The origin of the Ayurveda
The origin of the Ayurveda
Ayurveda in its actual meaning is a way of life, philosophy and a science of healing and health care. As medical knowledge, it comes from two different areas of rule, folk wisdom and scientific knowledge. Tradition attributes the origin of the Ayurveda from the Creator itself. Ayurveda is the collection of life principles that were born with the world itself and that it is assumed that they will never change at any time or in any part of the world. Although Ayurveda conveys antique, authenticity and effectiveness, tradition neither determines the source of knowledge nor does it suggest an exact date of origin. The alleged deity of this heavenly science is Lord Dhawanthari, an incarnation by Lord Vishnu.
VEDEN, the old Indian certificates, contain indications of diseases, healing and other health -related topics. The remedies are both magical and medically. However, the literature information does not lead to a theory of medicine. This developed in the post -Vedic era and was likely or before 5th pension in the works of Caraka (author of Carakasamhita) and Susrutha (author of Susruthamhita). Susruthasamhita is mainly a textbook for surgical practices.
The start -up fathers of Ayurveda, as we know them today, do not claim to originality as authors. Caraka says that he only revised one work by Agnivesha, which was verbally instructed by the wise atreya. Susrutha presents the text as the teachings of his teacher, King Dhanvantri. None of the texts have been handed down in the original. What we have is a review or issue of Carakasamhita from Dhridabala and Nagarjuna's review of Susruthasamhita. The detailed instructions in the two works indicate that Caraka and Susrutha had a number of medical knowledge and practices in ancient India in ancient India. The other big names in Ayurveda are Kasyapa, Bhela and Vagbhata. Very little is known about the first two and the works with which their names are connected, Kasyapasamhita and Bhelasamhita, which are only available in fragmentary parts. Vagbhattas Ashtangahradayam, on the other hand, is a well -known and widespread text. It is said to have lived in or after the 5th century AD
philosophy of the Ayurveda
ayurveda does not see people as a being separated from the universe. According to Ayurveda, the universe and man are created from five basic components known as Panchabhuthas, namely. Akasa (room), vayu (air), Tejas (light/heat or energy), Jala (water) and Prthivi (earth). The latter also contain asthma. Panchabhuthas have specific properties (Gunas). You are:
akasa Sabdam (sound)
vayu economical (touch)
TEJAS ROOPAM (light)
jala rasam (taste)
Prthivi Gandham (smell)
Two other aspects of the Panchabhutas are: 1) Your density increases from Akasha to Prthivi and 2) Every subsequent Panchabhuta is not only characterized by its own specific quality or guna, but also contains the Guna of the previous Panchabhuta. This combination process or panchikarna means that the specificity is diluted in four elements except Akasha, which is at the top of the scale. Prthivi, at the lower end of the scale, therefore has the gunas of all elements or bhutas. The Panchabhuta concept is rooted in the philosophical systems that were created in ancient India; namely Sankhya and Nyaya-Vaiseshika. People are able to access the Panchabhutas via the five senses or Indriyas, namely:
ear noise akasa
skin touch vayu
eyesight Tejas
tongue taste jala
smell of nostrils Prthivi
The sensory perception of the BHUTAs is based on the process of the connection between them with inddriyas.
The human body, which consists of panchabhutas and every tiny body part, is an inseparable mix of these principles. In Ayurveda, combinations of these principles are divided into three, namely. Vayu or Vata, Mayu or Pitta and Valasa or Kapha for analytical and healing purposes. The first of these is a combination of Akasa and Vayu, the second is Tejas and the third is a combination of Prthivi and Jala. These three mega subdivisions of the body particles are called Tridoshas. These not only build and receive all parts of the body, but also fulfill all biological functions when they live. In its original form, these are not detectable at any point in the body. We have to identify them with the parts of the body in which they prevail.
Acharyas emphasize another postulate regarding the structural foundations of the body. The human body consists of seven Dhatus or body tissue. They are: Rasa (chylus or limp), raktha (blood), mamsa (meat), medas (fat), asthi (bone/cartilage), Majja (Mark) and Sukra (seeds). The Dhatus ultimately derives from the Panchabhutas. The Dhatus are subject to a constant expiry process that is stopped by the intake of food and drinks. While the seven-Dhadu principle postulates a common structural basis for the human body, Tridosha teaching explains the functional balance within the human body. A body that is in the imbalance of Tridoshas, i.e. is sick. The essence of Ayurvedic medical treatment is the restoration of balance in the body and the restoration of harmony between the inner and outer world. The first treatment step is to clean the body. The five cleaning processes or panchakarms are: Nasya (emptying of the head/nose); Vamana (vomiting); Virecana (cleaning); Rakthamoksana (blood rental); and Vasti (enema). Medicines are usually administered (if necessary) after the Panchakarm treatment. Ayurveda drugs are based on products from the plant, animal kingdom and also on minerals. These products are used to create formulations based on proven formulas. Most of the herbal and other products used in Ayurveda are now the healing keys for a number of potentially dangerous diseases.
The big texts
Carakasamhita consists of 120 chapters that are divided into eight parts. This extensive work deals with pharmacology, etiology of diseases, anatomy, diagnosis and forecast, preventive therapy, hospitals, epidemics, embryology and philosophy. Carakasamhita also determines the basic principle of allopathy, namely the treatment of a state with its opposite or the opposite of the cause. Caraka says: "Those who are familiar with herbs use cold to relieve diseases caused by heat, and the medicine for these diseases caused by cold is heat". The following also applies to other diseases: the drug is the opposite of the cause. Susruta samhita mainly teaches surgery. It lists 101 types of surgical instruments, but clearly notes that the surgeon's hand is the most important tool. The surgical tools are meticulously described with their use and the student will be taught how to deal with them. An entire chapter deals with how the student can gain practical experience with surgical techniques. The qualities of a good surgeon are described in detail. The 16th chapter of susruta samhita deals with plastic surgery: it teaches how to turn a torn ear and also repair a separated nose by transplanting the skin and meat from another part of the patient. Kasyapasamhita and Bhelasamhitha are only available in fragmentary form. Karyapasamhita is a textbook on the diseases of women and children and their treatment. It deals with pregnancy, pregnancy and birth. Bhelasamhita is characterized by the fact that, in contrast to all previous Ayurvedic texts, it locates the spirit in the brain. The Ayurvedic text with the largest readership is Ashtangahridyam from Vagbhata. The author does not claim originality. His declared goal is to synthesize all former Ayurvedic textbooks in a simple and clear language. Everything we know about Vagbhata is that he was the son of Simhagupta. The text of Ashtangahridayam is presented by the author as the technology designed by ATREYA and other sage. It is divided into 120 chapters that are divided into six sections. The first chapter begins with a greeting to Buddha and then presents the entire Ayurvedic theory and medicine in a concise form. It ends with a summary of the remaining chapters of the book. Among other things, the chapters deal with fatal points of the body (marma), causes of illness, prevention measures, treatment of diseases, Materia Medica, medical formulations, childhood illness and madness. Another great textbook is Sarangadharasamhita, which was allegedly written around 1300 AD. It is short, explained the different dimensions and weights, the various Ayurvedic treatment methods in simple words and indicates the recipes for the production of different medications. Sarangadhara addresses us directly in the text. He is the author and not a student who writes down his teacher's teachings. Very little is known about Sarangadhara, except that his father's name was Damodhara.
ayurveda in Kerala
Before Sanskrit became the language of the intellectual debate and the influence of Ayurveda samhitas grew in Kerala, it had its own local medicine tradition, which was rooted in the knowledge of the dravid and pre-dravidal societies. Three boxes were known in the practice of medicine: Ezhava, Mannan and Velan. While the first practiced a so -called general medicine, the second and third specialists for pregnancy -related questions and illnesses of children were. In addition, there were specialists for the treatment of snake bites and other poison -related diseases that created textbooks that are still used today. The local tradition was therefore alive.
His pharmacopöe contained medication and formulations that were unknown or undestected in the Ayurvedic Samhitas. For example, while the qualities of the coconut in the Sanskrit works are recognized. It is the Malaysian doctor who developed various medical formulations from the coconut such as the Elaneerkuzhambu for the eye. Many such formulations are included in the Sahasrayogam textbook. In physiotherapy, a whole science of treatment with different methods was developed. Njavarakizhi, Pizhichil and Dhara are part of this tradition. Abhyangam or oil massage was used for medical treatments and with some differences in the training of warriors and Kathakali dancers.
The Ayurveda Semhitas came to Kerala with the spread of Buddhism and Jainism (5-7th century AD). The influence of Samhitas and their importance have been reinforced with the growth of Namputhiri (Brahmins) settlements. Each settlement had at least one household specializing in Ayurveda. These families are known as Ashtavaidyans because their members dominated the eight (Ashta) sections of the great Ayurvedic texts. Today, the surviving Ashtavaidyan families of Kerala: Pulamanthol, Kuttanceri, Trissur Thaikt, Elayidathyu Thaikt, ChirattaMon, Vyaskara, Vellot and Alathiyur. While the members of the last Ashtavaidyan family are called 'Nambi', the other 'moss' are called. In contrast to the Brahmins in northern India, the Namputhiri doctors use Vagbhattas Ashtangahridayam despite its Buddhist-philosophical overtones as basist text.
In the 14th century, the spread of the Sanskrit among the non-Brahmanic box made it possible for others to read and master the content of the Ayurvedic Samhitas. The leaders were the variers, a caste that performed certain tasks in temples. The proximity of the varys to the temples, the centers of learning were, meant that they became Sanskrit scholars and thus the Samhitas. It is the meeting of these two flows of knowledge, the Samhitas and the local medical tradition that have created what you can call the Ayurveda Kerala system.