Magic shrub, mysticism

[Guest guest]

People feel something is a magic, miracle or chamatkar if they do not

find it explained in a science book, charak samhita, sushrut samhita

or similar ancient texts. Ayurveda is not restricted to

these texts only. Many vaidyas, shastris (which should also include

grandmas) developed several home remedies, lifestyle tips to give

best of health. Health as defined by moderns science can at most tell

us that our health is normal. That is the end. On the other hand,

once you start practicing yoga, pranayama, meditation, good life

style, you will start the day at early morning with a good bowel

evacuation. Your sleep quality improves such that 5-6 hours sleep

wakes you up fresh. Which test is going to define this health. Your

mind becomes steady and quiet. You may not be able to argue but

fallacy in other's arguments may become striking to you. You may

express large info in just few words, and grasp the essense of the

whole discussion. This health of brain cant be expressed by IQ

numbers. Quietness, tranquility inside brain may be judged by Alpha

waves etc, but it is obvious to many when they visit a temple shrine,

an ascetic or a nature spot where there is no sound.

 

Ayurveda has a lot of mysticism, if you include all the health

measures into it. A view that ayurveda is just a collection of herbs,

drug preparation, surgery guidance and dincharya/rutucharya

recommendation is a flawed view. In a series of articles, author will

try to show how mystic ayurveda is. Since part of ayurveda also

exists in medical astrology, references to astrology will be made at

some places. Both astrology and ayurveda try to fathom the influence

of universe on human mind, body and spirit. So the common points

between the two makes it much easier for an ayurvedist to pick up

astrology and astrologer to develop deep understanding of ayurveda.

Common thread between the two is Sanskrit language and the idea that

we are microcosm.

 

Let us take an example which most of us may be aware of. There are

27 stars (nakshatras) in astrological zodiac. Our ancestors have

related 27 trees to the 27 stars. They have chosen these trees

because the character of the trees and the individual go together.

The characteristics that are ascribed to the trees can be found in

the individual. One may not find authentic source in modern science

to prove this statement. The books in the library will give the

botanical names of many plants and trees and perhaps the medicinal

qualities of these herbs. But their effect on the mind, soul and

healing is not mentioned by these books so far. Why? No electronic

scanner shows the presence of mind or soul in the human body.

Science starts with certain assumptions, theory and shows that if you

take assumptions as truth, everything else fits the theory. Moment

science discovers something not conforming to theory, it terms it as

unexplained magic or stretches theory to fit the phenomenon. Spritual

science has no such limitation since it starts with simplest

assumption that whole universe is the manifestation of a single

entity called energy.

 

Chennai has rain tree (thoongu moonji maram in Tamil) aplenty and yet

it's the state capital that gets the minimum of rain every season.

The lack of rain in Tamil Nadu these days is because the rare species

of trees that are capable of bringing rain are extinct now. Only 10

out of the 27 trees that could bring rain are alive. Every year at

Akola, a Parjanya yaga, a yagnya for bring rain is done and you can

go and witness that it brings rain. Meghmalhar Raga, if sung with

deep concentration and devotion will also influence the clouds. Check

this for yourself. The faith and credibility of ancient sciences can

be built only on the foundation of belief, uninspired by modren

scientific knowledge. This is a way of increasing the awareness of

cosmic energy around all of us, and spectrum shaping of the energy by

our environment.

 

There has been some discussion on the word Guru in last few days.

Pushya is the star for becoming one. The characteristics of those who

have Pushya as their birth star is that they have the capacity to

guide others. Wherever they go, they will shine as leaders. They will

prove their individual identity. They will expel the darkness and

create light. Observe that the star Pushya falls in the center of

Cancer zodiac sign, the sign itself represents 4th sign, and 4th

house as well as sign signify mother, degree obtained by self study

or under guidance, etc So other than guiding, these people are mother-

like, ready to sacrifice and give knowledge if convinced that

knowledge will be used appropriately. The tree that should be

planted/worshipped by these persons is Peepal. It's called the Flame

of the Forest. Observe the close meaning, one who chases away the

darkness. The leaves of this particular tree resemble that of the

Bengal Quince tree. Many may be knowing that peepal is highly

worshipped tree by all those who have faith. It's wood is never burnt

in India.

 

Some herbs like Basil, Banyan, Peepal are being worshiped in Indian

homes traditionally for nearly 4000 years. In ancient India, the

Saint and great teachers, who studied the science of planets and

practiced astrology, found names of Gods to worship each planet.

Consequently, the names of Gems and Trees and other methods to please

each Nakshtara or the God were also discovered. Thus herbs are not

some grain crop, they are Gods themselves taken birth on earth to

heal us. The rules of bringing the herbs home after proper prayers,

in proper season and time of the day have been given by Charaka as

well as many others. The postings that some ancient herbs have

stopped giving proper results may be due to the such rules are not

being followed, and ancient vaidya is replaced by tribals collecting

herbs, pharma buying them in bulk and processing them mechanically to

produce a chemical pie called drug. Many herbs/drugs are not to be

touched by certain people as they pick up spiritual energy of the

surroundings. Are these rules being followed these day in India?

 

If this subject is of interest to ayurveda community, author

will continue this type of discussion every week.

[Guest guest]

Dear Sir,

If Megh Malhar Raga, Rain tree and Parjanya Yaga are mystically effective enough

to bring rains, why is it that farmers are commiting suicides?, why large

swathes of land go without rains year after year?

Theove-said measures would have been a more easier approach than all scientific

efforts put together.

I personally feel that there is nothing mystic in Ayurveda. As far as question

about plant collection not to be done by certain people is concerned, it may

have the potential to attract the allegation of discrimination of ?caste,

?gender etc. Do you feel this is correct in the present social outlook?

It has been observed that the ineffectiveness of herbs / medicines are many

times due to wrong diagnosis of illness, incomplete perception of symptomatology

by non-medico prescriber, advise and prescribing without actually checking or

even seeing the patient and many other factors which I would desist from

discussion.

I would assure you that I have been in touch with Ayurveda since 1978 and I have

not found anything mystic about it. If you can provide me any such experience, I

may be inclined to accede to your opinion.

 

Dr.D.B.Muzumdar

M.D.Ayurveda-Medicine (MUMBAI - INDIA)

< dahpc >

[Guest guest]

I am very much interested in this. please contribute more each week.

thank you very much,

[Guest guest]

i would be inclined to agree with dr muzumdar's perspective here,

although we have to admit some level of mysticism in ayurveda because

it is based on the underlying logical framework of sankhya, which

postulates an uncreated form that cannot be defined or known by any

conventional human logic or objective method

 

when one examines taxonomy in science, which is the way science

classifies living beings, the beginning point for all the myriad life

forms and species from the simplest bacteria on down to our

supposedly highly evolved primate form, is LIFE itself (in latin,

'biota')

 

which is to say, LIFE cannot be defined in any definitive way,

although its presence and quality can be identified and measured -

nonetheless, LIFE itself remains a taxonomical mystery that nobody

can answer

 

perhaps what you mean to say, dr muzumdar, is that ayurveda isn't

based on superstition - although you might admit that in many

superstitions there is often some small grain of truth

Caldecott, Dip. Cl.H, RH(AHG)

Ayurvedic practitioner, Medical Herbalist

203 - 1750 East 10th Ave

Vancouver, BC V5N 5K4 CANADA

web: http//:www.toddcaldecott.com

email: todd

tel: (1)778.896.8894

fax: (1)866.703.2792

________

I would assure you that I have been in touch with Ayurveda since

1978 and I have not found anything mystic about it. If you can

provide me any such experience, I may be inclined to accede to your

opinion.

[Guest guest]

Ayurveda, being the science of living in harmony with the nature, a

vaidya should not just be a medicine/healing procedure prescribing intellectual,

but

should know the entire bio-dynamics of nature. The post in archives

3441, 4584, 4590, 4593, 4600 have already sowed the seeds of some

of the facts which this series is going to bring out. The magic in

ayurveda is already being negated by practitioners, even before it

is discussed! Let it be. Truth does not beg to be uncovered. This post

is devoted to basic theme of ayurveda, where harmony with cosmos is

the main theme. It also tries to answer the rationalist doubts.

 

Last century has been devoted to material development. This type of

prosperity was regarded as the source of peace and happiness by our

rulers/policy makers. The basic spirit of philosophy, un-impeachable

character of the leader who made freedom possible was ignored. All

the efforts were towards the achievement of prosperity. What was the

source of this prosperity?

 

Selling mother nature for cash. Natural wealth was not only depleted,

but it was destroyed on a mass scale due to thoughtless exploitation.

The result was the squeezing of the forest area. Food grain

production has increased but not per unit of hectare. Increase is

achieved by bringing additional land under agriculture. To compensate

the forest area reduction, new plantation is suggested. Only one

example should suffice for an intelligent unbiased mind. Eucalyptus

and other fast-growing species were encouraged in the name of

afforestation. Eucalyptus proves fatal to its parents - soil and

water. Eucalyptus allows no undergrowth of bushes and grass. Such

trees are Tamas in Guna. The birds cannot nest on this tree. It does

not attract rains as much as several other trees. It is used only for

paper and rayon industries and for the oil from its leaves. If we

measure it in terms of profit and loss – the loss exceeds the profit

by at least a factor of ten. Similar ventures have been undertaken in

western countries too, and the result can be seen in terms of health

and peace they have today. While parjanya yaga can attract rains, the

experts to carry out are very few. It is not just reciting the

Sanskrit verses mechanically and putting Samidha in Yagya. Same thing

can be said about Megh Malhar Raga. Those who know music therapy can

express what Rasa/Guna is nourished in the environment by which

music. If one studies what attracts rains, you can see that trees

having large number of broad leaves attract rains. Other than leaves,

some trees have special characters. The 27 trees attached to

nakshatras must have been chosen by acharyas based on their romance

with rains. This will be discussed in future posts. To verify that

the trees attract the rains, people in metros can compare the

rainfall in city with that in areas having large number of naturally

existing trees. For instance, in Mumbai, the rainfall in hills

between Borivali and Thane, Jijamata Udyan, Anushaktinagar exceeds

the one recorded at Colaba and Santacruz. Trees differ in their rain

attracting potential. Their density per hectare also matters. Coconut

tree has a good potential. Just as lightening strikes high rise

towers, rains have affinity to certain trees. If Vaidya gives more

attention to understanding nature rather than patients, the nature

tells him what to do to make his patients happy and healthy. However,

many of such remedies do not produce wealth for a vaidya, as the

remedies require fresh juices, herbal parts, which patient can obtain

directly from Nature.

 

Nature has bestowed us with three gifts - oxygen, clean water and

fertile soil. The real development should be in terms of the increase

in these basic capitals. But the facts are different, as there has

been an increase of sixty percent in greenhouse gases in the last

forty years. Global warming results are being emphasized world

over. The use of fossil fuels (coal etc) and atomic energy is

increasing. The dazzle of electric lights and the sound of electric

comfort producing machines (include computer before you too) has

finished the common man's decision/thinking power and the production

of this energy is adding poison in the atmosphere. The effect of

these poisons on our fertility is evident.

 

The other gift of this progress is water pollution and too much

consumption of water. While a man urinates 300 ml, he uses at least

five litres of drinking water to clean the urinal in cities. In

villages, farmers cant think of such extravaganza. The hopes of the

farmer increase to get bumper crops when he spreads urea and other

chemical fertilisers in his field. He is astonished by the increasing

demand of the chemical fertilisers to get the same yield, but he is

helpless. The soil has become addicted and like an addict the soil

needs more to get the same amount of emotion. While India has been a

farming country for centuries, US farmers have been doing farming

only for three centuries. Dust storms are a new phenomenon in the

last quarter of the last century. The chemical fertilisers scatter

the living particles of soil, which hold each other due to natural

moisture and it is converted into dust. The effect of chemical

fertilisers and the pesticides has been even more disastrous on

water. These are not only poisoning the ground water, but also the

surface water. Probably the living beings have acquired the

capability to assimilate these, but it has definitely affected their

vitality, fertility, inspiration and freshness. Manufacturers of

fertilisers, pesticides, farming equipment, traders, bankers

government, and finally consumer, everyone robs only farmer. Dreams

in the form of developmental plans, loans at small interest etc are

announced every year, are you aware how much of this reaches actual

farmer and after how much delay, harassment and bribing? Farmer

burdened by debts, when he sees his land, which he regards as mother,

has become infertile, will he not be depressed as much as an

industrialist whose uninsured factory gets burnt to ashes. Farmer in

these circumstances has no option but to commit suicide.

 

After independence, farmers were migrating to cities attracted by

jobs and comfortable lifestyle. Now cities are having industries

requiring intellectuals rather than physical work. The skilled

workers have already moved to villages due to frequent strikes, lock-

outs, all arising out of politics played by few who have never

worked with their hands. Mumbai was considered Swed-ganga (river of

sweat) once upon a time, with its majority of population working in

cloth mills and other industries. Now swed-ganga is localized to

its suburban trains. Mumbai is economic capitals because of stock

market capitalization! We have disregarded the fact that richest

country in the world is having only dairy and farming as a major

industry!

 

How to compensate Nature for the cost of affluence, which Nature had

to pay during the last century? The challenge is for the social

scientists, vaidyas, humanitarian scientists and politicians. The

basic question is whether we will continue to live under the illusion

of accepting affluence as development or will we change the

definition of development? The development should have continuity and

it should not harm even a small minority. Let us examine the mega-dam

reservoirs on these lines. These projects claim to solve the water

problem - drinking water and irrigation. But for how long? The life

of reservoirs is limited due to siltation. Forty-two sq km of the

most fertile valley land is submerged because of the Tehri dam. The

same is true of Sardar Sarovar.

 

The life of Tehri dam according to the dam-builders is 100 years, but

according to independent experts it will not be more than 30 to 40

years. Other than the beautiful hill area of 42 sq km, one lakh

people will be uprooted.

 

More than this, the Meerut region, the most fertile area of western

UP, where the farmers are being given the dream of of more water to

grow sugarcane (though at the cost of foodgrains) will be devoid of

fresh top soil, which they get from the Himalayas every year. The

exponents of chemical fertilisers have given the people the false

notion that more production is only due to fertilisers and water. How

long will the fertilisers and water produce more in the absence of

fresh top soil? This is a selfish plan invades the right to life of

the coming generations in order to become prosperous. We cant be more

healthier, fertile and happy than the mother earth. All minerals,

vitamins, and calories we get are given by environment.

 

Western thinking, scientific thinking wants soil to be vitalized

by

fertilizers and living humans to be vitalized by vitamin capsules,

protein powders etc. The thinking is similar to modern medicine,

where every deficiency is to be made up with synthetic pills. One

principle of ayurveda: A food which requires more water to

digest is Vata causing food. For soil too, this remains applicable.

Chemical fertilizer requires much water, just as our iron capsules

demand. The best food for soil is cowdung and its manures. Having deprived the

soil for its proper food, soil itself is suffering from Vatic disease, which it

passes on to us in last half a century.

Organic farming can solve this problem but the human seed is already

spoiled, it may take another half century to restore its strength.

 

What should be the plan for the sustained supply of oxygen, and

maintenance of water level and the soil fertility? Its scientific

answer is through tree farming. It is also essential to meet the

increasing subsistence needs of the growing population. Tree farming

can give five to 10 times higher production from the same area. Trees

rise towards the sky and we utilise the space for production, which

is not possible in crop farming. So far seasonal fruits have been

given importance as tree products. These cannot be preserved for a

long period. So the immediate task is to find out more durable and

nourishing fruit species for different ecological zones. Science

invests cross-breeds which have less sugar content and better shelf

life. When one reduces sugar content one reduces satva also.

Among these fruits the first priority should be given to dry fruits.

In the hills, walnut and chestnut come under this category. The

second place goes to cashewnut and almond, and the third is oilseed-

giving trees like olive. It is often asked what is the alternative to

sugarcane, because without sweets not only human beings even the

deities are not satisfied. And the reply is honey. Honey is a tree-

product. The bees make hives on the trees. In the Uttranchal hills

there is an excellent flowering tree - the bird cherry, which has

been named as the 'divine' tree by the grateful hill folk. This tree

flowers in November and December when there are no flowers for the

bees to live upon. Then there are the seasonal fruit trees, about

whom everybody knows.

 

The need is to find out different species, which may give fruit

round the year. In ayurveda, herbs are mixed to reducce toxicity of one herb

with another. In trees also, there are friendships and neutral relationships.

Trees act as mothers to some parasites too. These conssiderations are important

when planning the farming. When tree products are adopted as staple food, there

will be less need of hospitals and medicinal drugs because most of

the diseases are born in our kitchens where tasty, spicy and fried

food is prepared. The noise world over that vegetables and fruits

are better than cereals also brings out this truth.

 

We are not only the children of Mother Earth - animals, birds and

other living beings are also her children. Trees producing leaf-

fodder and seeds will also be needed. Similarly trees for fuel (to

warm the houses), timber, leaf fertiliser and fibre for clothing will

have to be grown. They have been named five 'F' trees by my Guru -

food, fodder, fuel, fertiliser and fibre. Such land use will not only

conserve the basic capitals of Mother Earth - soil and water - but

will also increase these. We should create a Forest of these " F "

trees. Rainforests also offer many plant based medicines, e.g. see

book, The Healing Power of Rainforest Herbs (Square One Publishers,

Inc. Garden City, NY 11040, © Copyrighted 2004) By Leslie Taylor You

may see some extracts from this book at:

http://www.rain-tree.com/facts.htm

 

a small extract from the book:

" Many secrets and untold treasures about the medicinal plants used by

shamans, healers, and the indigenous people of the rainforest tribes

await discovery. Long regarded as hocus-pocus by science, the

empirical plant knowledge of the indigenous peoples is now thought by

many to be the Amazon's new gold " .

 

The economists have underlined the glory of the increase in capital

produced from the exploitation of the wealth of earth, but under this

glory lies the sad story of poor health of mother nature, which it

imparts to us also. With 21st century already in, we will have to

establish a permanent economy. Gandhiji was the first visionary of

this. E. F. Schumacher, the celebrated author of " Small is Beautiful "

made it a science. But there is need to give this idea the shape of a

people's movement and to adopt a lifestyle based upon it. Good

movements are already coming up.

 

We are entering a new era, with the achievements and failures of two

thousand years of experience. The policies to be developed in this

should not be the repetition of the past, but entirely new one,

which may guarantee permanent peace, happiness and satisfaction - not

prosperity alone - to all the children of Mother Earth.

 

Magic in ayurveda requires third eye for experiencing it, just as

continuous Bhakti, Tapa is needed for self realization. One needs to

go even beyond trigunas, as Lord Krishna tells to Arjuna in Geetha. Vaidyas will

have a major role to play in future, rather than

toe the line of rulers/policy makers. They should strive to restore

the glory of ayurveda, which this country appreciated about a

thousand years ago.

 

 

 

 

 

___________________________

 

If Megh Malhar Raga, Rain tree and Parjanya Yaga are mystically

effective enough to bring rains, why is it that farmers are commiting

suicides?, why large swathes of land go without rains year after

year?

 

Theove-said measures would have been a more easier approach than

all

scientific efforts put together.

 

I personally feel that there is nothing mystic in Ayurveda.

[Guest guest]

The most sophisticated and comprehensive approach to health care

amongst all the system is found in the ancient ayurveda. This science

is experiencing a renaissance at present. There have been demands to

modernize it, to rationalize it, to standardise medicine

formulations, to standradise minimum quantum of academic and/or

practical training to its practitioners etc. Another issue is

allopathic practice by ayurvedists and other non-allopaths. This is

so widespread that it is held legal too! e.g.

 

<http://www.expresshealthcaremgmt.com/20030831/legalities01.shtml>

<http://www.siu.edu/~ebl/leaflets/status.htm>

 

A tough legal fight by those who earned Diploma in Community Medical

service to obtain right to prescriptions, signing fitness and health

certificates is also interesting, how practitioners and rulers are

often seeking powers rather than good will of patients:

 

<http://www.rxpgonline.com/article698.html>

 

The picture of present ayurveda scope is being made more complex by

entries of corporate business in providing services such as panch-

karma, health advise, treatments for cosmetic effects etc.

Corporates, with their long fore-sight are gradually acquiring

ayurvedic drug business, seeing degenerating hold of modern medicine

on health care field. Seeking patents or brand equity to slightly

altered traditional drugs appears as a possible motive. Creating

panchkarma, treatment and dispensing units similar to speciality

hospitals of allopathy may attract big crowds. All this is likely to

strengthen the image of ayurveda as perceived by world, but

unfortunately, is likely to move traditional prescribing and

formulating Vaidya to a far distance from the patient. The magic of

touch by the vaidya is where the ayurvedic healing starts. This

principle inherent in ayurveda and recognized equally well by

acupressure, reiki science etc, is distinctly absent in modern

science. Modren science where touch is through electronic sensors and

radiation from scanning equipment. The patient specific formulation

is likely to go in history. Home remedies will become as distant from

the market, as is homebirth from hospital birth.

 

The magic, mysticism in ayurveda can only be appreciated by studying

it in depth. And to study its depth, it may be better to go from a

familiar platform, language. A comparison of ayurveda and modern

mainstream science (which most governments support), will bring out

distinct differences in their methodologies, origins, curative

approaches, and theories which cause disease. The reason for this

comparison is that modern science influenced vaidyas negate the magic

of ayurveda. Secondly, most of them are attracted to practice

allopathy. Modern medicine has apparently tried to replace

superstition and " folk " medicine, in comparison to ayurvedic science.

This has influenced the present generation into thinking that

ayurveda is as rigid and systematic, transferable as modern science.

However, on deep study, modern science could be viewed as but an

extension of the guesswork and superstition it is thought to have

replaced-a mere poking in the dark, unfortunately, at the expense of

our planet and its life forms.

 

The great science ayurveda was practically lost mainly due to

foreign rule; it created a mentality that, incidentally, the

allopathic mind-set gives rise to. Foreign domination lasted in India

for over 1,000 years ending with the British Raj. Though it formally

ended with the British, we are yet to reconstruct its great history,

and in the meantime it continues to suffer from subtle foreign

academic domination. A small story may illustrate this point.

 

 

Vaidya Chaitanya was spending a week in city with his brilliant

friend Dr. Modern, who is teaching the ayurveda in college. Suffering

from summer heat, Vaidya wishes to drink cold water. Doctor asks him

to take the ice cubes from fridge and make cold water. Vaidya takes

the cubes and puts them in the boiling water on stove. When ice melts

and water is hot, he exclaims,

 

" Lord Dhanvantari, even ice is imitation in Modern times. Water is

not becoming Cold! "

 

" How it will become cold, the stove is heating the water in the

vessel, Oh you remained a villager only, should take some basic

science courses " , said Dr. Modern.

 

" But yesterday you were giving Iron injections to a patient with

High pitta vitiation. If Iron injection can cause blood to increase

its Ranjak tatwa while withstanding pitta heat, I thought ice can

cool water under heat of the stove! "

 

This simple principle is forgotten by many modern ayurvedists, due

to lack of proper study of fundamentals. Whole of ayurveda hinges on

three point support of Vata-Kapha and Pitta. A hue and cry is raised

when some suggestions are made based on symptoms and other details,

it is conveniently forgotten that an institute started by a well

known Vaidya keeps posting an advertisement for its ayurvedic

diagnosis software and short term courses giving a glimpse of

ayurveda. If a communication on the net or online consultation cant

provide diagnosis, will software CD ? All principles of ayurveda are

conveniently brushed aside for the sake of modernization, even by

academic institutions of highly discussed standing. The standing

itself appears to be cascade effect. A cursory glance at various

messages posted at this group by Vaidyas reveals their blinding by

modern science view. If one uses modern science knowledge to explain

an ayurvedic truth, it is good, but if tomorrow science changes its

stance, ayurvedic truth can not become false, which must be borne in

mind.

 

Since initial rulers of our country were trained in an environment

influenced by modern rationalist science, the world academic

community continues to postulate a primarily western view of cultural

and scientific evolution. The dominace of W.H.O. on our health

policies may be a good example for this statement. The view has

forced on us the liberalization out of economic interests. Current

upsurge of interest in ayurvedic science in west does not arise out

of romance with India and her history as it is a groping for meaning

of life in a world dominated by self centered unfulfillment and even

terror about future of humanity served by modern science. Ayurvedic

ancient treatment system, offers a well thought-out world view which,

if put into practice, can do much to remedy our modern-day maladies:

biological, psychological, social, environmental, and spiritual.

To compare these two methodologies, let us briefly examine the Vedic

methodology. The well founded methodology used by acharyas allowed

them to understand the mysteries of life, both spiritual and

material. Other than a thorough knowledge of the life processes,

they were able to analyze and determine the medicinal value of

plants, minerals, and animals, long before the invention of

microscopes, analytical chemistry, and other tools of the mainstream

school. In contrast, the Western scientific method, which was not

developed fully until the time when India had already fallen under

foreign rule long after the Vedic age, is clearly inferior. As stated

earlier, it is but an extension of the guesswork and superstition it

is thought to have replaced-a mere poking in the dark, unfortunately,

at the expense of our planet and its life forms.

 

This will be discussed at length next week. In subsequent posts,

author would try to bring out how some of the principles of logic

built in into the western framework by Aristotle and others, were

applied by acharyas in a very subtle mystical way centuries ago,

while comparing entities in living world across a spectrum of species

differing a lot. Such principles are being used by Vaidyas even

today, to add new successful medicines, which do not exist in ancient

texts.

 

ayurveda , " yogi_nityanand "

<yogi_nityanand wrote:

>

> Ayurveda, being the science of living in harmony with the nature, a

> vaidya should not just be a medicine/healing procedure prescribing

intellectual, but

> should know the entire bio-dynamics of nature.

[Guest guest]

looking forward to more of your eloquence on the power of ayurveda and the

missing links. thank you.

 

namaskar,

 

Raja Gursahani

rajagursahani

[Guest guest]

In this continuation post, we investigate the superiority of

ayurvedic framework of health care over the most competitive modern

science. This superiority is due to the the spiritual essense of

ayurveda on which it is properly founded. This type of foundation is

not enjoyed by any other method of alternative health care.

 

Hue and cry is often made that ayurveda is not a evidence based

system. If you open any medical journal, one can see that the modern

science approach is based upon three steps: 1) hypothesis, 2)

experimentation and observation, and 3) theory or conclusion.

Ayurveda, on the other hand, uses three proofs two of which cover

entirely the ground encompassed by the modern scientific method. This

leaves a third type of evidence at the disposal of the Ayurvedic

scientist, giving him a decisive edge over his modern counterpart.

This third means of acquiring knowledge takes us to the heart of the

difference between these two approaches.

 

The first limb of the Vedic means for arriving at truth is

pratyaksha, or direct sense perception, including the observations of

others. The second is anuman or logical inference based on

transferability of relationship. i.e. if A=B and B=C then A=C.

Anuman is further supported by agreement in presence, agreement in

absence, and non-observance of the contrary. Lastly and most

importantly comes " aptopadesh " , or hearing from authoritative

sources, i.e. saints or realized souls, for whom there is an

observable criteria, and revealed scriptures, which are the writing

of previous saints. This also includes simple home remedies which

did not warrant any discussions or recording, and were accepted by

generation after generation. It is interesting that this source of knowledge is

not subject scientific evaluation (like in drug trials) nor ever argued about

the accuracy. On the other hand, the home remedy itself may differ in contents

or relative proportion from one home to another or one region to next. This

aptopadesh is what make s ayurveda a little mystique to science mindset.

 

Before we go further it is essential to know basic conceps and

conceptual framework of Ayurvedic science. Basic premise in

Ayurveda is that the health of the soul is primary, and everything

else revolves around that ultimate state of well-being. Because it

has a clear conception of consciousness, intellect, mind, and body,

understanding them to be distinct hierarchical realities which evolve

from the supreme consciousness to individual consciousness on down,

this science is well-equipped to care for all states of disease.

Physical, mental, emotional, social, and environmental diseases are

all within its scope.

 

On the level of physical health, which is the primary if not

exclusive concern of allopathy, ayurvedic scientists were at least as

competent as modern allopaths in dealing with any ailment, including

the necessity of surgical operations, which were done under herbal

anasthetic. The accomplishments in the allopathic surgical field (C-

section is maximum numbers) are touted as some of the greatest

medical achievements of our time. Ayurvedic surgical insights are

recorded in the Shushruta Samhita (1000 B.C.). Any number of modern-

day operations, from routine hernia removals to complex organ

transplants are mentioned therein. These, however, were not the pride

of Ayurvedic treatments. They were last resort measures that were

necessary only a fraction of the time in comparison to our modern

medical practice statistics. This was so because of other advances in

ayurvedic treatments and the world view that such holistic treatments

are part of- one in which nonviolence is held as an esteemed virtue

to be cultivated by all.

 

The acharyas divided living beings into two broad

categories: " moving " - humans, animals, birds, aquatics, etc.-and " non-

moving, " which included plants, and stones. This prevented such

misconceptions as the " animal-metabolism " theory of Hippocrates, and

the serious Descartian miscalculation that animals were little more

than machines. The acharyas understood the nature of consciousness

and biological life processes in such a thorough way that not only

could every substance produced by the animal, mineral, and plant

kingdom be included in the materia medica, but also it allowed for

the development of branches of ayurvedic medicine, which include the

treatment of disease in animals and plants. For instance see how a

tree was saved from a cancer tumor (Post# 4456) . The compassion of

the acharyas was such that they discouraged not only the exploitation

of the animal kingdom, but the exploitation of the plant and mineral

kingdoms as well, thus preventing the type of environmental crisis

that Western science has brought upon us.

 

To bring the differences between modern science and ayurveda's

unifying conceptual framework, let us look at building blocks first.

The basic psychosomatic life forces are delineated as vata, pitta,

and kapha, or tridosha, provide the overall conceptual framework upon

which to build a complete understanding of the living world. The

dosha-dhatus are: 1) vata, which involves the breath or vital airs;

2) pitta, the bodily fires; and 3) kapha, which involves the bodily

fluids. These were translated into English hundreds of years ago as

wind, bile, and mucous. These three psycho-biological complexes are

present in every living being, and health is said to be a perfect

balance of all three. Doshas are not the material entity and are a

conglomeration of a set of qualities on action. These are not

physical entities like electromagnetic forces. Nor they are

measurable through scientific equipment. That presents no problem as

all biological assessments can be made based on pulse and other

responses of marma points, physical and mental symptoms too.

 

Guna is the assessment of dosha. And it is more subjective in

expression commensurate with every vaidyas training and practice. It

is here that mysticism of ayurveda lies hidden. For those who treat

based on symptoms alone, or based on modern science parameters, the

magic will remain hidden. E.g. in message number 11579, after

visiting six ayurveds including one of international repute for pulse

diagnosis, cure is just an ear away; look at what patient concludes:

" i only wish a ayurveda doctor had told me about this rather than my

cousin who has learned this by experimenting. or some doctor would

have told me this so i could have suffered less! "

 

The tridosha are the basic building blocks of life, and they make up

the hierarchical complex called sapta-dhatu, or the seven tissues: 1)

Rasa(food nutrients), 2) Rakta(blood), 3) Mamsa(flesh), 4) Med(fat

and connecting tissues), 5) (Asthi) bone, nails, 6) Majja(bone marrow

and cerebro-spinal fluid), and 7) Veerya (semen or ovum). Besides

dosha-dhatu and sapta-dhatu, a third dhatu: rasadhatu is described,

the system of rasas or tastes. The rasas, which are six in number,

are derived from foods and the environment. They nourish the bodily

tissues in different ways and form the basis for ayurvedic diet

science and herbal science. These six tastes-sweet, sour, salty,

pungent, bitter, and astringent—determine the nutritional value of

foods and the medicinal effects of herbs, which are considered

concentrated foods. These three systems-dosha-dhatu, sapta-dhatu, and

rasa-dhatu are foundational to all ayurvedic understanding. The

tridosha framework, which determines the individual constitution of

each and every person, causes the vaidya to not only deal with every

patient as a unique individual, but every disease as a unique

disturbance. It is noteworthy that despite use of this model makes understanding

ayurveda simple to the persons who can grasp the ideas by cognitive

intelligence, there are few exceptions too, which vaidya has to always keep in

mind.

 

All these systems are understood within the conception of the

triguna, which views the phenomenal world in terms of its three

principal modes of influence: sattva (clarity), rajas (passion), and

tamas (darkness). These trimodal influences—the five gross elements,

ether (space), air, fire, water, and earth—and the subtle elements of

mind, intellect, and material ego(spirit) comprise our biological and

psychic bodies, and the entire world of material experience. When a

person attains equilibrium in bodies other than biological, the

disease gets defeated, as experienced by patient in post# 11579.

 

The post will be continued next week.

 

 

____________________

The most sophisticated and comprehensive approach to health care

amongst all the system is found in the ancient ayurveda.

[Guest guest]

This is a continuation post, investigating superiority of ayurvedic

science over the conventional medical science. Earlier posts in this

series are posted at #11511, 12502, 12617. In this post we continue

the discussion further.

 

The phenomenal success of allopathy in last century is a bubble. If

there is any conceptual framework in allopathy from which its

successes arise, it is the simplistic idea that all life is reducible

to biochemical and ultimately molecular processes. This is opposed to

ayurveda's acceptance of a hierarchical structure of realities

culminating in the divine. Although allopathy's view is well formed,

it has come about as a result of experimentation; it does not rest on

a secure foundation of a fixed conceptual framework, but formulates

concepts to serve the conclusions of ongoing experimentation. The

scientific papers in journals which discuss conclusions of clinical

trials will serve as examples. Even ayurvedic experimentation carried

out for preparing theses and dissertations will fall in this category

many a time. This is the result of impact of western education model

adopted by policy makers who formulated ayurvedic educational format.

While ayurvedic understanding works from a broad base down to

specifics, allopathy works backwards, coming up from the collection

of data and phenomenon from which larger conclusions are then drawn—a

clearly speculative, inferior approach.

 

The problem here is twofold; one, a view based solely on

experimentally derived data is one that is subject to change when new

and even contradictory data arises through subsequent

experimentation, which is endless in this system. This unstable

structure can totter at any time, and thus it would be difficult to

build a stable society upon it. Entire schools of medical education,

for example, and funding for all sorts of projects in a particular

direction would be risky ventures. Everything could change in the

instance that conflicting verifiable data arises. Although it seems

laudable theoretically to experiment, go forward, and be prepared to

change direction at any time, it is highly impractical on a societal

level. This brings us to the second problem, which is that consistent

data does arise regularly, challenging the existing paradigm.

(Vaccines is a well known area). But due to the fact that there is so

much at stake, it is often ignored (statistical theories ignore small

departures), or experimentation loses its objectivity in as much as

it continues with a view to produce only data that conforms with the

existing world view. In other words speculation, which is what modern

medicine is seeded in, invariably lends to loss of integrity, ghost

written literature, manipulated data etc. Ironically, it is often

billed as the noble pursuit of truth.

 

While experimentation is a valid means of acquiring relative

knowledge, but it must be conducted within a global framework which

includes structured knowledge termed Top-down approach in software

technology, in order that it not degenerate into self-deception.

Experimentation conducted within the ayurvedic tradition must either

reject or accept evidence based on whether it is or is not

contradictory to top down structured knowledge, the spiritual world

view and the relationship of the individual to his creator.

 

The intuitive or divine origin of the ayurvedic tradition opposes the

blind prodding of dead matter that makes up experimental Western

medicine. While experimentation is an important part of " evidence " ,

in the ayurvedic tradition it is carried on within a larger

conceptual framework based upon descending knowledge. Again, Western

medicine is just a collection of identified systems, symptoms, and

results lacking any guidance from higher intelligence. If we take

causes for diseases, in ayurveda, at least lifestyle and grahas are

indicated, while in modern medicine, causes for most diseases are

unknown, leave aside the sure shot treatments. The ayurvedic

tradition descends from higher intelligence, and is not subject, at

least from the start, to the faults of conditioned human reason. The

allopathic approach is much more akin to the superstitious medicine

of uncivilized peoples than is the ayurvedic tradition, although

modern medicine men would have it seem otherwise. Here the unbiased

will have to ask themselves: " Is there perfect knowledge? " If the

answer is " no, " then we may as well stop there. But Western thinking

assumes that there is perfect knowledge to which we can evolve, while

the questionable means of evolution involves the utilization of

imperfect instruments and human frailties.

 

Vedic science also admits to perfect knowledge, but being that it is

perfect, that knowledge is considered superior to mankind, and thus

human society can attain it only if it chooses to reveal itself.

Although the knowledge of the ayurvedic tradition is basically

secular, dealing with the phenomenal world, the conception of the

material world is one that descends from the spiritual plane.

 

Allopathy's rational methodology arose as a reaction to irrational

European reliance on incantations and superstition that could be

considered pre-rational spiritual sentiments, or a vitiated form of

the rational spirituality of ancient India. It is an overreaction to

unscientific medicine and pseudo-spirituality, neither of which are

elements of ayurvedic teachings. It sprang not from the spiritual

platform, but the speculative mental fabric of " religious " men of the

time. Although the founding fathers of the new European era of

reason " believed in God, " their spiritual premise was so weak that

they could not foresee that the new concepts they introduced would

develop into the greatest nemesis of their ill-conceived

spirituality. Not so for rational Vedic spirituality, however, which

even today is having an impact on many of the world's greatest

scientific minds, as is its subsidiary, the ayurvedic teachings.

Such teachings are paradigmatically different from the neo-

Aristotelean paradigm reigning in Europe before the reactionary

advent of modern medicine. While modern medicine's votaries sought to

secure an experimentally testable method to replace ad hoc medicine,

ayurvedic vaidyas (physicians) were employing their own scientific,

experimentally testable methodology and divine insight within the

dhatudosha framework.

 

Although modern medicine is credited with " successfully " treating

infectious disease, it may really only have succeeded in causing what

is now called chronic disease, which in turn it does not know how to

treat. Because it arises as a reaction to another form of ignorance,

it is only a half-truth at best. Reactionary solutions are never

complete solutions. A Hegelian synthesis has yet to appear to balance

the antithetical movement of modern medicine and science. Many

persons in the West are now attempting to resurrect Eastern healing

systems and interface them with allopathy in such a synthesis.

Although this idea will be explored in later post, Eastern medicine

is foundationally different from modern medicine, which makes such a

synthesis almost impossible. Of the two foundations, the structural

composition of conventional medical knowledge in the West rests on an

enormous yet flimsy infrastructure of experimental achievements. Thus

it lacks the comprehensive aura of true medical wisdom. To cite an

example look at the post on reliability of mammograms (Post#12684).

The heart pain to a traditional vaidya comes when an ayurveda teacher

praises cancer detection methods of modern science(Post#10317), praises modern

diagnostics (Post# 10440) or feels modern doctors may be able to offer better

diagnosis(Post#10387). Deep rooted respect for modern science becomes more

obvious in posts 11104, 11219, 11415, 11431, 11444, 11834. When one operates

within the boundaries of ayurveda confined by legal aspects, this result is

unavoidable.

 

This post will continue next week.

 

________________

In this continuation post, we investigate the superiority of

ayurvedic framework of health care over the most competitive modern

science. This superiority is due to the the spiritual essense of

ayurveda on which it is properly founded.

[Guest guest]

This is a continuation post, investigating superiority of ayurvedic

science over the conventional medical science and how ayurveda truly

integrates science and spirituality. If one meditates on how ayurveda

would have been born, then the meaning of this statement becomes

clear. Earlier posts in this series are posted at #11511, 12502,

12617, 12695. In this post we continue the discussion further. The

differences in these two approaches start from the theories of disease

genesis.

 

Eastern and Western approaches to disease causation are fundamentally

different from each other and for that matter also as to what

actually constitutes disease. In the Charaka Samhita, an authoritative

ayurvedic text, we find:

 

" As the age of truth declines, some people find themselves in

possession of too much adana (greed), which leads to gaurava

(heaviness in the body and mind). This condition leads to shrama

(lethargy), which leads to alasya (laziness). Laziness leads to

sanchaya or hoarding, which leads to parigraha or capturing what

belongs to others. Parigraha leads to further greed and avarice

(lobha). This chain of demoralized actions continues through

treachery, falsehood, uncurbed desires, anger and wrath, vanity,

hatred, cruelty, shock, fear, distress, sorrow, and anxiety. Then the

bodies and the minds of the people deteriorate and become easy prey to

disease. Thus even the span of life is shortened. "

 

Further, Charaka describes an interesting condition he calls the

epidemic of arms: " When greed, anger, avarice, pride, and vanity hold

sway over people's minds, they, despising the weak and irrespective of

the victim being their own kith and kin, take to invading and

destroying each other. " Thus the impact of immoral and improper action

on disease causation is clearly indicated in the ayurvedic tradition.

We may compare the total population responsible for inventing,

manufacturing and distributing/dispensing allopathic drugs and

treatments such as surgery, to the population in the mind of Charaka.

Charaka goes on to describe other causative factors, linking the

overall mental, physical, and moral health of the people with the

moral integrity of the heads of the family, village, city, state, and

nation. We may draw parallel with the behaviour of present health

organizations, administrators etc

 

The Western medical system lacks a complete causative theory.

Ayurvedas doctrine of karma, a well-developed and reasonable concept,

which, simply put, extends the atomic notion that each action has an

equal and opposite reaction into the moral realm, deserves to be

distanced with dignity from the popular simplistic understanding of

its principles often appearing on the lips of T.V. hosts in jest. This

is especially so when at the same time biomedicine is now at an

impasse on account of its primitive causation dogma, a theory that if

really thought out could certainly bring a few laughs. Obvious

causative influences—psychological, social, environmental, etc.—can

not be admitted as such due to the reductionist world view of

allopathy. But can any sane person continue to insist that the mind,

the environment, and social circumstances do not directly influence

our physiology or, worse still, insist that a hierarchical reality

above the physical plane does not exist at all? In the light of these

thoughts, many posts at ayurveda which connect the disease root

to the thoughts in the mind of the patient are heartening to read.

Some of the western practitioners like Dr Hamer have used this basic

model successfully. What they had to face while defending the truth is

another tragic story.

 

According to allopathy, disease is a result of invading organisms,

metabolic imbalances, tissue degeneration, etc. In the model of

infectious disease, for example, the invading agent is to be tracked

down and killed. This approach is genocidal; it attempts to annihilate

entire species of the vast microscopic world. According to the

ayurvedic tradition, disease is an imbalance in nature, there is no

question of killing. Free from the folly of attempting to kill

everything, the ayurvedic tradition recognizes the inscrutable will of

the Supreme, and the right to life of even the micro-organisms. The

attack-and-destroy methods of modern medicine are as foreign to the

rishis of India as the modern battlefield is to their peaceful

hermitages. What is the chance of allopathy achieving its goal of a

germ-proof world, anyway? At present modern science is creating new

germs, or the conditions which give rise to the appearance of

increasingly resistant strains of viruses and bacteria. Thus the

greatest causal factor of disease in allopathy may well be itself.

An example for above statements can be obtained by just doing a search

on side effects of hypertension medication, which include even sudden

heart arrest! And Vaccines has been a very interesting class of

allopathic products, insuring the life of all the drug manufacturers

and practitioners without any premium payments!

 

The post will be continued next week.

 

______________

 

> The phenomenal success of allopathy in last century is a bubble. If

> there is any conceptual framework in allopathy from which its

> successes arise, it is the simplistic idea that all life is reducible

> to biochemical and ultimately molecular processes.

[Guest guest]

ayurveda , " yogi_nityanand "

<yogi_nityanand wrote:

> " When greed, anger, avarice, pride, and vanity hold

> sway over people's minds, they, despising the weak and irrespective of

> the victim being their own kith and kin, take to invading and

> destroying each other. " Thus the impact of immoral and improper action

> on disease causation is clearly indicated in the ayurvedic tradition.

 

What Charaka imagined, applies to even modern medicine!

 

http://www.crimelibrary.com/notorious_murders/angels/dr_jayant_patel/ind\

ex.html

 

Several related stories of genocide are included on this site.

[Guest guest]

This post is a continuation of post 12770, investigating superiority

of ayurvedic science over the conventional medical science and how

ayurveda truly integrates science and spirituality.

 

In last few posts, several of the shortcomings of modern medicine

were highlighted. This treatment of the ayurvedic tradition by modern

medical advocates justifies this approach. However, in present

scenario, what the world needs is something more than that. Modern

medicine has fed the modern world the pill of propaganda to the point

of mass addiction, even Ayurvedic practitioners are included here

(Post#12899). Thus many of us need to be jolted from our firm faith

in a system of medicine that is far from perfect. At the same time

the criticism of allopathy comes on the heels of considerable

discontent with modern medicine, both from the ranks of alternative

medicine and allopathic quarters as well. Many victims of the modern

medicine are to found in the family members of the practitioners

themselves. That modern medicine needs help is no secret.

The last decade has seen a tremendous interest in alternative

medicine, the ayurvedic tradition in particular receiving attention.

The reasons for this are varied, from the ecconomics of costly

research (with objectives of evidence based medicine) involved in

allopathy, including the necessity of importation driving communities

away from desireable self sufficiency, to the side effects of drugs,

which in turn require more drugs ad infinitum. The doctor/patient

relationship is also at a low ebb in allopathy, and many people are

seeking more personal care and participation in cure.

 

Unknown to many is the fact that modern medicine has paid

considerable attention to the ayurvedic tradition in search of

medicinal plants from which to extract new and effective drugs. A

number of world agencies have pinned their faith in traditional

medicine including the ayurvedic tradition. WHO, UNIDO, and UNESCO

all have recognized the importance of medicinal plants, encouraging

research so that herbal medicines can be put to more efficient use. A

convincing statistical presentation could be put forward such that

one would think that the ayurvedic and other traditional medicines

are having a major impact on modern medicine. Yet almost all of the

interest in the ayurvedic tradition in the allopathic medical

community is aimed at finding herbal remedies, and the soul does not

rest in herbal formulas. Its value is being determined today in

allopathic quarters largely, if not entirely, through the measured

effectiveness of its recommended medicinal plants, which allopathy

uses in suppressing the " findings " of disease. Little if any

consideration is being given to the philosophy of the ayurvedic

tradition. But it is in the investigation of it's conceptual

framework, its philosophical underpinnings, that hope for an improved

medical care system for our modern world lies, not in adding herbal

formulas to the edifice of allopathy. If there is to be any merger of

these two medical traditions, it can only be one in which the broader

foundation of the ayurvedic tradition is complimented by various

experimental findings of allopathy, not vice versa. The philosophy of

using modern diagnostic techniques for defining diseases whose names

are framed by modern medicine represents inverse integration or

degradation of ayurvedic philosophies. Can any diagnostics define the

disease parameters in terms of ayurvedic dosha-dhatu system?

 

It is no longer permissible to ignore the diseased condition of our

environment, social conditions, and mental states, and continue to

extol the virtues of our system of medicine. Modern medicine is

shortsighted and narrow in its focus. In the long run, now some 50

years down the road, the scales are tipping; modern medicine may

ultimately do more harm than good. Although concerns for conditions

which lay outside the sphere of allopathy—but which allopathy

contributes to negatively nonetheless-are being mobilized, it is

questionable just how much of a change they can effect. The

comprehensive world view of which the ayurvedic tradition is a part—a

rationally spiritual one—may therefore be worth attempting to

resurrect. This is especially so when at the same time interest in

Eastern medicine and philosophy is surfacing in many Western

scientific circles. If one questions just how much of this ancient

science can be revived, the answer lies in the fact that it is

descending knowledge. It can be revived in proportion to our

realization of our utter necessity for higher guidance, to which

Divinity is so sympathetic, lost as we are in a maze of guesswork.

An exhaustive comparison of these two medical traditions is a study

well worth undertaking. From its methodology to its conceptual

framework, consideration of origins, disease causation theory, and

approaches to cure, the ayurvedic tradition has much to offer.

 

The broader scope of Eastern medicine is hard to deny, and the

ayurvedic tradition is clearly the mother of all Eastern medical

disciplines, including Chinese and Tibetan medicine. If it appears to

fall short on account of the advances in specialized fields of

allopathy, that may in fact be to its credit. Implementation of the

world view of the ayurvedic tradition could very well diminish the

need for many of the " advancements " of allopathy.

 

The ayurvedic tradition is not on the same level as pre-industrial

revolution medical developments in Europe, as many would like us to

think. In fact, all of Europe owes an intellectual debt to India. Had

this been recognized long ago, the development of European medicine,

and science in general could perhaps have avoided the long detour

they have taken in the form of modern science and medicine.

 

The post is concluded. Thanks for your attention.