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Ayurveda (आयुर्वेद Sanskrit: ayu—life; veda—knowledge of) or ayurvedic medicine is a comprehensive system of medicine, first described by Charaka around the beginning of the Common Era, Presently the central document of Ayurveda is considered to be Charaka Samhita which is a treatise of 500 drugs compiled by Charaka under the patronage of Buddhist Emperor Kanishka who belonged to the Kushan dynasty and ruled the kingdom of Bamiyan. Charaka was the court physician Kanishka. Bamiyan is a part of Afghanistan. The gigantic statues of Buddha destroyed by Taliban were excavated during the regime of Kanishka.

Medicine made rapid strides under the highly rationalist environment fostered by Buddhism in India. One of the most notable discoveries of Charaka is of the miraculous effects of a plant called Snake-root on hypertension nearly 2000 years ago. A drug called reserpine is extracted from Snakeroot to treat hypertension. Most traditionalists acknowledge Ayurveda as a part of basic Vedic Knowledge, in which it is considered as an Upa-veda (subsidiary or auxiliary Veda). Others, the modern scholars consider that though the word 'Ayurveda' though contains ‘Veda’, has nothing to do with the four Vedas. Āyurveda also had a tradition of surgery. Two early texts of Āyurveda are the Charaka Samhitā and the Sushruta Samhitā.

Contents 1 The 'death' of Ayurveda 2 The Death of Surgery: 2.1 Brhat Trayi (The greater triad) 2.2 Basic concepts and methodology 2.3 Qualities 2.4 The Five Elements 2.5 Doshas 2.5.1 Vata 2.5.2 Pitta 2.5.3 Kapha 2.6 Herbs and Minerals in Āyurvedic Medicine 2.7 Historically 2.8 Today 2.8.1 Āyurvedic Herbs in Western Medicine 2.8.2 Āyurvedic Practitioners 2.9 Testimonials on Āyurveda 2.10 Partial bibliography 2.11 External links

The 'death' of Ayurveda

Template:POV-section Before 'revival' of Ayurveda by the actions of Government of India which set up Ayurvedic Medical *Colleges and pharmacies, Ayurveda had almost died. The reasons for the death of medicine in India are not different from that in other countries that suffered colonial rule.

It must be noted that the ‘power to cure’ is the greatest power one individual can have over the other. In ancient India, this power was mostly in the hands of priestly class (the Brahmins). The Vaidya (Doctor) would generally treat the patients free of cost. However, there are numerous instances where nominal, or at times even significant, charges were levied. To date, most traditional practioners in India do not charge their patients, and sustain on whatever is voluntarily given away to them by their patients and patrons.

Large section of 'modern' scholars opine that education was prohibited, by law, to nearly 75 percent of the population. Severe punishments were meted to those who violated these laws. Some people argue that Ayurveda died because it did not come to everyones possession. Yet some others say the practioners themselves 'killed' Ayurveda. On the other hand, several learned persons have a different view.

At the advent of colonial times the loyalists of new political powers chose to adopt the medical-science of their new rulers. They also created a social and economic imabalance against traditional ecological and human sources of Ayurveda. Some even went ahead to claim Ayurveda to be unscientific or superstitious.

The matter about 'death' and 'revival' is disputed, and practically no resolution can be reached until one enterprises to see the complete picture of oriental Indian Society and labours to understand its undercurrents and true spirit.

The Death of Surgery:

The art of surgery also died. But the reasons for the death of surgery are non religious. The two critical components, without which no surgery can take place, are Blood transfusion and Anesthesia. As blood groups and anesthetics were discovered only in the 19th Century, no development of surgery was possible in ancient India

Brhat Trayi (The greater triad)

The Charka and Sushruta Samhitās are compendiums of two traditions rather than texts authored by single authors. A third tradition is that of the Kāshyapas. Some plant remedies of Āyurveda are also mentioned in the earlier Vedic literature 2^nd millennium BC. Both the Sushruta and Charaka Samhitās are the product of several editorial hands, having been revised and supplemented over a period of several hundred years.

The scholar Vāgbhata, who lived in Sind at the beginning of the 7^th century AD, produced a grand synthesis of earlier ayurvedic materials in a verse work called Ashtānga Hridayam. Another work associated with the same author, the Ashtānga Samgraha, contains much the same material in a more diffuse form, written in a mixture of prose and verse. The relationship between these two works, and a third intermediate compilation, is still a topic of active research. The works of Charaka, Sushruta, and Vāgbhata are considered canonical and reverentially called the Vriddha Trayi, "The Triad of Ancients"; or Brhat Trayi, "The Greater Triad." In the early eighth century, Mādhav wrote his Nidāna, a work on etiology, which soon assumed a position of authority. In the 79 chapters of this book, he lists diseases along with their causes, symptoms, and complications.

Basic concepts and methodology

Traditional Āyurveda speaks of eight branches: kāyāchikitsā (internal medicine), shalyachikitsā (surgery including anatomy), shālākyachikitsā (eye, ear, nose, and throat diseases), kaumārabhritya (pediatrics, gynecology & obstetrics.), bhūtavidyā (psychology). The basic motive of Āyurveda is to keep the healthy person healthy and to cure the ill.

Qualities

It could be said that the simple essence of Āyurveda is knowledge and awareness of the qualities of nature – called gurvadi gunah. By understanding the qualities inherent in the environment, in foodstuffs, in activities, etc., one gains an appreciation of their effects on the individual constitution through the principle of similarities; i.e., that similarities cause increase while dissimilarities cause decrease. Thus hot qualities in the environment or diet will increase hot qualities in the body.

The gurvadi gunah are listed in Vāgbhata's Ashtānga Hridayam as:

1. Guru (heavy) – laghu (light)
2. Manda (slow) – tikshna (quick, sharp)
3. Hima (cold) – ushna (hot)
4. Snigdha (unctuous) – ruksha (dry)
5. Slakshna (smooth) – khara (rough)
6. Sandra (solid) – drava (liquid)
7. Mrdu (soft) – kathina (hard)
8. Sthira (stable) – cala (mobile)
9. Sukshma (subtle) – sthula (gross)
10. Vishada (non-slimy) – picchila (slimy)

Since everything in the material world possesses combinations of the 20 qualities, Āyurveda postulates that every material process or object can either harm or heal a person by influencing that person's unique original constitution (called prakrti). An Āyurvedic practitioner will assess the qualities of a disorder, the patient's unique prakrti, and his/her influencing factors to arrive at a treatment plan. The treatment plan will consist of using herbs, therapies, diet, etc., with opposite qualities so as to assist the patient in re-establishing their prakrti.

The Five Elements

According to the ancient Sankhya theory of cosmology, on which ayurveda is based, the "five great elements" (Panchamahabhuta); combine in different proportions to form the material world. Each element possesses different amounts of the above-mentioned gunas; thus each element has its unique qualitative nature. The elements are:

1. Akasha – aether
2. Vayu or Pavan – air or wind
3. Agni or Tejas – fire
4. Ap or Jala – water)
5. Prithvi or Bhumi – earth

Some authorities state that the early European concept of five elements evolved as a result of contact with Āyurveda.

Doshas

The 3 main doshas (sometimes translated into English as humours) are: Vata (combination of the space and air elements), Pitta (analogous to the fire element), and Kapha (combination of water and earth elements).

All bodily processes are believed to be governed by a balance of the 3 doshas. Whichever dosha appears to dominate a person's behavior and physique is called his constitution type. Each constitution type has particular strengths and susceptibilities.

• For more information about the Ayurvedic humors, see Humours (Ayurveda).
• For a description of humours in traditional Greco-Roman and European medieval medicine, see the Four humours article.

Vata

Vata, composed of space and air, governs all movement in the mind and body and must be kept in good balance. Too much vata leads to, "worries, insomnia, cramps and constipation. Vata controls blood flow, elimination of wastes, breathing and the movement of thoughts across the mind." Vata activates the nervous system, hearing and speech; and expresses as enthusiasm and creativity. Vata also controls the other two principles (Pitta and Kapha) and is usually the first cause of disease. Another word for Vata is Vayu - it is the more traditional Sanskrit word for air.

Those who are classified as Vata tend to have lighter frames, and are either short or tall and thin. Their skin tends to be dry and cold with dark, thin hair. They have dark brown or grey eyes. Movements and speech is quick and sleep is light, interrupted, and fitful. Mentally, they are restless and have lots of ideas. They are creative and imaginative, but are fearful, anxious, and insecure.

Vata doshas' corresponding colors are warm and gentle, such as yellow, ochre, or brown. Amethyst is the stone associated with Vata.

Pitta

Pitta is said to be composed of fire; it governs, "all heat, metabolism and transformation in the mind and body. It controls how we digest food, how we metabolize our sensory perceptions, and how we discriminate between right and wrong." Pitta must be kept in balance, too. "Too much Pitta can lead to anger, criticism, acidity, ulcers, rashes and thinning hair.". A balanced Pitta mind makes one a good leader with a warm personality.

Pitta types are generally average physically. They tend to have fine, soft, red or fair hair (though Pittas have been known to have dark hair.) Eyes tend to be blue, grey, or hazel. Their moods change slowly and they are busy people, usually achieving much in their lives. They are more intellectual and speech is clear, sharp, and precise. They are fiery, angry and judgemental.

The Pitta doshas' corresponding color are cool, calming colors such as blue, green, or purple. Their stone is Moonstone.

Kapha

Kapha is the watery humour, consisting of the water and earth elements. "Kapha cements the elements in the body, providing the material for physical structure. This dosha maintains body resistance....Kapha lubricates the joints; provides moisture to the skin; helps to heal wounds; fills the spaces in the body; gives biological strength, vigor and stability; supports memory retention; gives energy to the heart and lungs and maintains immunity...Kapha is responsible for emotions of attachment, greed and long-standing envy; it is also expressed in tendencies toward calmness, forgiveness and love." Too much Kapha leads to lethargy and weight gain, as well as congestion and allergies.

Kaphas' body types are sturdier and thicker than the other body types. Hair is thick and lustrous and eyes are blue or brown. They have the best strength and endurance and have a slow, steady pace. Mentally they are calm, steady, and stable. They can be greedy and possessive but are caring and not easily irritated.

Kapha governs bright, vibrant colors such as red, pink, and orange. Their corresponding stone is Lapis.

Herbs and Minerals in Āyurvedic Medicine

Commonly used herbs and minerals

Botanical (Latin) Name	Common (English) Name	Sanskrit Name	Therapeutic Use (According to Āyurveda)
User:J Raghu/Template:AyuSpecies	Acacia	Shikakai
User:J Raghu/Template:AyuSpecies	Indian Gum Arabic Tree	Babool
User:J Raghu/Template:AyuSpecies	Sweet Flag	Vacha
User:J Raghu/Template:AyuSpecies	Malabar Nut	Vasaka	For comfort from bronchitis, whooping cough & bronchial asthma. To support lung functions. Has immune system-boosting properties.
User:J Raghu/Template:AyuSpecies	Bael Tree	Bael	For intestinal problems such as amoebic dysentery & diarrhea. Is digestive, anthelmintic, & anti-inflammatory
User:J Raghu/Template:AyuSpecies	Garlic	Lasuna	To control excess conversion of lipids & cholesterol
User:J Raghu/Template:AyuSpecies	Indian Aloe	Kumari
User:J Raghu/Template:AyuSpecies	The Creat	Yavatika
User:J Raghu/Template:AyuSpecies	Indian Dill	Satahva
User:J Raghu/Template:AyuSpecies	Asparagus	Shatavari	To nourish the female reproductive system, promote lactation
User:J Raghu/Template:AyuSpecies	Neem	Neem	for skin disorders. Has blood purifying & immune-boosting properties. is anti-bacterial, anti-fungal.
User:J Raghu/Template:AyuSpecies	Indian Bdellium Tree	Guggulu
User:J Raghu/Template:AyuSpecies	White Pumpkin	Kushmanda
User:J Raghu/Template:AyuSpecies	Himalayan Birch	Bhurjapatra
User:J Raghu/Template:AyuSpecies	Red Pepper	Katuvira
User:J Raghu/Template:AyuSpecies	Golden Shower Tree	Aragvadha
User:J Raghu/Template:AyuSpecies	Deodar Cedar	Devadaru
User:J Raghu/Template:AyuSpecies	Camphor	Karpoora
User:J Raghu/Template:AyuSpecies	Pomelo	Mahanimbu
User:J Raghu/Template:AyuSpecies	Lemon	Nimbaka
User:J Raghu/Template:AyuSpecies	Citron	Bijapura
User:J Raghu/Template:AyuSpecies	Cucumber	Trapusha
User:J Raghu/Template:AyuSpecies	Cumin	Shvetajiraka
User:J Raghu/Template:AyuSpecies	Carrot	Garjira
User:J Raghu/Template:AyuSpecies	Thistles	Bhringaraja
User:J Raghu/Template:AyuSpecies	Sensitive plant	Lajjalu	for gynaecological disorders, skin disorders, bleeding piles, amoebic dysentry, diarrhea.
User:J Raghu/Template:AyuSpecies	Seabuckthorn	Seabuckthorn
	Alum	Saurashtri
	Conch Shell	Shankha
	Sodium carbonate	Svarjikshara
	Sodium Bicarbonate	Tankana
	Cowrie Shell	Varatika
	Natural Zinc	Yashad Bhasma
Botanical (Latin) Name	Common (English) Name	Sanskrit Name	Therapeutic Use (According to Āyurveda)

Historically

At the closing of the initiates' training, the guru gave a solemn address where he directed the students to a life of chastity, honesty, and vegetarianism. The student was to strive with all his being for the health of the sick. He was not to betray patients for his own advantage. He was to dress modestly and avoid strong drink. He was to be collected and self-controlled, measured in speech at all times. He was to constantly improve his knowledge and technical skill. In the home of the patient he was to be courteous and modest, directing all attention to the patient's welfare. He was not to divulge any knowledge about the patient and his family. If the patient was incurable, he was to keep this to himself if it was likely to harm the patient or others.

The normal length of the student's training appears to have been seven years. Before graduation, the student was to pass a test. But the physician was to continue to learn through texts, direct observation (pratyaksha), and through inference (anumāna). In addition, the vaidyas attended meetings where knowledge was exchanged. The doctors were also enjoined to gain knowledge of unusual remedies from hillsmen, herdsmen, and forest-dwellers.

In 2001, archaeologists studying the remains of two men from Mehrgarh, Pakistan, discovered that the people of Indus Valley Civilization, even from the early Harappan periods (circa 3300 BC), had knowledge of medicine and even dentistry. The physical anthropologist that carried out the examinations made the discovery when he was cleaning the teeth of one of the men.

Today

Āyurvedic physicians were traditionally supported by their patients and the communities they worked in, with a minority gaining royal patronage. Under the centralized governmental systems established by the Mughals and subsequent British rule in India, many Āyurvedic physicians were paid small stipends by the state. But when the British government in India began to establish hospitals and organized state-wide healthcare institutions (which lead eventually to the Indian Medical Service), Āyurveda was not included. In the early 20^th century, Āyurvedic physicians began to organize into professional associations and to promote their case for national recognition and funding. This began to become a reality after Indian independence in 1947. Today, Kerala is the state in India that promotes research and practices Āyurveda the most. There are many famous Āyurvedic centers (Vaidya shala) all over Kerala.

Today, Āyurveda is gaining lots of interest in the western world. The most commonly practiced Āyurvedic treatments in the west are massage, and dietary and herbal advice, due to the strong regulations surrounding medical practice in Europe and America. Patients are classified by body types, or prakriti, which are determined by proportions of the three doshas. Illness and disease are considered to be a matter of imbalance in the doshas. Treatment is aimed at restoring harmony or balance to the mind-body system.

In India, Āyurveda is gaining prominence as an alternative to western medicine. However, the traditional methods of teaching Āyurveda, such as undergoing a rigorous study of Sanskrit, are being discarded. Only diseases and cures are being taught in most Āyurvedic colleges across India. For the next generation of Āyurvedic doctors, this reduces the basic understanding of Āyurveda as a comprehensive system. Also, not being able to comprehend the original Vriddha Trayi in Sanskrit may lead to different interpretations of the ancient texts and possibly to deviations from traditional Āyurveda .

Kerala is the only state in India that acts as adjuvant to Āyurvedic treatment, apart from the many effective local editions and their basic panchakarma techniques. The rebirth of Āyurveda as it is now is due to these Kerala centers. Kerala is the place where Āyurvedic education is kept in its classical form, while incorporating rapidly developing modern science. Kerala-trained Āyurvedic physicians are in demand not only in India, but all over the world. "Kerala-style Āyurveda" addresses issues which cannot be resolved by modern medicine.

The western Indian state of Maharashtra has a very fine tradition of genuine Āyurvedic education and practice. Pune, the city known as the education capital of Maharashtra and western India, has been at the forefront of this revolution. The scholars in Pune have contributed to this surge in acceptance of Āyurveda the world over in a great way. A great project called Āyurvediya Triskandha Kosha is currently under way in Tilak Maharashtra Vidyapeeth in Pune for last 16 years. Resulting in more than a lakh of computerized entries, it aims to classify the Āyurvedic text for the benefit of scholars of Āyurveda and others. The late Vaidya M. V. Kolhatkar had been the visionary behind this mammoth work which is currently taken ahead by Vaidya Dilip P. Gadgil.

Concerning Āyurvedic massage, there is not a single treatise on clinical Āyurvedic massage in the whole Āyurvedic literature. However, Āyurvedic massage courses and diplomas are given in western countries. In the Indian Āyurvedic universities there are degrees or diplomas such as "Bachelor of Āyurvedic Medicine and Surgery" and registers such as the British Register of Complementary Practitioners.

Āyurvedic Herbs in Western Medicine

Many plants traditionally used for thousands of years in Āyurveda have undergone western-based medical research, which has identified the active compounds and measured their effects in humans. These active compounds can be extracted from the plant and made into powders commonly used as ingredients for dietary supplements that address a variety of health conditions. Since the early 1990s, the demand for clinically-tested, science-based Āyurvedic plant extracts has increased, along with the demand for extract manufacturers who comply with good manufacturing practices and pharmaceutical standards. One example of a manufacturer who assists in furthering the science by conducting research on Āyurvedic extracts at top universities is Geni Herbs. While the demand for scientific research of plants used in Āyurveda continues to increase, more insight will be gained on the potential uses and applications for the extracts of these traditional plants.

See History of medicine

Āyurvedic Practitioners

Several renowned practitioners of Āyurveda who follow the traditional system of Āyurvedic sciences exist in India.

Testimonials on Āyurveda

http://www.ms-ayurvedabehandlung.de/fallbeispielengl.html

Partial bibliography

• The Roots of Ayurveda, Dominik Wujastyk, Penguin, London, New York etc., ISBN 0-140-44824-1
• Ayurveda: Science of Self Healing, Dr. Vasant Lad, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-00-4
• Ayurvedic Healing: A Comprehensive Guide, Dr. David Frawley, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-97-7
• Ayurveda: Nature's Medicine, Dr. David Frawley and Dr. Subhash Ranade, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-95-0
• Ayurveda Encyclopedia, Swami Sadashiva Tirtha, D.Sc., Ayurveda Holistic Center Press, Bayville, New York ISBN 0-9658042-2-4
• Ayurveda: Life, Health, and Longevity, Robert Svoboda, Ayurvedic Press ISBN 1883725097
• Yoga and Ayurveda: Self-Healing and Self-Realization, Dr. David Frawley, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-81-0
• The Ayurvedic Cookbook, Amadea Morningstar and Urmila Desai, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-06-3
• Ayurveda and Marma Therapy, Dr. David Frawley, Dr. Subhash Ranade, Dr. Avinash Lele, Lotus Press,Twin Lakes, Wisconsin ISBN 0-940985-59-4
• Ayurveda and Panchakarma, Dr. Sunil Joshi, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-37-3
• Ayurvedic Guide to Diet and Weight Loss, Dr. Scott Gerson, Lotus Press, Twin Lakes, Wisconsin ISBN 0-910261-29-6
• The Yoga of Herbs: An Ayurvedic Guide to Herbal Medicine, Dr. David Frawley and Dr. Vasant Lad, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-24-8

External links

Template:Cleanup-spam

• Indian National Website on Āyurveda, Yoga & Naturopathy, Unani, Siddha and Homoeopathy
• Āyurveda colleges in India
• Āyurveda in Ancient India
• Chapter about Āyurveda from The River of Heaven by David Frawley
• History of Traditional Indian Medicine
• Branches of Āyurveda

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