons: should be properly assessed and their interrelation should be understood by the healer-person,
healer-person should be have proper understanding about the desirable and undesirable emotions, because it is necessary for achieving the t he proper results. The realisation treatments are classified in two steps, the fulfilments of desirable-desires and the full-knowledge of soul the eternal truth. 10: MANONIGRAH CHIKITSA: the meditation-base treatments: The meditation has resources to entered in the last border of the mind: There hold neither thinking nor thoughts fully calm and quietness:
Person has achieving the painlessness painl essness forever: this type of supreme supreme state has obtained by any means or modes are called: MANONIGRAH CHIKITSA: the meditation-base meditation-base treatments. ³JNYANA VIJNYANA D H D H AIRYA S MRITI S AMAD H AMAD H IB H IB H I H´ Charka sutra 1:58 . Person has: A: JNYANA: the pe the per r fect -k nowl nowl ed ge: ge: B: VIJNYANA: the dist dist i inct n ct ive ive -k nowl nowl ed ge: ge: C : D H AIRYA: the p the pa at i i ence-f ence-f ull ull ness: ness: D: S MRITI: the r ealisat alisat i ion o n of the of the eter eter nal t al t ruth ruth and E: S AMAD H AMAD H I: the su pr pr eme eme st ate: te: Then have achieved the MANONIGRAH the painlessness forever:
To achieving the painlessness forever is an ultimate phase for the all types of the treatments. To achieving the everlasting painlessness stage is although an ultimate aim for the human beings. K I T T SA: MA N O N I G R AH CHI SA: the
meditation-base treatments treatme nts are operational in two steps : Firstly have P OO OO RN A - JN YA YA N A: the complete-knowledge and : econdly have SAMADHI: the super consciousness : S econdly Person has attain t he complete-knowledge complete-knowledge and super-consciousness: super -consciousness: Then has get hold of MANONIGRAH: the supreme state of the mind: means healthy mind forever and living with everlasting painlessness. TRIVIDHA-CHIKITSA: three types of the treatments: st
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: DAIVAVAPASHRAYAM CHIKITSA: the God-oriented treatments:
1:
MANI: the rays: 2: MANTRA: the sounds: 3: OSADHI: the offerings: 4: MANGALIKA-KARMA & VASTU: the rituals and Indian feng-shui:
2nd : YUKTIVYAPASHRAYAM CHIKITSA: the science-oriented treatments: 5: AAHARA: the dietetic: 6: VIHARA: the life-style: 7: AOUSADHA: the medicine:
3rd : SATVAVAJAYAH CHIKITSA: the soul-oriented treatments: 8: MANOHITEBHYAH: the counselling¶s: 9: MANOARTHEBHYAH: the realisations: 10: MANONIGRAH: the meditations:
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