Chapter 1 Excerpts
Ayurveda, the “science of life,” or longevity, is the holistic alternative science from India, and is more than 5,000 years old. It is believed to be the oldest healing science in existence, forming the foundation of all others. Buddhism, Taoism, Tibetan, and other cultural medicines have many similar parallels to Ayurveda. The secret of Ayurveda’s individualized healing method was preserved in India, whereas it has been lost or superseded in other cultures. The First World Medicine
Ayurveda (pronounced A-yer-vay-da), said to be a world medicine, is the most holistic or comprehensive medical system available. Before the arrival of writing, the ancient wisdom of healing, prevention, and longevity was a part of the spiritual tradition of a universal religion. Healers gathered from the world over, bringing their medical knowledge to India. Veda Vyasa, the famous sage, preserved the complete knowledge of Ayurveda in writing, along with the more spiritual insights of ethics, virtue, and Self-Realization. Others say Ayurveda was passed down from God to his angels, and finally to humans.
The methods used to find this knowledge of herbs, foods, aromas, gems, colors, yoga, mantras, lifestyle, and surgery are fascinating and varied. The sage, physicians/surgeons of the time were the same sages or seers, deeply devoted holy people, who saw health as an integral part of spiritual life. It is said that they received their training of Ayurveda through direct cognition during meditation. That is, the knowledge of the use of the various methods of healing, prevention, longevity, and surgery came through Divine revelation; guessing, or animal testing was unnecessary. These revelations were transcribed from oral tradition into written form, interspersed with aspects of mortal life and spirituality.
Originally four main books of Vedic spirituality existed. Topics included health, astrology, spiritual business, government, army, poetry, and ethical living. These are known as the Vedas: Rik, Sama, Yajur, and Atharva. Ayurveda was used along with Vedic astrology (called Jyotish, that is, one’s “inner light”). Eventually, Ayurveda was organized into its own compact system of health and considered a branch of Atharva Veda. This Upaveda dealt with the healing aspects of spirituality; although, it did not directly treat spiritual development.
Passages related to Ayurveda from the various Vedas were combined into separate books dealing only with Ayurveda. Among the Rik Veda’s 10,572 hymns are discussions of the three constitutions (doshas): air (Vayu), fire (Pitta), and water (Kapha). Topics comprised organ transplants, artificial limbs, and the use of herbs to heal diseases of the mind and body and to foster longevity. Within the Atharva Veda’s 5,977 hymns are discussions of anatomy, physiology, and surgery.
There were two schools of Ayurveda at the time of Atreya, the school of physicians and the school of surgeons. These two schools transformed Ayurveda into a scientifically verifiable and classifiable medical system. Through research and testing, they dispelled the doubts of the more practical and scientific minded, removing the aura of mystery that surrounded Divine revelation.
Chapter 4 Excerpts
85 Important Áyurvedic Herbs
1. Akarkará
2. Ádrak (Fresh Ginger) & Shunthí (Dry Ginger)
3. Ámalakí
4. Amlavetasa (Rhubarb)
5. Apámárga
6. Arjuna
7. Arka
8. Ashoka
9. Ashwagandhá
10. Ativishá
11. Bákuchí
12. Bhringaráj
13. Balá (Indian Country Mallow)
14. Bhútrina (Lemon Grass)
15. Bhúámalakí
16. Bibhítakí
17. Bilwa
18. Bola
19. Bráhmí (Gotu Kola) (see example listing below)
20. Brihatí
21. Chakra Marada
22. Chángerí, Amliká
23. Chiráyatá
24. Chitrak
25. Dáruharidrá (Barberry)
26. Devadaru
27. Dhányak (Coriander/Cilantro)
28. Dhátakí
19. Elá (Cardamom)
30. Eranda
31. Gauriphal (Red Raspberry)
32. Gokshura (Caltrops)
33. Gurmár
34. Gudúchí
35. Guggul (Indian Bedellium)
36. Haridra (Turmeric)
37. Harítakí
38. Íshabgol (Ispaghula or Spogel Seeds)
39. Jatámánshí
40. Kákamáchí
41. Kákanáshá
42. Kañchanar
43. Kantakárí
44. Kapikachhú (Átmaguptá)
45. Katuká
46. Kumari (Aloe Vera)
47. Kumkum (Saffron)
48. Kushá (Durba)
49. Kushtha (Kút)
50. Laghu Patha (Jal Jamní)
51. Mamírá (Gold Thread)
52. Mañjishthá (Indian madder)
53. Maricha (Black Pepper)
54. Musta (Nutgrass)
55. Nágkeshar
56. Nimba (Neem)
57. Nirgundí
58. Pashana Bedha
59. Pippalí (Long Pepper)
60. Pravál
61. Punarnavá
62. Rasonam (garlic)
63. Rechanaka (Raktam)
64. Sálam-Mishrí
65. Sárivá
66. Sarpagandha
67. Shankh Pushpí
68. Shatávarí
69. Shilájit
70. Shwetamusali (White Musali)
71. Snuhi (Vajra)
72. Tagara
73. Tejbal (Tumburu)
74. Tila (Sesame)
75. Tráymán
76. Tulsí (Holy Basil)
77. Twak (Cinnamon)
78. Vachá (Calamus)
79. Vamsha Lochana (Bamboo Manna)
80. Váráhíkand
81. Vásáka (Vásák)
82. Vatsnábh
83. Vidanga
84. Vidárí Kanda
85. Yashtímadhu (Licorice)
Example Herb listing
(photo not included here)
Sanskrit: Bráhmí- best type: Than Kuni (meaning: Divine creative energy)
Hindi: Brahma-manduki
English: Gotu Kola, Indian Pennywort
Latin: Hydrocotyle asiatica Linn. Umbelliferae
Part Used: Herb
Habitat: Common throughout India and the world, in shaded, watery places.
Energetics: Bitter-cold-sweet VPK=
Tissues: All except reproductive; mainly blood, marrow, nerve
Systems: Circulatory, digestive, nervous, respiratory, reproductive, excretory
Action: Alterative, diuretic, febrifuge, nervine, rejuvenative
Uses: Adrenal purifier, AIDS, blood purifier, eczema, epilepsy, insanity, hypochondria, fevers (intermittent), hair loss, immune system boost (cleansing and nourishing), longevity, memory, nervous disorders, psoriasis, senility, skin conditions (chronic and obstinate), venereal diseases, tetanus, convulsions, rheumatism, elephantiasis, bowel disorders. Best rejuvenative herb for brain cells and nerves, promotes intelligence.
Spiritual Uses: The most sattwic herb
Precautions: Large doses may cause headaches, spaciness, or itching
Preparation: Infusion, decoction, powder, ghee, oil
© Copyright 2007 Swami Sadashiva Tirtha. All Rights Reserved
Chapter 7 Excerpt
Marma Abhyañga
Another form of abhyañga is the use of the major and minor marma points. Marma is discussed in one of the four main Vedas, and also detailed in the classical Áyurvedic text, Sushrut Samhitá. The marma points are similar to Chinese acupuncture, only no invasive use of needles is involved.
Marma points are positions on the body where flesh, veins, arteries, tendons, bones, and joints meet. They may be seen as the junctions where Váyu, Pitta, and Kapha meet; where sattwa, rajas, and tamas meet; or where eternity and relativity meet. Some say they are also the points where the three aspects of Self-realization meet, i.e., inner Self, outer world, and between the two (knower, known, and process of knowing). They may also be the junctions between the physical, astral, and causal bodies. In short, they are points that have great importance to a person’s body, mind and spirit.
Although the marmas are the junctions of all five principles (i.e., flesh, veins, arteries, tendons, bones, and joints), at each point a predominance of one principle exists. It is at these points where abhyañga can most effectively restructure or rebalance the system to function most healthily. Further, abhyañga helps develop the preventive health and longevity of the body and mind by ensuring the proper balance and flow of hormones, fluids, immune factors, etc.
One hundred seven marma points exist on the body. This makes it much easier to remember and work with, compared with the thousands of points in Chinese acupuncture. Áyurveda details major (mahá) and minor marma points. The major points correspond to the major chakras on the body, while the minor points are found around the torso and limbs. Thus, healing through marma abhyañga affects the chakras, physical health, and the doshas.
The purpose of a marma abhyañga is to stimulate the various bodily organs and systems. Like acupuncture, these points are measured by finger units (anguli or angula) to detect their correct locations. Many marma points are larger than acupuncture points. Thus, they can be found more easily.
Keralíya Ayurvedic Abhyañga
Contemporary Methods
Kerala is a state in southern India where pañcha karma abhyañga has been preserved. However, unlike pañcha karma, it is used more for rejuvenation purposes than for cleansing. Various contemporary forms of abhyañga are used in Kerala, and are very effective. Some modern authorities note that some of these practices are especially useful in healing serious mental disorders.
However, other modern authorities believe they aggravate the condition. Practitioners have noted that procedures such as shiro dhárá have evoked troubling past emotions in some persons. Therefore, persons who have very deep emotional problems may be advised by some practitioners to heal through herbs, aromas, and professional counseling first.
Several important differences exist between Kerala and ancient pañcha karma therapies.
5 Keralíya Pañcha Karma Categories
| Therapy | Benefits |
| 1. Dhárá Karma (Shiro Dhárá) Avagáhan Parisheka | diseases of the mind, Prána Váyu, CNS, ears, eyes, nose, and throat; facial palsy, insomnia, nervous disorders, memory, psychosis, fainting, confusion, excess perspiration, alcoholism, coma, etc. |
| 2. Káya Seka (Pizhichil) | promotes tissue strength, biological fire, luster, complexion, ojas, clear senses, Váyu disorders, muscle spasms, degenerative muscle disorders |
| 3. Pinda Sweda | heals neuromuscular (facial paralysis, MS, muscular atrophy, and some systemic diseases/ most useful of the therapies |
| 4. Anna Lepa | used when Pinda Sweda does not work (medicated grains) |
| 5. Shiro Lepa | mental and brain disorders |
© Copyright 1998 Swami Sadashiva Tirtha. All Rights Reserved
Chapter 11 Excerpt
Chapter Overview
Part 1
Hatha Yoga (gentle stretching exercises)……………………..p. 257
Part 2
Pránáyáma (breathing exercises) and Náda (inner sound)p 280
Pránáyáma and Kumbhaka (breath retention)……………….p. 284
Part 3
Bandhas (energy locks)………………………………………………p. 291
Mudrás (hand positions)……………………………………………..p. 296
Part 4
Yoga for Pregnancy…………………………………………………….p. 298
Part 5
Post-Partum Yoga……………………………………………………….p. 301
Part 6
Yoga for Children……………………………………………………….p. 304
Part 7
Yoga for the Office……………………………………………………..p. 305
Part 8
Yoga for the Elderly and Physically Challenged…………….p. 308
Part 9
Yoga for Digestive Disorders………………………………………p. 309
Part 10
Medical Definitions…………………………………………………….p. 310
Suggested Reading……………………………………………………..p. 311
Part 1
Postures (Ásanas)
Eighty-four million seated ásanas exist, as described by Lord Shiva. Of them 84 are best, and of these, 32 are useful for mankind.
Gherand Samhitá: Ch. 2; verse 1/
Hatha Yoga Pradípiká: Ch. 1; verse 33
Of these 32, four were chosen as the best;
siddhásana (perfect), padmásana (lotus),
simhásana (lion), and pose (gentle).
Hatha Yoga Pradípiká: Ch. 1; verse 34
[The Shiva Samhitá lists siddhásana, padmásana, paschimottanásana (back stretch), and swastikásana (auspicious) poses. Goraksha Satarka says only two poses are best; siddhásana and padmásana.]
Siddhásana is the most important
of the ásanas. It should always
be practiced as it purifies
the 72,000 nádís.
Hatha Yoga Pradípiká: Ch. 1; verse 38-9
When perfection is attainable through siddhásana,
what is the use of practicing many other ásanas?
Hatha Yoga Pradípiká: Ch. 1; verse 41
This last question relates to ásanas as a preparation for deeper meditative practice. From the point of view of Áyurvedic health, the various postures help heal specific health concerns. To that end this chapter describes some of the most effective ásanas for healing various diseases.
1. Siddhásana (Perfection Pose)
[Photo not included here]
SIDDHÁSANA (MALE—PALMS UP)
This is the most important of the postures. Men practice this posture while women follow its counterpart, Siddha Yoni Ásana (see below).
Method:
A) Sit comfortably
B) Place the left heel at the perineum (or anal aperture).
C) Place the right heel directly over the left heel, pressing against the root of the generative organ. (Traditionally the upper heel would press at the root of the generative organ, at the pubis root).
D) Push the toes and the edge of the right foot between the left thigh and calf muscles.
E) Sit comfortably, steady, with spine erect.
F) Lower the chin towards the collarbone, relaxing the head (today some practice with the head upright and eyes closed).
G) Gaze into the ájñá chakra (third eye). When the eyes become tired, close them and gaze at the space in front of the eyes.
H) Place the hands in the ‘Jñyán mudrá’. (The tips of the thumb and index fingers touch, forming a circle with the fingers. The three remaining fingers remain outstretched or uncurled, palms face upward.) This hand position is said to prevent the energy from flowing out of the body via the fingers. Alternatively, one practices the ‘Chin Mudrá’. (Place the tips of the index finger at the root of the thumbs, and place the palms on the knees.)
Spiritual Benefits:
1. Stimulates the ájñá chakra (develops pure consciousness).
2. Controls nervous and pránic energies from the múládhára and swádishtán chakras.
3. Balances one’s energy level by equalizing mental and pránic forces.
4. Pressing the heels at the perineum prevents the kuòæaliní çhakti (life-force) from escaping out of the múládhára chakra.
5. Pressing the heels at the perineum stimulates the múládhára where the three major nádís (idá, pingala, sushumná) originate.
6. These postures purify the sushumná.
7. Electrical impulses flow up to the brain, purifying nádís, and removing all internal blocks.
8. The three bandhas (contractions) automatically occur (Múla Bandha—contraction of the perineum;
Uddíyána Bandha—contraction of the lower abdomen; Jálandhara Bandha—contraction of the neck [chin lock]). These bandhas accumulate greater pránic energy supply in the body. They are discussed in detail later in this chapter.
9. The poses lead to Self-Realization.
Organs Helped: Stomach, gall bladder, liver, spleen, kidneys (i.e., blood purifying organs).
Physical/Mental Benefits: Heals nervous depression, balances blood pressure, cardiac function, and, in men, male hormones (testosterone). These postures maintain inner body temperature and redirect pránic energy upwards, activating the sushumná by balancing the idá and pingalá.
Bandha Benefits:
Múla: Removes senility, creates equilibrium of prán and apán (life fluid and lower fluid).
Uddíyána: Purifies the breath and its channels. (This can be practiced alone by fully emptying the stomach and contracting the navel towards the spine.)
Jálandhara: The flow of nectar from the sahasrára (top or crown chakra) is consumed by the sun (fire) at the navel chakra. Jálandhara checks the flow so the fire cannot consume the nectar. This results in mesmerized sádhaná.
Doshas: All; especially P- (reducing)
Alternatives: With slight variation of the feet and legs, Siddhásana is also called Vajrásana, Muktásana, and Guptásana. They are presented here for consideration.
Vajrásana (thunderbolt)—kneel and place the buttocks between the heels, with the right big toe overlapping the left one.
Muktásana (liberation)—place the left heel under the anus and the right heel above it.
Guptásana (secret)—place the feet between the thigh and calf muscles so that the heels press against the anus.
Price $39.95 [wp_cart:Ayurveda Encyclopedia:price:$39.95:end]
Chapter 18 Excerpts
Obstinate Urinary Diseases (Prameha)
(Excessive Urination, Diabetes, etc.)
Causes:
There are 24 forms of this disease: 4 are due to Váyu, 6 result from Pitta, and 10 are caused by Kapha. The main causes of these diseases are fat, urine, and Kapha buildups due to;
1) Foods (e.g., sweets, sours, salts, hard to digest, slimy, cold, raw grain; marsh, domesticated, and aquatic animal meats).
2) Liquids (e.g., beer, sugar cane juice, molasses, and milk).
3) Lifestyles (e.g., sedentary, sleeping while sitting).
4) Other things causing an increase of Kapha, fat and urine.
Development:
Kapha prameha: Excessed Kapha overflows into the body channels and becomes mixed with the dhátus (i.e., tissues of fat (medas), plasma/lymph (rasa), muscle (mámsa), and sweat (Kapha mala). This situation weakens the dhátus and brings them into the urinary system, causing the 10 types of Kapha prameha.
Pitta prameha: Aggravated Pitta and blood also can vitiate the urinary bladder when the watery tissues are depleted. If fat (medas), muscle (mámsa), and plasma (rasa) are already weak or depleted, then this Pitta excess in the blood produces the 6 types of Pitta prameha.
Váyu prameha: Váyu may also weaken the bladder by drawing the depleted tissues into the bladder. Váyu diabetes is due to vitiated ojas, marrow, and lymph. When Kapha and Pitta doshas become decreased Váyu becomes excessed, bringing fat (medas), muscle (mámsa), marrow (Majjá), and life sap (ojas) to the urinary system. This produces 4 types of Váyu prameha.
Kapha prameha involves rasa, mámsa, and medas. They are similar in nature. Thus, the herbs to heal this prameha will not imbalance the other doshas. Pitta prameha involves plasma (rasa), muscle (mámsa), and fat (medas) dhátus that are opposite in nature to Pitta-reducing herbs (i.e., Pitta reducing herbs are cool). These herbs will increase plasma, muscle, and fat tissues.
Still, Pitta diabetes (prameha) can be helped with special herbs (e.g., shilájit and gurmar) if dhátu depletion is not extensive. On the other hand, when Váyu prameha involves muscle (mámsa) and fat (medas) dhátus, it is very difficult to treat because all the therapies for reducing Váyu will further increase the already excessed fat and muscle tissues. In this case, Váyu becomes aggravated either due to depletion of the reproductive (shukra) and life sap (ojas) tissues (dhátus), or from obstruction of the channels due to excess fat (medas) and muscle (mámsa) tissue.
