Basic Principles Related to Human Body
Deviating from the known approaches of our times to human body,
Ayurveda studies the human body more from a functional point of view. In
Ayurveda, human body is not considered just as a mass of organs, systems and
tissues; but the complex mechanism’ of myriad functions taking place both at
physical and mental level are evaluated and described.
In order to explain the functional complexity of human body, Ayurveda propounded
few basic doctrines. These doctrines visualize the functional units of the body
to be formed by three Dosha (humours), seven Dhatu (tissues) and
Mala (metabolic end products) which are in equilibrium during health.
The human body is more complex than any other form of life as on date.
Purusha –the Human body is the aggregate of 25 elements, together with
Atma –the spirit or soul-
DOSHAS
Ayurveda identifies that, the functional integrity of human
body is governed by a balance of three specific humors, termed as Doshas.
Practically speaking, their equilibrium is not a static one but dynamic in
nature.
The word Dosha is derived from the root dus, which sounds similar to the
English prefix ‘dys’. If translated, the word dosha would mean a "fault",
"stain", and "transgression" against the cosmic rhythm or an inaccuracy that
leads to chaos. However, in the context of Ayurveda philosophy, doshas are not
per se harmful. Rather, they seem to be called doshas for they are prone to
undergo chaos or aberrations under disturbed circumstances.
VATA DOSHA
If Doshas are considered to be manifestations of energy,
Vata dosha can rightly be equated to a Kinetic Energy. The origin of the word
Vata can be traced to "that which moves" and it fits the dosha to the
letter.
Vata is the initiator of all life processes that are dynamic in nature. It
represents the impulse in the communication network of the body – from brain to
periphery, from tissue to tissue and cell to cell. Vata is responsible for
perception (pain), transmission and reaction. It brings a thought from the
memory to consciousness, and transfers current experiences into memories. It
inspires speech and is the base for laughter and exaltation.
In human physiology Vata governs all such functions that involve somatic
initiation and dynamism:-
* Vata initiates and transmits all stimuli.
* Vata governs the intestinal motility facilitating the downward movement of
food we consume.
* Vata governs whole process of respiration.
* Vata governs the movement of heart. Thus, it takes off delivering the
nutrients to all cells in our body. It governs the collection and transport of
carbon dioxide and other wastes from body.
* Vata governs our intellectual perception, imagination and motivation.
In order to explain more intricate details of these doshas, Ayurvedic doctrines
classified each of them in five sub-doshas; like vata dosha in "Prana, Udana,
Vyana, Samana, Apana"
PITTA DOSHA
Pitta represents the somatic energy in all living forms. In a
living cell, it converts the ingested food into energy. Pitta maintains the
natural pigmentation/colour of cells. Pitta is primarily distributed in the
regions of umbilicus, the stomach and small intestines, sweat, lymph, blood,
plasma, eyes and skin.
Pitta dosha, as the name suggests, is responsible for all types of
transformation in the body. Pitta controls digestion of food in the gut as well
as the conversion of light rays which fall on the retina to electrical impulses
which in turn are carried by the optic nerve for processing in the brain. A
strong Pitta in the brain allows good processing of the information, thereby
leading to a certain maturity in comprehension.
If vata dosha controls exultation and laughter, Pitta dosha controls emotions
like anger, fear and bravado. In keeping with its effect on the brain, Pitta is
responsible for positive and action-oriented emotions. Because it hones the
intelligence, Pitta gives rise to greed and may be said to be responsible for
Machiavellian tendencies in humans.
In human body, it governs an array of complex activities concerning digestion
and metabolism; -
* Pitta generates and maintains some natural urges, like hunger, thirst.
* Pitta represents various secretions, responsible for digestion.
* Pitta regulates the complexion and suppleness of skin
* Pitta is instrumental in the maintenance of vision.
* Pitta supports certain mental phenomena like intellectual comprehension,
Conviction, courage and valour.
* Human body is maintained at a constant temperature of 37o
C irrespective of temperature in outer environment. This phenomena is
called as "Thermo-regulation" and constitutes an important function of Pitta.
In order to explain more intricate details of these doshas, Ayurvedic doctrines
classified each of them in five sub-doshas like pitta dosha in "Pachaka,
Ranjaka, Sadhaka, Alochaka, Bhrajaka"
KAPHA DOSHA
In human body, Kapha is primarily distributed in chest, throat,
head, plasma, fatty deposition and tongue. If Vata is kinetic energy then Kapha
is potential energy.
It gives mental strength, as well as resistance to disease. It gives firmness to
joints while keeping them lubricated. It also imparts sexual potency.
* Like in living cell, Kapha maintains the structural integrity and confines
Individual organs to their specific location.
* It protects the bodily organs against physiological injury.
* Kapha imparts immunity against diseases.
* It maintains the fluid balance.
* Mental phenomenon like, intellectual stability, determinations are governed by
Kapha.
In order to explain more intricate details of these doshas, Ayurvedic doctrines
classified each of them in five sub-doshas like kapha dosha in "Avlambaka,
Kedaka, Bodhaka, Tarpaka, Sleshaka".
DHATUS
Dhatus are structural blocks of the body. They constitute the body -termed as
S’areera. The most important difference between the Doshas and the
Dhatus is that the latter perform functions under the influence of the
Doshas.
The word Dhatu means ‘support’, in Sanskrit. Tissues therefore form the
infrastructure of the body. There are Seven types of such structural elements
that, constitute human body.
Rasa :- It represents the primary constitution of human body. Water is a
major constituent of human body. Such water is present in human body, both as
extra cellular and intracellular fluid content. Rasa dhatu-the first of
seven structural elements refers to both extra cellular and intracellular
portions of fluid in the body.
Rakta :- The word Rakta refers to Blood. Thus, Rakta dhatu
represents the blood, which includes its cellular components. Blood is perceived
as a special type of tissue, in modern concepts of physiology also.
Mamsa :- The muscular tissue, which constitutes many internal organs as
well as the muscles, is referred to as Mamsa.
Medas :- Medo-dhatu is referred to as adipose tissue. Commonly,
adipose tissue comprises of all deposits of fat-distributed in the body.
Asthi :- All the bones in human body are composed of a tissue termed as
osseous tissue. All such tissue is termed as Asthi dhatu in Ayurveda.
Asthi dhatu also include all cartilaginous structure in the body.
Majja :- Majja is bone marrow. A special type tissue called
myeloid tissue forms bone marrow.
Sukra :- Sukra represents the reproductive elements. This includes
the sperm in males and ovum in females. Apart from these elements, Sukra
also refers to cellular reproductive elements.
TISSUE NUTRITION IN AYURVEDA
The mechanism involved in the maintenance of nutrition to these 7 structural
elements is explained in a concept; known as " Dhatuparinama Vada".
As per this concept, the ingested food is digested in digestive tract and
nutrient and waste parts are segregated. This kind of digestion is carried out
primarily, by Pachaka Pitta-which is the digestive moiety of Pitta.
Samana Vata and Kledaka Kapha, which are the functional moieties
of Vata and Kapha respectively, located in digestive system, support Pachaka
Pitta in this process. In view of its fire like role, Pachaka Pitta
is referred to as "Pachakagni".
This process can be explained very simply, with an analogy of "Cooking". We need
the help of air, fire and water to cook food properly, in our day today
practice. In our body, functions of air, fire and water are played by Samana
Vata, Pachaka Pitta and Kledaka Kapha respectively. A right
degree of cooking is possible when the air, fire and water are just, at optimal
level.
After digestion, the nutrients and wastes from ingested food are segregated. The
digested food, termed as " Ahar Ras" is a blend nutrients needed for all
7 dhatus.
Nutritional demands of different dhatus are variable and each dhatu
derives its selective nutrients, as this "Ahar Ras" is circulated
through out the body through circulatng channels. The selective nutrient,
picked-up by each Dhatu, undergoes further metabolism in respective
tissues.
Such metabolism, within a Dhatu is carried out with the help of specific
moieties of Pitta located in respective dhatus. The Pitta element,
working within a particular dhatu, is called as Dhatwagni.
During this process, each Dhatu produces some kind of metabolic waste again,
from its selective nutrients. Such wastes produced by a Dhatu are called
Dhatumala. If not eliminated from time to time these wastes from tissues
become toxic. Therefore, Ayurveda recommends periodical "cleansing" of body
MALAS
Mala’s are excretory elements. These are three and termed as Thrimalas-
(1) Pureesha (The Faeces)
(2) Mutra (The Urine)
(3) Sweda (The Sweat)
The word Thrimala is used, to refer 3 types of excretory systems present
in the body and not just the excreta. Mala can be translated as metabolic end
products. This means that each cell which is a living factory will produce,
under the influence of the Doshas , wastes (mala) which in turn influence
adversely the functions of the Dhatus that produce them.
Thus Dosha, Dhatu and Mala form a tripod of health
GAYANENDRIYAS
Gyanendriyas are sensory organs. They are the organs of perception. Since they
are the tools to acquire –"gyana" –the knowledge or information, they are termed
so. They are five in numbers-
Akshi (The Eyes)
Karna (The Ears)
Nasika (The Nostrils)
Jihwa (The Tongue)
Twacha (The Skin)
These five are termed as Indriyadhisthana. It means, the prime location
of sensory perception. Every Gyanendriya is a complex system and not
just, one or two organs. Each of these Gyanendriyas have a definite
object of perception. This object of a sensory organ is termed as Indriyartha
KARMENDRIYAS
Pada (The Feet)
Hasta (The Hands)
Vagindriya (The sense of speech)
Paya (The Anus)
Upastha (The Genetalia)
The name of karmendriya includes the entire structure and functional
mechanism of that particular organ. The function of a karmendriya is referred to
as Indriyartha.
MANA
Manas or the mind is considered as 11th Indriya by Ayurveda. By virtue of its
functions, Manas performs the functions of both Gyanendriya, the sensory organs
and Karmendriya, the motor organs.
It has two specific characters, viz. Ekatwa (solitude or seclusion) and
Anutwam (subtleness). Because of its Subtleness, Manas can move
swiftly. For its swiftness, Manas is considered as the fastest object in the
universe.
Manas are an entity that is responsible for generation of knowledge. It plays an
instrumental role in the perception of Indriyartha. For this purpose, it
conjugates itself, with the respective gyanendriya and receives sensory
signals.
Gyanendriya can’t perceive any type of knowledge on its own, without
conjugating itself, with Manas or Mind. Also, it is important to note that,
Manas can conjugate itself, with only one sense organ at a given point of
time and not more than one. But, it can move from one organ to the other,
swiftly-within a split second. Functioning of Karmendriyas also needs a
conjugation with Manas.
Apart from such dual role, Manas is also responsible for some more
faculties. Analysis, Thinking, Imagination are some of such special functions of
Manas.
BUDDHI
Buddhi is another constituent of Purusha. In terms of modern Psychology,
Buddhi comprises intellect and will. It contemplates the circumstances that
call for an action and provides rule of conduct. Will control the disposition,
in harmony with the dictum from Buddhi.
Manas has an ability to perceive various stimuli through Indriyas. Also,
it can analyze them in terms of merits & demerits. Based on such analysis,
Buddhi produces a decisive knowledge. Thus, Buddhi-the intellect is
ultimate decision-maker
ATMA
The word Atma can be literally translated as Soul. Concept of Atma
has been the central dogma of Indian Philosophy.
Atma conjugates with all the constituent elements of human body, which is
eternal. Such conjugation of Atma is only restricted to the instruments
(such as sensory organs, mind & intellect) but, not their with their deeds.
Atma is omnipresent. It is constituent among all forms of life. The biological
functions of all living systems are attributed to the presence of Atma,
in a body-where all other constituents are incorporated.
What is Ayurveda?
Ayurveda is a holistic Indian system of medicine that uses a
constitutional model. It works to provide a flexible guidance to attain a state
of positive health. Its treatment and techniques is also flexible for people
with health challenges.
Ayurveda is derived from two Sanskrit root words: Ayu, which means Life,
and Veda, which means the Knowledge. Thus Ayurveda refers to the Science
of life.
The ancient rishis or seers of truth, discovered truth by means of religious
practices & disciplines. Through intensive meditation, they manifested truth in
their daily lives. Ayurvedic system of health is conversance of practical,
philosophical & religious experiences of great sages.
Ayurveda is a fine blend of Science, Religion & Philosophy as well. We use the
word religion to denote philosophical perceptions and discipline in conduct
through which, the doors of perception open to all aspects of life. Through its
scientific approach to human life, Ayurveda works to harness the intricate
abilities of human body and mind. With its philosophical approach to human life,
Ayurveda preaches us to recognize ourselves as miniscule component of this
magnificent universe.
The physiological and pharmacological concepts of Ayurveda are structured in
"whole- someness". Therefore, the Ayurvedic description of "human body" and the
"drugs" are dealt from a holistic plane. Even their "interface" is identified
from a holistic perspective.
India is known as Land of Vedas. The word Veda
refers to True Knowledge. A number of guiding principles for preservation of
health are mentioned in Vedas. However in Atharva Veda,
such guiding principles, medicinal effects of herbs etc. occur more abundantly.
Thus, Atharva Veda forms the structural foundation for emergence of
Ayurveda, as a separate branch of science or knowledge.
It would be an arduous task to determine the time of origin for Vedas.
Based on an astrological calculation, B.G.Tilak opined that, Rigveda (the first
of four Vedas) originated between 6,000 and 4,000 B.C.
Historical descent of Ayurveda upto Indra could be termed as Vedic Era. It is
believed that Maharishi Bhardwaj ventured to reach the heavens and sought the
knowledge of Ayurveda for the benefit of mankind. Thus it is apparent that
Ayurveda was not within the reach of mankind before Bhardwaj. He, in turn,
taught this subject to others including Atreya.
According to another mythological belief, Lord Indra favoured the blessed Lord
Dhanvantari with knowledge in Ayurveda. Dhanvantari, in years to come, became a
renowned teacher in the art of surgery & taught this subject to his disciples.
He was considered the "Patron Saint Of Surgery" and later elevated to divinity
of classical medical wisdom.
However, during Vedic Period, Ayurveda was not a separate branch of science. It
would be logical to state that, evolution of Ayurveda started with compilation
of health care information scattered in Vedas. Such beginning would have
given a much wider scope for its evolution into an inter-disciplinary science
(as Up-Veda) for application purposes.
The word "Samhita" means "Compilation of Knowledge".
Thus the period in which process of compiling treatises on Ayurveda began is
known as Samhita Era.
The length of this period between Atreya to Gautam Buddha is generally termed as
Samhita Era, in the history of Ayurveda.Based on the available evidence,
Atreya’s period was considered to be around 1000 B.C. Thus Samhita Era is the
span between 1000-6000 B.C. During this span, Ayurveda was enriched by a series
of treatises by different rishis (sages).
To the available evidences, Maharishi Krishnatreya initiated process of
spreading knowledge. He was said to have knowledge of Ayurveda from his teacher
Maharishi Bhardwaja. Atreya spread his knowledge while moving from one place to
other, through out the country. So Maharishi Krishnatreya has acquired another
name, Charaka (Char means to move and the one who moves is, Charaka). The Six
Disciples of Atreya, Who developed the School of Medicine namely Agnivesha,
Bhela, Jatukarna, Parasara, Harita and Ksharapani wrote samhita of their own (Shatbhishak
Samhita). Of these the Agnivesha Samhita was well accepted and was propagated as
the backbone of Ayurvedic Samhita (Compendia).
Similarly, the Divodasa Dhanvantari, who developed School Of Surgery, had its
disciples-Aupadhenava, Vaitarana, Aurabhara, Poushakalvata, Gopurarakshita
and Sushruta. The Sushruta Samhita was written by Sushruta. It deals with
a complete systematic approach to Shalya Kriya (General Surgery) & Shalakya
Tantra (eyes, ear, throat & nose) The period of Sushruta Samhita is considered
to be around 500 B.C. just before Buddhist Period.
The other available samhita that belongs to more or less the same period are
Kashyapa Samhita, Bhela Samhita and Harita Samhita. During this period, it is
interesting to note that most of the knowledge about drugs was centred on
plants.
Apparently by this time, Ayurveda was developed into a School of Medicine having
eight branches of medical specialties-
| Ashtangas of Ayurveda: |
|
| 1 | Kaya Chikitsa - Internal medicine |
| 2 | Balaroga Chikitsa - Paediatrics |
| 3 | Shalya Chikitsa - General surgery |
| 4 | Shalakya Chikitsa - Eye, Ear, Nose & Throat surgery |
| 5 | Agada Tantra - Toxicology |
| 6 | Rasayan Chikitsa - Science of Rejuvenation |
| 7 | Vajikarana Chikitsa - Study & development of sexual power & fertility |
| 8 | Bhoot Vidya - Psychiatry |
Probably in the history of Ayurveda, Buddhist Era
could be stated as golden period. During this era, every branch of Ayurveda was
nourished due to the contributions of different scholars. The period of Gautam
Buddha is more or less accepted to be around 600 B.C. From that time onwards,
Buddhist Era for the purposes of Ayurveda is considered up to 5th A.D.
Development of Ayurveda during Buddhist periods was due to an unequivocal
support of Gautam Buddha himself. Buddha naturally considered Ayurveda as one of
the very effective methods to alleviate human suffering and this ability was
much closer to his philosophy.
By this time, Ayurveda in India took a major leap, by introducing an 8 years
long professional course at Takshashila University (presently in Pakistan),
around 700 B.C. Soon, Nalanda University also followed the course.
Important personalities & Compilations in
Buddhist Era:
Vriddha Jeevaka
He had an admirable authority not only in Ayurveda, but also in many areas of
contemporary knowledge. For his tremendous power of analysis, he was referred as
Jnanavriddha (aged person in knowledge). Thus Jeevaka became familiar as
Vriddha Jeevaka. He compiled a treatise covering the teachings of his teacher
Kashyap, in the name of Kashyap Samhita. The text is also known as
Vriddha Jeevakeeya Tantra – to commemorate the author.
Kashyapa Samhita
The treatise compiled during Buddhist Era has specialized in Bala Chikitsa
(Paediatrics). It contains 9 volumes (Sthans) and 200 chapters.
Jeevaka
Jeevaka was praised for his influential personality, generosity and
spiritualism. Jeevaka was born to a prostitute near Patliputra (presently Patna)
as an unwanted child and was thrown out as a neonate soon after his birth. The
prince of that state by name Abhay brought him to the palace and ordered his
maids to bring him up. Since the boy survived the rejection by his mother, he
was named as Jeevaka. He studied Ayurveda under Bhikshu Atreya for 7
years, at Takshashila University. Jeevaka performed his career as a Surgeon. He
treated Gautam Buddha for a chronic ailment by administering a purgation
course.
Nagarjuna
He was born in Amravati (presently in Guntur district of Andhra Pradesh) during
113 AD. As the dynasty nurtured Buddhism, Nagarjuna also became an ardent
Buddhist and lived as a Buddhist saint. He also became the 13th chief (Dharmadhyaksha)
of Buddhist saints. Though, Nagarjuna had traveled widely, he spent most of his
life in Amravati and a near by hilly area –Sriparvata and its adjacent valley.
This Sriparvata is also known as Nagarjuna Konda (the hill of Nagarjuna)
and its valley is totally merged in the reservoir of a multipurpose project on
River Krishna, named as Nagarjuna Sagar.
However, Nagarjuna’s contribution for Ayurveda comes from a different angle. He
has conducted extensive studies on health applications of Mercury & other heavy
metals. These studies, have entailed in the emergence of a new branch of
Ayurveda, viz. Rasa Shastra or Alchemy. Ayurveda, in later periods used
Mercury as well as other toxic metals as important components of pharmaceutical
formulations.
Treatises compiled during Buddhist Era
| Kaya Chikitsa :- | - Ashtanga Hridayam* - Ashtanga Sangraha* |
| Shalya Tantra :- | - Aupadheneva Tantra, - Aurabhra Tantra - Kapila Tantra - Paushkalavatatantra |
| Shalakya Tantra :- | - Videha Tantra - Nimi Tantra - Chakshusya Tantra - Katyayana Tantra |
| Kaumarabhritya :- | - Kashayapa Samhita - Bandhaka Tantra - Hiranyakshat Tantra - Kumara Tantra |
| Agada Tantra:- | - Sanaka Samhita - Ushana Samhita - Brihaspati Samhita - Garuda Samhita |
| Vajikarana :- | - Kuchumara Tantra
|
| *Ashtanga Hridayam & Ashtanga Sangraha both are compiled during Buddhist Era. These treatises are the Encyclopedia of medicine covering all the branches of Ayurveda medical system. | |
For the purpose of Ayurveda history, mediaeval
periods were spread through 8th century to 18th century A.D. During this span of
1000 years India, as a country passed through a series of sanguinary political
upheavals, which were rather, unprecedented. On the other hand the scientific
and cultural heritage of India also, was subjected to a closer and competitive
impact.
Ayurveda as a science by that time was able to derive its conceptual and driving
spirits from only Indian philosophy. There was hardly any scope to enrich
itself, from the Trans-National approaches of health care, nor there is a clear
evidence of its influence on any other upcoming system of medicine like, Chinese
or Greek medicine.
The Arabian Medicine, which had roots in Greece came into contact with Ayurveda
only through invaders and emigrants to begin with, in 6th Century A.D. There
were some Ayurvedic literatures translated by prominent scholars-
* Charak Samhita translated into Persian by Manka
& later to Arabic by Abdulla-bin-Ali as Sharaka..
* Sushruta Samhita translated into Arabic by Manka as Sushrud.
* Ashtanga Hridaya translated into Arabic by Ibun-Dhan as Astankar.
* Siddhayoga translated into Arabic by Ibun-Dhan as Sindhashtaq
Also in Firdausu’l Hikmat, authored by Ali-bin-Raban-al-Tabri
(850 A.D.) gives a detailed account on Indian system of medicine towards the end
of his work.
Around this time, the works of Avicenna (985-1040AD) enriched Greco-Arabic
medicine. During later periods, his publication- The Cannon of Medicine (Spread
in 5 volume) was taught in the medical institutions of many European countries
and influenced the concept of medical sciences there.
Under difficult political situations, the scholars and practitioners of Ayurveda
were unable to protect their valuable belongings- the Ayurvedic literature. They
taught Ayurveda only to their sub lings and not to the really eligible students.
These forced practices of Ayurvedic scholars, have set a new trend in motion, of
Proprietary/Secret formulations, in the name of Anubhoot Yogas (formulations
arrived at, -based on experience).
By this time, the Hippocratic Medicine having spread into Europe in the name of
Allopathy (To treat substance opposite the symptoms) made few important strides.
In 1543, Andreas Versalis compiled a textbook on Human Anatomy. In 1590, Andreas
Versalis compiled a textbook on Human Anatomy. In 1950, a Dutch Optician,
Zacharias Janssen invented microscope. This instrument played an important role
in later discoveries concerning Medicine. William Harvey made his discoveries on
Blood Circulatory System were laying foundations to Systematic Physiology in
1628 A.D. A Dutch Naturalist, Anton Van Leevanhoek, carried out this
observation.
In India, compared to the rule of Delhi Sultanate, Mughul administration was
able to provide the country a much-desired political stability. Some of Moghul
kings were favourable to Indian civilization; of them Akbar was highly
compassionate to Indian values and was keen to rule the country, by winning the
heart of Indian natives. Akbar’s main contribution for Ayurveda came from two
corners. Firstly, he constructed a unique hospital where both Ayurvedic and
Unani systems worked hand in hand. Secondly, his named remained in the history
of Ayurveda immortal because of Todarmal – who was a scholar laureate in his
court.
Ayurvedic Texts During Mediaeval Periods
Coping up with all these negative influences, medical literature in India had
attained a definite stride during mediaeval periods. Also the periods have
witnessed a major level of enrichment of Ayurvedic literature prevailing at that
time. This enrichment had two distinctly different directions -
Original Texts :-
Various scholars through out the mediaeval periods authored a substantial number
of new Ayurvedic books. Some of that are –
| 1. | Madhava Nidana written by Madhavakara in the field of Clinical Pathology. |
| 2. | Sarngadhar Samhita written by Sarngadhara in the field of Pharmaceutics. |
| 3. | Bhavaprakasha Nighantu written by Bhavamisra in field of Lexicon of Med. Plants |
| 4. | Kalyanakaraka written by Ugradityacharya in the field of General Text. |
| 5. | Siddhasara Samhita written by Ravi Gupta in the field of General Text. |
| 6. | Dravyaguna Sangraha written by chakrapani Datta in field of Lexicon of Med. Plants |
| 7. | Anjana Nidana written by Agnivesa in the field of Clinical Pathology. |
| 8. | Vangasena written by Vangasena in the field of Therapeutics. |
| 9. | Brindamadhava written by Brinda in the field of Internal Medicine. |
| 10. | Parahita Samhita written by Srinatha in the field of General Text. |
From the above texts, three texts need a specific mention. Madhava Nidana (700 AD), Sarngadhara Samhita (13th Century) and Bhavaprakasha (16th Century) were distinctive in their nature as well as the contents. Thus, these three books are considered as Laghuttrayee (the minor triad).
Commentaries :-
Commentaries are referred to as " Vyakhya Vangmaya" . Commentaries were
aimed to inherent brilliance of codified (sutra) language used in the ancient
Ayurvedic literature. Every Sutra used in ancient Ayurvedic literature was
designed precisely, to convey a distinct and elaborate information related to
topic under discussion. Each of Sutra was strand like structure arranged in a
coil design, which becomes obvious only, when the strands are separated and the
coils are opened methodically.
Thus, commentaries on ancient Samhitas were an inevitable necessity. This
literature was precisely aimed to segregate the strands and open-up coils of
each Sutra, used in particular Samhita. More than 50 commentaries could be
traced partially or fully, which were compiled during the mediaeval periods.
Some of them are –
| 1. | Nirantara Padavyakhya written by Jejjata on Charaka Samhita. |
| 2. | Kimvandanti written by Jejjata on Ashtangahridaya. |
| 3. | Ayurveda Deepika written by Chakrapani Datta on Charaka Samhita. |
| 4. | Nibandha sangraha written by Dalhana on Sushruta Samhita. |
| 5. | Madhukosha Vyakhya written by Vijaya rakshita on Madhava Nidan. |
| 6. | Sarvanga Sundra written by Aruna data on Ashtangahridaya. |
| 7. | Shashilekha Vyakhya written by Indu on Ashtanga Sangraha. |
| 8. | Ayurveda Rasayan written by Hemadri on Ashtangahridaya. |
| 9. | Deepika written by Adhamalla on S’arangadhar Samhita. |
| 10. | Ratna Prabha written by Nischalkar on Chakra Datta. |
Under this head there are two categories: -
| 1. | Developmental Status Of Ayurveda | ||||||||||||||||||||||||||||||||||||||||||||||
| Mughul dynasty was in power, for
a total span of about 150 years. By the end of 16th century, the
Allopathic Doctors hailing from Portugal, Dutch (The Netherlands), France
and England were spread in important cities. Overpowering others, Britain established its rule by 1765 A.D. through its East India Company. By this time, a number of western scholars were attracted to the richness of Indian art, culture and sciences. They were actively persuading their Indian studies with high academic spirits. As a result of this enthusiasm, William Jones established Asiatic Society in Calcutta, in 1754. Indian & European scholars, who became members of Asiatic Society to attract the attention of western scholars towards Indian Culture, Civilization, Arts and Sciences. In 1822 Government started the National Medical Institution at Calcutta headed by Dr. Tytler. During 1824, a Sanskrit College was also started at Calcutta for imparting education in both Oriental & upcoming western systems concurrently. In 1827 a medical course was started in Sanskrit College and the curriculam had both Ayurveda & Allopathy system. Pandit Madhusudan headed the faculty of Ayurveda. Parallel to Allopathic Medical Colleges, Vernaculer Medical Colleges were also started from 1835 onwards. Qualified in these Vernacular Medical Institutes were referred to as Native Doctors. Over a period of time Vernacular Medical Institutes were also converted into Allopathic Medical Colleges. Ayurvedic education went back to Guru – Shishya Parampara. In 1885 the Indian National Congress was started. A feeling of Nationalism started creeping into all walks of life. In 1908, the All India Ayurvedic Congress was started, with a view to preserve & propagates the values of the great scientific heritage of the Nation. The most important task, the congress took up was re-organize the Ayurvedic education which was taken-up & was ignored more on political considerations. The first Ayurvedic College to be started under the aegis of Congress at Ahmed Nagaer in 1916. Meanwhile, another endeavour to integrate Allopathic Medicine with Ayurveda –in common cause of Public Health was taken up in 1910 by the effort of Dr. Pardie Leucas, Director of medical services in the Imperior Government. As a result of his effort, the Govt. School Of Indian Medicine came in existence in 1925. In this system a student of Ayurveda was bound to know the development of Allopathy to enrich his professional skills. Research in Ayurveda also, had attained a new dimension –by the studies conducted by Dr. Dwarkanath, at faculty of Medicine, Hamburg University Germany in 1935-37. The study evaluated Ayurvedic Gold preparations in Tuberculosis. He was first to demonstrate that, Gold processed as prescribed by Ayurveda is absorbed and metabolized by the body. Sulpha drugs began the history of human success over infecting micro-organisms. While Domagk was busy in screening Sulfur compounds to fight infections, it was a chance discovery by Alexander Fleming in 1928 the Penicillin came into picture. This wonder substance could see the light as a drug in 1940 due to the efforts of Florey, Chain & Abraham.
|
|||||||||||||||||||||||||||||||||||||||||||||||
| 2. | Present Status Of Ayurveda | ||||||||||||||||||||||||||||||||||||||||||||||
| India acquired independence from British rule in 1947 and become a Democratic Republic in 1950. Developments of Ayurveda in India after independence need to focus on various aspects- | |||||||||||||||||||||||||||||||||||||||||||||||
| a) | Ayurvedic Education | ||||||||||||||||||||||||||||||||||||||||||||||
| The integrated approach of Ayurvedic
Education started by efforts of Dr. Leucas continued for about one
more decade. The parallel Institutions started by All India Ayurvedic
Congress were running concurrently. Apart from these two institutions of
learning one more institution working silently, without any kind of
hindrances was, the Guru Shishya Parampara. Based on experience of multifacetated pressure, it was decided to bring the Ayurvedic education under the preview of universities in Independent India. By 1969 all the colleges imparting education in Ayurveda or other Indigenous system of medicine –were affiliated to respective universities. In 1970, the Central Council Of Indian Medicine was constituted through an enactment in the Parliament. The council works for maintenance & up-gradation of standards of education in Ayurveda. Besides Graduate and Post-Graduate courses, different levels of training are being imparted for Para-Medical staff, like Panchkarma Technicians, Ayurvedic Pharmacist etc. at different centers in India. Now there are few institutions of national repute, which are conducting various programs in the field of Ayurveda, viz. Faculty of Ayurveda, Institute of medical Sciences Banaras Hindu University, Varanasi, Institute of Post Graduate Training & Research, Gujrat Ayurveda University, Jam Nagar, National Institute of Ayurveda, Jaipur & Rashtriya Ayurved Vidyapeetha, India. |
|||||||||||||||||||||||||||||||||||||||||||||||
| b) | Patient Care Services | ||||||||||||||||||||||||||||||||||||||||||||||
| A number of Hospitals, Dispensaries run by Government, Local Administration provide treatment to the needy, employing Ayurvedic methods. | |||||||||||||||||||||||||||||||||||||||||||||||
| c) | Research In Ayurveda | ||||||||||||||||||||||||||||||||||||||||||||||
| Research in Ayurveda with clearly defined
objectives and well-designed protocols is the need of hour- if Ayurveda
has to respond to emerging challenges of the global health care scenario.
Realizing this need a number of organization were pressed into various
aspects of these research needs. A deliberate effort to carry out integrated and coordinated research on medicinal plants selected after careful discussion and consultation with reputed Ayurvedic & Unani physicians was made for the first time in India by the Indian Council of Medical Research (ICMR) in 1964 through the Composite Drug Research Scheme (CDRS). In 1970, this scheme was transferred to the newly constituted Central Council For Research In Indian Medicine & Homeopathy (CCRIMH). Recently, two autonomous bodies, the Council For Research In Ayurveda And Siddha and Central Council For Research In Unani have been constituted after winding up the CCRIMH. The Institute of Medical Sciences at Banaras Hindu University and Gujrat Ayurved University has taken up interdisciplinary research in Ayurveda on a large scale, among both curricular and co-curricular programmes. Research efforts in Ayurveda have increased manifold during the last couple of decades. However, most of these efforts have revolved around the intention of discovering new drugs from plants. Many drugs obtained from plants, which have carved out an important place in modern medicine for themselves as- |
|||||||||||||||||||||||||||||||||||||||||||||||
|
|||||||||||||||||||||||||||||||||||||||||||||||
| d) | Manufacturing of Ayurvedic Medicine | ||||||||||||||||||||||||||||||||||||||||||||||
| In 1964, manufacturing of Ayurvedic Medicine
was brought under the scope of Drugs & Cosmetics Act, through an amendment
enacted by the parliament. As a result, the government could exercise
appropriated regulation over the manufacturing of Ayurvedic Medicine. This
regulation helped the Industry of Ayurvedic Medicines to grow in a healthy
environment. The GMP (Good Manufacturing Practice) certification also played an important role to provide, quality standard as per the norms of World Health Organization in the field of Ayurveda Industries. Recently Govt. of India has laid down separate GMP requirements for Ayurvedic manufactures & made it mandatory. |
|||||||||||||||||||||||||||||||||||||||||||||||
| e) | Cultivation of Medicinal Plants | ||||||||||||||||||||||||||||||||||||||||||||||
| Ayurveda advocated a harmonious interface of
human beings with nature as; it recognizes him to be an integral part of
Universe. Also, Ayurveda draws its therapeutic agents mainly, from Plant
Kingdom. Thus, the forests have been the conventional sources of Ayurvedic
Medicines. However, under threatened ecological balance and dwindling
forest resources, Ayurveda as a whole-faces a major threat in near future. So, more precise methods for propagation of Medicinal Plants should be devised through methodical research. Tropical Botanical Garden & Research Institute (TBGRI), and Centre for Indian Medical Heritage (CIMH) promoted by Ayurvedic Trust –are working in this direction besides many other agencies in the country. |
|||||||||||||||||||||||||||||||||||||||||||||||