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Ayurveda (Devanagari: आयुर्वेद ) or ayurvedic medicine is a from of traditional medicine in use primarily in the Indian subcontinent. The word "Ayurveda" is a tatpurusha compound of Template:IAST "life" and Template:IAST "knowledge", and would roughly translate as the "Science of Life". ^[1] Ayurveda deals with the measures of healthy living, along with therapeutic measures that relate to physical, mental, social and spiritual harmony. Ayurveda is also one among the few traditional systems of medicine involving surgery.^[2]

Ayurveda was first described by Agnivesha, in his book Agnivesh tantra. The book was later revised by Charaka, and renamed to Charaka Samhitā.Template:Citation needed Other early texts of Ayurveda include the Charaka Samhitā and the Sushruta Samhitā, which served as textual material in the ancient Universities of Takshashila and Nalanda. ^[1] The texts are believed to have been written around the beginning of the Common Era, and is based on a holistic approach rooted in earlier Vedic culture. Its conspicuous use of the word veda, or knowledge, reveals its role in early Hinduism and describes its hallowed place in India. Hindus consider a divine origin of Ayurvedic medical sciences from Lord Brahma.^[2]

نيوليک 1 History of Ayurveda 2 Development of Ayurveda 3 Brhat Trayi (The Greater Triad) 4 After Brhat Trayi 5 Teachings of Ayurveda 6 Ashtang Ayurveda : Eight Sections of Ayurveda 7 Qualities 8 The Five Elements 9 Maulik Siddhant : Basic Principles 10 Doshas: Aetiological factors of Ayurveda 10.1 Vata 10.2 Pitta 10.3 Kapha 11 A Primer for a Biochemical Understanding 11.1 Ayurvedic Methods versus Biochemical Methods of Inquiry 11.2 An "Element" as a State of Matter 11.3 Tejas as Oxidation-Reduction 11.4 Towards a western understanding of "Dosha" 11.5 Kapha: an example of trying to understand a Dosha Biochemically 12 Tridosha existence in Human body 13 Tridosha Bhed : The Physiological Basis Of Diseases According To Ayurveda 13.1 Short details of vata five kinds 13.2 Pitta-bhed 13.3 Kaphha bhed 14 Sapta Dhatu: The Pathological Basis Of Diseases According To Ayurveda 15 Malas : The Catabolic Products 16 Agni : Digestive Fire 17 Oaj : Vital power / Vital Force 18 Panchakarma 19 Ingredients in Ayurvedaic Medicine 20 Aushadhi Nirman Shala : Ayurvedaic Pharmacy : Ayurvedic Medicaments 21 Nighantu : Ayurvedic Materia Medica 22 Historically 23 Today 24 Ayurveda after Independence 25 Research : New Inventions : Innovations 25.1 Electro-Tridosha-Graphy (ETG) 25.2 Ayurvedaic Herbs in Western Medicine 25.3 Ayurvedaic Practitioners 26 See also 27 Notes 28 Partial bibliography 29 External links

[سمادول] History of Ayurveda

Documented references to the origin of Ayurveda are not available. The age of Ayurveda is established via correlation and circumstantial evidences. Ayurveda was first described by Agnivesha, in his book Agnivesh tantra, which were written during Vedic times. The book was later revised by Charaka, and renamed to Charaka Samhitā.Template:Citation needed Other early texts of Ayurveda include the Charaka Samhitā and the Sushruta Samhitā^[1] The system was orally transferred via the Gurukul system until a script came into existence.

Earlier scripts were written on materials such as Taalpatra, Bhojapatra, which decayed in course of time. Then script was later written on stone and copper sheets. In Atharvaveda, Ayurveda verses are written, by which it is assumed that Ayurveda is as old as the Vedas. Template:Citation needed But the actual age of the Ayurvedic practice is difficult to establish because it was practiced by the tribes living in the small groups, then the concept came to the general populace, and gradually took shape as a mode of health care system.

Hinduism attributes the genesis of Ayurveda to several theories in which the knowledge is theorised to have been passed on from person to person . According to Charaka Samhita, the Hindu God Brahma transferred the Ayurvedic teachings and knowledge to Jatukarna, Bhel, Parashar, Hareeta and Ksharpani, via the following chronological order: Brahma → Daksha Prajapati → Ashwani kumar → Indra → Bhardwaj → Atreya Punarvasu → Agnivesh → Bhel, Parashar, Hareeta and Ksharpani. However, according to Sushruta Samhita Bramha transferred the knowledge via the following chronological order: Brahma → Daksha Prajapati → Ashwani Kumar → Indra → Dhanvantari → Aupdhenav, Vaitaran, Aurabhra , Pushklavata, Karveerya, Gopur Rakshit and Sushruta. In another view, accroding to Kashyap Samhita, Brahma transferred the knowledge to via Ashwini Kumara to Indra, thereby to Vashishta via Kashyapa and Atri, Bhrigu etc; lastly among them Atri transferred the knowledge to his son and his pupils subsequently.

[سمادول] Development of Ayurveda

Ayurveda was practiced during the time of the time of the Buddha (around 520 BC) , and in this period the Ayurvedic practitioners were commonly using Mercuric-sulphur combination based medicines.^[3] In this period Mercury and sulphur and other metals were used in conjunction with herbs to prepare the different medications. An important Ayurvedic practicionner of this period was Nagarjuna, a Buddhist herbologist, famous for inventing various new drugs for the treatment of ailments. Nagarjuna was accompanied by Surananda, Nagbodhi, Yashodhana, Nityanatha, Govinda, Anantdev, Vagbhatta etc. The knowledge of Ayurveda progressed a lot during this period; and is therefore termed as the Golden Period of Ayurveda.^{[citation needed]}

After emerging victorious at the Kalinga war, Emperor Ashoka (304 BC-232 BC) influenced by the Buddhist teachings, banned any bloodshed in his kingdom in 250 BC. Therefore many Ayurveda practitioners, who were practicing surgery along with medicine, left the surgical intervention and adopted totally new medicinal treatments. In this period, Ayurveda flourished with the invention of new drugs, new methodology and new innovations. The practice of the accompanying surgery slowly died out.^{[citation needed]}

During the regime of Chandragupta Maurya (375-415 AD), Ayurveda was in the main stream of progress, and continued till the invasion of Alexander, the Mughals and the English.

During the last 1100 years were the crucial period for the survival of Ayurveda. Because Ayurveda was understood to be the traditional "science of life", it was preserved and saved by the people of India.

[سمادول] Brhat Trayi (The Greater Triad)

Template:Cleanup-date Template:Unreferenced The Charka and Sushruta Samhitās are compendiums of two traditions rather than texts written by single authors. A third tradition is that of the Kāshyapas. Some Ayurvedaic plant remedies of 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 Ayurvedaic 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 8^th 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.

[سمادول] After Brhat Trayi

At one time, it was believed that those who read and fully understood the contents of Vriddha Trayi and the Brhat Trayi, were good practitioners of Ayurveda. The story of the legendary Ayurvedaic practitioner Vāgbhata lived during the time of the epic Mahabharata and was the chief physician of king Yudhisthir. Most believe that the author of the Ashtānga Samgraha was born before 200 AD and is properly known as Vāgbhata the 1^st. Another man named Vāgbhata (who was born about 100 BC) recomposed the , including the writtings of Charak, Sushruta under a new title Astang Hridaya.

Living some time after Vāgbhata was another legendary Ayurvedaic physician known as Vangsen. Myths place him in ancient Bengal where he wrote a classic Ayurvedaic book, simply called Vangsen. The book is written in easy and understandable language and adds many new chapters to the previous texts.

After Vangsen, a scholar by the name of Madhavacharya composed the book, Madhav Nidan. He is thought to have been the prime minister for the king of Vijay Nagar (a state which existed in southern India before Independence). Madhav Nidan is widely considered the best Ayurvedaic book for disease diagnosis. (Although it understandably does not contain the description of some modern diseases.)

After Madhav Nidan, the next in line of famous Ayurvedaic books Bhav Prakash was written during the time that the Portuguese first came to India in 1498 by a man named Bhav Mishra of Madras (now known as Chennai). The period in which he wrote can be pinpointed so accurately because in the Bhav Prakash, he described the symptoms of a disease called "Phirang" [ Gonorrhoea and Syphilis],which was introduced to the subcontinent through contact with the Europeans. ("Phirangi" was the word used to describe Europeans in India.) Bhav Mishra's other contribution to Ayurvedaic medicine was the introduction of pulse examination / pulse diagnosis. His reputation as an excellent Ayurvedaic doctor lives on because he began and introduced so many effective methods of controlling and curing diseases.

Many writers after Bhav Mishra contributed to Ayurvedaic literature. Among them Sharangdhar,Chakra Dutta, Vaidya Vinod, Vaidya Vamanotsava, Bhaisajya Ratnawali, and the great Lolimb Raj, who wrote the Vaidya Jeevan in verse form. The first lines of the verses of the Vaidya Jeevan are addressed to the author's "beloved," while the rest of the verse has contains information about curing a disease.

About 200 years ago, Pranacharya Shri Sadanand Sharma wrote the Ras Tarangini, which was the "base book" for modernizing Ayurvedai practices. In this book, advances in chemistry ares included. The book describes the use of many chemical substances as medicine and their successful uses. Upon considering the advice of this book, Ayurvedaic practitioners began to process the traditional herbs in a new manner. Ayurvedaic herbs in sulphate, nitrate, muriate, phosphate and nitromuriate forms. Sarpagandha [Latin: Rauwolfia Serpentina Muriate, Sarpagandha Sulphate, Sarpagandha Phosphate,Sarpagandha Nitrate, Sarpagandha nitromuriate and many others have been prepared and tested on the patient successfully and effectively. Ras Tarangini mentiones "Shankhadrav", which is a medicine used internally and externally in many disease conditions. Shankhadrav-based herbal medicine, invented by an Indian physician is well appreciated by the National Innovation Foundation, Ahamdabad, India.

[سمادول] Teachings of Ayurveda

Ayurveda teaches two main principles:

• Preservation of health - how to maintain health and what to do to keep the human body healthy and fit to avoid sickeness

• Methods, medicine, and tactics for management of diseases and ailments to cure and procure a return to normal health.

[سمادول] Ashtang Ayurveda : Eight Sections of Ayurveda

Traditional Ayurveda speaks of eight sections, known as Astanga Ayurveda:

1- Shalya Chikitsa which describes about the Surgery / surgical treatment and Midwifery

2- Shalakya: Otology, Rhinology, Dentistry, Oropharyngology and Ophthalmology: which deals the diagnosis and treatment of Eyes, Ear, Nose, Throat,Nape of the neck, cervical problems, Head, teeth, mouth etc.

3-kāyāchikitsā (internal medicine): which deals diagnosis and treatment, management of the bodily aiolments,

4- Bhuta vidya : Psychopathology / Psychology / Microbiology : this section deals in diagnosis, treatment , management of the Psychological, Psycogenic, Somatopsychic and Psychosomatic disorders

5-Kaumāryabhritya :deals in (pediatrics, gyneacology & obstetrics.

6- Agad Tantra : Toxicology, Medical jurisprudence : in this section, the treatment of the poison and toxines are given

7-Rasayana Tantra:Science of rejuvination : this section deals to maintain the longevity, Intellectual behaviour, rejunivate the body, narrates about the maintenance of General Health Conditions

8- Bajeekaran Tantra: Science of Aphrodiciac / Maintenance of Vigour : this section deals to promote the sexual power, strengthen the body, vigour etc.

The basic motive of Ayurveda is to keep the healthy person healthy and to cure the illnesses.

[سمادول] Qualities

It could be said that the simple essence of Ayurveda 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, Ayurveda 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 Ayurvedaic 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.

[سمادول] The Five Elements

According to the ancient Sankhya 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 Ayurveda^{[citation needed]}.

[سمادول] Maulik Siddhant : Basic Principles

Every medical science has some basic principles on which the structure of the science is built and fabricated. Ayurveda has the Maulik Siddhant ("Basic Principles") according to the findings of the keen observers. These Maulik Siddhants are:

• Dosha: normal equlibrium = normal health / abnormal: Aetiological factors of diseases, predisposing factor of diseases
• Dosha Bhed: When not affected by the Doshas : normal physiology / abnormal : pathophysiology of the organs : Physiological basis of diseases
• Dhatus: abnormal pathology : Pathological basis of diseases
• Malas: Catabolic products,Ayurvedic Malas substances ; helps in diagnosis of diseases
• Agni: Digestive Hunger: Ayurveda-Agni : related to metabolism
• Oaj: estimation of Vitality / equivalent to "vital power" or "life force"
• Prakrati
• Deh Bal: Constitution / body built /body strength
• Temperaments
• Ritu: weather
• time
• Area / place of living/ Domecile
• Nidan Panchak

[سمادول] Doshas: Aetiological factors of Ayurveda

Doshas are known as Tridosha, which is a part of the Maulik Siddhant (Basic Principles) of Ayurveda. Doshas are three mainly, but when combines, total makes Seven. These are known as Dwidoshaj, if combines two and when all three combines, known as Tridoshaj or Sannipataj. 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). However there is no equivalent word to translate "Dosha" in the English language, because the concept of Humour is different to the concept of 'Ayurvedic Tridosha'.

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. 'Tridoshas are considered similar to Aetiological factors responsible to derange normal health condition.

• 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.

[سمادول] 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 are 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.

[سمادول] 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.

[سمادول] 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.

[سمادول] A Primer for a Biochemical Understanding

The purpose of this section is to provide some thinking tools for someone well versed in a model of medicine based on biology, chemistry and physics. It raises a few possibilities on how to shed light on these often opaque or disarmingly simple terminology when presented in English. This section is speculative.

[سمادول] Ayurvedic Methods versus Biochemical Methods of Inquiry

Ayruvedic methodology revolves around the physician's sensual experience of the world. All techniques of knowledge are based on insights gained from touching, seeing, smelling, tasting, and listening, both to patients and the medicines involved.

It's important to understand how to map concepts from Ayurveda that derive from insights from the senses, to the modernism of scientific inquiry, which has benefitted from microscopy and other "extensions" to the senses.

It's misleading to assume that the biomedical model has a superior "resolution" because the technology has provided methods to see much smaller than the eye. Many diagnostic methods, such as the reading of the pulse in Ayurveda, are considered high arts that require perhaps decades to perfect, but could potentially have incalculable value for a practising biomedical physician, should they be able to incorporate it into their practice.

Thus consider that, first, translating these concepts is an ongoing process as Ayurveda and Biomedicine explore each other. Second, translation should not be an attempt to reduce these concepts, but to enrich both sets of knowledge.

[سمادول] An "Element" as a State of Matter

The term element in Chemistry refers to one of the 92 naturally occurring atomic elements, identified by the number of protons, and given properties according to the combined electromagnetic properties of the full and empty electron orbitals.

Elements have a different meaning in Ayurveda, because of the nature of the methods of inquiry.

One possible way to "translate" the five elements into a western conception is see them as the "states of matter" of substances that exist in the body at body temperature: solid, liquid, gas, redox reactions (fire) and charged particles (the electromagnetic aspect of matter). Matter in different states of density, and with different physical properties.

The element vayu, or air for example is not so much about the properties of a specific elemental gas, but of gases which behave more or less like ideal gases at body temperature, and that occur naturally as various compounds in the body.

The physical properties of gases may be at the core of the understanding of the "element" of "air". Gases can dissolve in fluids, can in gaseous and in dissolved form exert pressure on the body. We cannot also neglect to consider specific chemical properties of commonly found biological gases, water vapor, oxygen molecules, nitrogen, carbon dioxide, methane, hydrogen sulphide. Nor the chemical reactions in the body that evolve and consume gases.

An "Element" may therefore be more richly understood as a collection of basic physical laws that govern the behaviour of common biological substances occurring both in living beings and their environment that share a common physical state

[سمادول] Tejas as Oxidation-Reduction

The Element Tejas, may refer collectively to different forms of oxidation-reduction reactions. It's quality of being an "element" may refer more to the ubiquity of such reactions, and the associated the laws of thermodynamics.

Tejas may include such concepts as Heat, Internal Energy, Enthalply, Entropy, Radiant forms of energy

Indeed pitta understood as "biological fire" can encompass so many chemical reactions by virtue of the fact that all burning or oxydation-reduction reactions in the body occur in solution, thus, the "fire" and "water" "elements" of pitta.

The thought of "fire" as an entity or element to be perceived, suggests heat, radiant energy, and temperature changes, and suggests a medical line of inquiry of managing the body's thermodynamics.

[سمادول] Towards a western understanding of "Dosha"

By the time we get to the concept of a dosha, which cobmines elements, we end up with a very complex biochemcial, biophysical idea that does not easily translate into a specific fluid that flows in the body.

Since a Dosha is often translated as a "problem", it's worthwhile to examine diseases caused by excesses of these doshas to get a better understanding of what exactly is meant biologically by a dosha and their corresponding "elements"; which biochmical pathways are involved, which systems in the body ? which organs, tissues, cells and organelles ? what about intercellualr fluids?

[سمادول] Kapha: an example of trying to understand a Dosha Biochemically

If we take as a starting point, the densest matters, "earth" and "water" combining to create kapha, we must ask ourselves? what in the body and in circulation in the body has the qualities of solids, liquids, is sweet, slimy, dark, consistent? what are "kapha" type diseases? (obesity, poor circulation, respiratory problems, and many more). perhaps then the concept "kapha" actually maps out to a variety of biosynthetic and circualtory pathways of a variety of biological compounds involving production of mucus, animal starches, fats, and the circulation of these substances in the body seen as a whole, via the blood, lymph, and intercellular fluids.

Since Kapha is considered "sweet" naturally we turn to sugars. following the pathways of sugars in the body, and where these compounds end up and are transformed, we start to get a "fluid" picture that is much more far reaching and profoundly useful than just "phlegm".

[سمادول] Tridosha existence in Human body

According to Ayurved, the site of the existence of Tridosha is established by the keen observers.Charaka, Sushruta and others have finalised the locations in human body, where tridosha are mainly existed.Bhav Praksha clearly locates the part of human body where Tridoshas are presents.

• Vata: existed below the naval and lower part of body. {Draw Horizontal line from naval to round back to naval}
• Pitta existed in between the naval line and epigastrium line {Draw horizontal line from xephoid process of sternum -epigastrium- to round back to epigastrium}
• Kaphha existed in upper part of the body above from the epigastrium line, includes thoracic cavity upper limbs and head.

Although the main site of Tridosha's are as described above, but they help eachother in their respective functions to make equality and harmony in the functions of body smoothly. Thus plays a comprehensive role for the comprehensive diagnosis and for the comprehensive treatment of human body.

[سمادول] Tridosha Bhed : The Physiological Basis Of Diseases According To Ayurveda

Ayurved have its own philosophy for concieving Physiological basis of diseases as of conceived by the Modern Western Medicine. Thousands years before, the practitioners of the Ayurveda, observed the Physiological phenomenon of the body and pathophysiology.

These are grouped according to the Doshas.

• Vata have five bhed 1.Pran Vata 2.Apan Vata 3. Saman Vata 4. Udan Vata 5. Vyan Vata
• Pitta' have five kinds 1. Sadhak Pitta 2. Bhrajak Pitta 3. Pachak Pitta 4. Lochak Pitta 5. Ranjak Pitta
• Kaphha have five Bhed {kinds} 1. Snehan Kaphha 2. Avalamban Kaphha 3. Rasan Kaphha 4. Shleshman Kaphha 5.Kledan Kaphha

[سمادول] Short details of vata five kinds

1. Pran vata: the vayu existed in Oral Cavity, in head, in throat, in Ear, in tongue, in chest and in heart. It help in Deglutition of food and water, act of swallowing, acts of sneezing, spitting, eructations, acts of respiration etc. this vayu-bhed helps to place properly the Vital elements like Pitta and Kaphha, Satva, Raj, Tam and Maan, panch gyanendriya in their own work and functions. When this vayu-bhed deranged, causes repiratory disorders, pulmonary problems, bronchitis, Asthama, Coryza, Hoarseness, Hiccough, Tuberculosis and Lungs disorders etc.
2. Apan vata: is existed Sigmoid Colon and Rectum [Paquaashaya], Testicles, Scrotum, Urinary Bladder, Male and Female Genital Parts, Navel, Loins and Groins. The Function of this Vayu-Bhed is the excretion of the Stool, Urine, Semen, Menstrual discharges, expulsion of full term baby at proper time. When this bhed becomes abnormal, it causes Urinary Stones, Frequent Urination, Polyuria, difficult, painful, obstructive, burning urination, Urinary bladder problems, Heamorrhoids, prolapsus of Rectum , Fistula, constriction of Anus, anomalies of Semen, Semen related problems, Obstruction of Flatus etc.
3. Saman vata: is existed near at 'Pachak Agni' [Digestive fire], in Stomach and duodenum. Its function is to help to digest food, to maintain the vitality of digestive power and help to isolate the "Ras Dhatu", Stool, Urine. It helps to regulate the process of sweating, dosha excretion and water expulsion process. When this Vata-bhed becomes abnormal, creates the loss of Appetite, diminished hunger, indigestion, loose stool, tympenitis, etc. It helps to assimilate the food and food contents and finally help to supply the assimilated matter to blood stream and Heart.
4. Vyan vata: is existed in whole body. Sapta Dhaut (All Seven Vital Elements) are carried and transferred to the Vital Part of the human body , by holding its own natural action. Acts of contraction, relaxion, spasmodic effects, colic, pain, neuralgia, aches, inflammation, rigidity, paralysis etc. are produced by the Vyan Vayu, when it deranged. It causes also Fever, diarrhoea, heamorrhagic conditions, in any part of the body.
5. Udan vata: is existed at Navel, Thoracic Cavity, Chest, Throat and Throat pit. The functions are act of speech, act of talking, act of singing, enthusiasm, mental strength and capacity support, helps to make body strong, brightens color and texture of skin. When it deranges, produces diseases of eyes, mouth, nose, ear, larynx, pharynx, head, vertex complaints each.

[سمادول] Pitta-bhed

1. Sadhak pitta is situated at Cardiac region. It supports and develops individual intelligence, intellectual capacity, natural qualities of human, perception, conception, experience, concentration, mental capacity, memory, behavior etc. When is deranges, crates Fear, Anxiety, Anger, Uncontrolled Emotions, Maniacal problems, forgetfulness etc.
2. Pachak oitta is situated in between Pakashay [Pancreas] and Amashay [Stomach]. It supports to nourish all Seven Dhatus step by step in their established increasing order. Its work is to digest the food, whatever is eaten and churn and converts food in small particals. It maintains the human body temperature and warmth of body etc. When it deranges, creats sensation of Chilliness, coldness and Dhatu Kshaya etc.
3. Ranjak pitta is situated in Liver and Spleen. Its function is to provide good quality of digestive and assimilative power.
4. Bharajak pitta is situated in the Skin. All Skin problems are covered by its action. However its area of functions are in the whole body.
5. Lochak pitta is situated in the Eyes and Eye cavity. All Ophthalmic problems are covered by this Dosha bhed. Problems related to Vision, Ophthalmopathy and the organs near the eyes etc.

[سمادول] Kaphha bhed

1. Kledan kaphha is situated in the stomach. It provides support to lubricate the joints, head, nourishing the Vital parts.
2. Snehan kaphha is situated in the head. It nourishes the brain. It supports the Vital functions of senses, of nose, eyes, tongue, taste etc. It helps to increase the performance of the intellectual behaviour of the brain like knowledge, excuse, intelligence, memory etc.
3. Shleshman kaphha is situated in between two joints or layers. It provides lubrication in joints to save the vital parts from friction by forming layer in between the smaller and bigger joints.
4. Rasan kaphha is situated in tongue, taste buds, salivary glands, oral and mouth cavity, taste of food is perceived.
5. Avalamban kaphha is situated in the Chest, Thoracic cavity, Problems of Lungs, pulmonary disorders, Heart, Nape of Neck, Thyroid, Thymus, Pituitary Glands, Neck, Cercvico-thoracic region, upper extremeties both etc. Problem in these parts are covered by this Kaphha bhed.

[سمادول] Sapta Dhatu: The Pathological Basis Of Diseases According To Ayurveda

Ayurved perceives its own phenomenon to conceive the Pathological Basis of disease conditions. These DHATUS are divided into seven parts, which are again divided according to tridosha dominant factors.

The Sapta Dhatus [Seven Vital elements] are considered to be :

1. Ras
2. Rakta
3. Maans
4. Med
5. Asthi
6. Majja
7. Shukra

Short description on these elements:

1- Ras Dhatu: No desire for food, perverted taste. Diminished hunger, unable to feel the real taste of the food, insufficient saliva, nausea, loss of Appetite, heaviness feeling in body. After meal, after physical exertion, sleepiness in day time, bodyache, feels aching like pain in wholebody, sensation as if having temeparature, fever like sensation, feels as if entering in a dark place, Jaundice like syndromes, assimilative disorders, sexual weakness, impotency like symptoms, weak and lethargy feeling, weight loss with sick feeling, emaciation, white hairs, skin shrinkage, old look in young age.

Modern Ayurved experts understand that Ras [Fluid] Dhatu : Derived from the digested food and it nourishes each and every tissue and cell of the body and is analogous to the plasma.

2- Rakta Dhatu:

Skin diseases, Dermatitis, Erythema, Lichen, Ringworm, Urticaria, Allergic reactions, Spleenomegaly, Stomatitis, Boils, Dandruff, seborrhoic capatis, eczema, moles, inflammation of rectum, anus, of glans penis, bloody leucorrheal discharge, swelling, Skin discharges, Leucoderma, Leprosy, black patches and spots, scabies, Ichthyosis, Psoriasis. All Anomalies of Blood, etc.

Modern Ayurvedic experts understand that RAKTA [blood] DHATU regarded as the basis of life, analogous to the circulating blood cells. It not only nourishes the body tissues, but provides physical strength and color to the body. Hb% TLC, DLC, ESR, infections, blood sepsis, problems related to blood serum is covered by this Dhatu.

3- Maans Dhatu :

Glands, Buboes, Abscess gland, tumours, cysts, ulcers, cancerous glands and cancerous ulcers, warty growth, corn, warts, lymphadenopathy, tonsillitis, hard flesy, extra fleshy growth, hardness of muscles, fibrositis, myositis, tendinitis, rigidity, shortness of muscles, tendons and ligaments. Anomlies of Flesh and muscular system etc.

Modern Ayurvedic experts understand that MAANS [the muscle tissues]: its function is to provide physical strength and support for the MEDA DHATU.

4- Meda Dhatu :

Deposition of extra fat, obesity, accumulation of Fat, early syndromes of Polyuria, Glycosuria, growth of glands, fat due to hyperglyceamia, excessive sweating, etc.

Modern experts understand, MEDA DHATU ; consiste of adipose tissue providing support to Asthi Dhatu. It also lubricates the body.

5- Asthi Dhatu :

Extra Bony growth, extra formation of Teeth, tooth problems, caries of tooth, caries of Bone, Osteoporosis, Ostitis, Calcium Metabolism, weak bones, calcium deposits in joints, anomalies of calcium, formation of Renal Calculus, Gall Bladder calculus, problem related to skeletal system etc.

Modern Ayurvedic experts thinks that ASTHI DHATU : comprisinf of bone tissue, including cartilages. It s main function is to give support to the MAJJA DHATU and provide support to MAANS Dhatu, Serum Calcium etc.

6- Majja Dhatu :

Pain in joints, fear, unconsciousness, collapse, seeing dark in day light, problems of bone marrow and reticulo-endothelial system, extra hard root like formation in joints, anomalies of Bone marrow and reticuloendothelial system etc.

Modern Ayurvedic experts thinks MAJJA DHATU : denoting the yellow and red bone marrow tissue, its main function is to fill up the Asthi and to oleate the body.

7- Shukra Dhatu:

Anomalies of Semen, semen contents, semen quality, impotency, incomplete erection, impotency due to insufficient quantity of semen, desire for coition but fails, infertility, miscarriage, irregular menstrual cycles, painful menstruation, other menstrual problems, Pelvic Inflammatory diseases. Problem related to male and female reproductive systems, genito urinary male and female disorders etc.

Tridosha effect on the Sapta Dhatus

Sapta Dhatus are affected by the Tridosha. For example, when Rakta Dhatu is affected by the 'Pitta Dosha', the condition is known as 'Rakta-Pitta'. 'Rakta-pitta' presents syndromes equal to Haematomasis, Haemophillia, purpura conditions. When Rakta is affected by the Vata Dosha, the condition is known as Rakta-Vata, the syndromes are equal to Gout and Uric Acid diathesis. When Kaphha affects the Rakta-Dhatu, the condition isBloody Dysentery, Bloody Mucous Colitis etc.

[سمادول] Malas : The Catabolic Products

Ayurvedic Malas are three in number, and aid in in diagnosis i.e:

1. 'Pureesh' [Stool]
2. 'Mootra' [Urine
3. 'Swed' [Sweat]

[سمادول] Agni : Digestive Fire

Concept of Ayurveda-Agni is very important in Ayurveda. It is instructed by the practitioners of the Ayurved that Agni [digestive fire]should be maintained of sick persons.

[سمادول] Oaj : Vital power / Vital Force

Sushrut writes about Oaj that the last remaining conclusive material of the Sapta Dhatu, is known Oaj. In other words Oaj is known as 'Bal' [Bodily strength]. Some says that Oaj is equivalent to 'Vital force'. When Oaj is less than the normal limit, as a consiquence it creates Unknown Fear, Constant Anxiety, Anxiety Neurosis, Worries, trouble to senses and sensory organs, weakness of the joints, low enthusiasm, Low Vital Power, Weak vigour etc. When Oaj is high than the normal limit, it creates more allertiveness, aroused senses, hurryness etc.

[سمادول] Panchakarma

This is a high profile process of cleaning internally the entire human body, described in Ayurvedic Science. Panchakarma is a purification and cleaning process of human body. It counts five steps to complete the process.

• Vaman
• Virechan
• Anuvasan
• Niruhan
• Navan/Nasya

The process is still practiced today. Many Panchakarma centers are opened in the big and small cities over all in India, where specially qualified Ayurvedic physician provides the panchakarma treatment. In South India, there is still big Ayurvedic Centers exists, in Madhya Pradesh, Tamilnadu, Kerala, Andhra Pradesh etc. Among them Kerala is ahead in Panchakarma Therapy with world class facilities^{[citation needed]}.

[سمادول] Ingredients in Ayurvedaic Medicine

Main article : List of herbs and minerals in Ayurveda

Ayurveda believes that various materials of vegetable, animal, and mineral origin have some medicinal value. The medicinal properties of these materials are time tested and have been used for centuries in ayurvedic medicines to cure illness and/or help maintain health.

[سمادول] Aushadhi Nirman Shala : Ayurvedaic Pharmacy : Ayurvedic Medicaments

Apart from the herbs Ayurvedic medicaments are used in single or in combination of the few or many herbs with minerals or animal or metal origin.The metals, animals and minerals are first purified by the specific process of purification of these materials and after that they are used for medicinal purposes. Impurified materials are not allowed to use as medicine.

The forms of Ayurvedic medicaments are in:

• Fresh juice of herbs

• crud powder of herbs, used as decoction or tea for internal and external uses, known as Quath : Decoction : herbal tea

• fine powder, used as medicine with water or in food for internal and external uses. known as Churna / Powder

• Herbs cooked in eatable oil according to rule laid down for internal and external uses, known asHerbal Oil / Tail

• Herbs cooked in Ghrat : Butter, knows as Ghrit / Ghrat for use in treatment

• Herbs uses to prepare Asav / Arista / Sura [a kind of light wine obtained after fermentation]

• Herbs uses for distillation,known as Arka

• Herbs used with the metals, minerals and animal kingdom ingredients, known asRasausadhi / Kharliya Rasayan. As a medicine- metals, minerals,animal kingdom and certain herbs should be purified according to the strict rules laid down by the Ayurveda. Impure materials are strictly prohibited for the medicinal uses in Ayurved.

• Bhasma /Ashes should be prepared according to the strict rule laid down by the Ayurveda.The quality for testing these prepared medicine should be according to the rule laid down by the Ayurveda. Crud substances are not allowed strictly and is discarded to use as medicine.
• Parpaty prepared with the combination of Metals , Minerals, Animal Kingdom and Herbs

• Kshar / Lavan / Salt / Drava: these are specially prepared medicaments

• Guggula based medicaments

• Lauha Bhasam, Mandoor Bhasam based medicaments

• Avaleha / Modak / Paak / Prash : Herbs cooked in Jaggery or Sugar

• Bati / Gutika / Goli : Pills, pilules, Tablets mixture of medicines are shaped in pills for ease of administration

• Pralep / Anjan / Varti / Dhoop for external uses as liniments, drops,paint, paste etc.

[سمادول] Nighantu : Ayurvedic Materia Medica

Though every writer or compiller of Ayurveda classicals Charaka, Sushruta,Vagabhatta,Bhav Mishra, Shaligram and others have written about the qualities, charecteristics and medicinal uses of the herbs, mineral, metals, chemicals, animal parts, cooked food articles,natural foods , fruits etc. Among them, the best details of the medicinal properties of all the above mentoned catagories are available in [[Bhav Prakash Nighantu]], written by Bhav Mishra.

The composition of the Nighantu part [Ayurvedic Materia Medica] of Bhav Prakash is a part of the classical book.The details of the medicinal herbs are given according to the nature, effects, curing properties observed by the Ayurvedaic practitioners since centuries based on the practical experiences.

Many Ayurvedic Nighantu / Ayurvedic Materia Medica is separately written by several authores in Hindi, Sansakrit and English Languages. Shaligram Nighantu is written in Sansakrit language.Banaushadhi Chandrodaya is written in Hindi Language. Indian Materia Medica is written in English language. Besides these, so many books are available on Ayurvedic Materia Medica subject.

[سمادول] 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.

[سمادول] Today

Ayurvedaic 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 Ayurvedaic 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), Ayurveda was not included. In the early 20^th century, Ayurvedaic 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 Ayurveda the most. There are many famous Ayurvedaic centers (Vaidya shala) all over Kerala.

Today, Ayurveda is gaining lots of interest in the western world. The most commonly practiced Ayurvedaic 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, in some states Charak Samhita and Sushruta Samhita is included in the curriculum of Modern Western Medicine, Allopathic courses i.e. M.B.B.S. {Bachelor of Medicine and Bachelor of Surgery} in Ist and IInd year. Ayurveda is gaining prominence as an alternative to western medicine. However, the traditional methods of teaching Ayurveda, such as undergoing a rigorous study of Sanskrit in Gurukul, are discarded and the education and training of Ayurved is now taught as an integrated course both with the subjects of Modern Medical sciences and Ayurvedic sciences.All over India, these integrated courses are taught in five and half years degree course i.e. B.A.M.S. [Bachelor of Ayurvedic Medicine and Surgery] with extra one year internship in hospital for practicles. All the medical science subjects Anatomy, Physiology,Medical juriceprudence, Midwifery, Gyneacology, Surgery, Practice of Medicne, Peadiatric, Pharmacy etc. along with Ayurvedic subjects i.e. Maulik Siddhant, Materia Medica, Kayachikitsa etc. are being taught in Ayurvedic medical colleges all over India. It is doubtful to say that the next generation of Ayurvedic doctors, this reduces the basic understanding of Ayurveda 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 Ayurveda.

[سمادول] Ayurveda after Independence

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

The western Indian state of Maharashtra has a very fine tradition of genuine Ayurvedic 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 Ayurveda the world over in a great way. A great project called Ayurvedaiya 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 Ayurvedic texts for the benefit of scholars of Ayurveda 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 Ayurvedic massage, there is not a single treatise on clinical Ayurvedic massage in the whole Ayurvedic literature. Some books are written in Hindi Language by the experts, but their reprints are not available at present, book titles 'Vaigyanik Maalish'[scientific Massage] and 'Maalishopchar' [Massage Therapy].However, Ayurvedic massage courses and diplomas are given in western countries.

In India, the Ayurvedic Faculty exist in several Universities. These Universities conduct integrated degrees course designed and framed by the Central Concil of Indian Medicine {CCIM} and impart education with the Modern Western Medicine and Ayurvedic subjects. A five and half year course and extra one year hospital internship "Bachelor of Ayurvedaic Medicine and Surgery [B.A.M.S.]" is given after passing . The graduates are then be eligible for registration or licence to practice, which is given by the State or Central Government statutory body, mostly the Councils of Indian Medicne. There are several M.D. [Doctor of Medicine, Ayurved] courses and M.S.[Master of Surgery, Ayurved] courses are available for postgraduate study. Ph.D. in Ayurvedic subjects is also conducted by the several University. Ayurvedic Graduates are registers such as the British Register of Complementary Practitioners. The Legal status of the Ayurvedic practitioners is the same and equal as of the other medical sciences practitioners.

[سمادول] Research : New Inventions : Innovations

Research in Ayurveda is under taken by the Federal Government statutory body Central Council for Research in Ayurveda and Siddha [CCRAS], which have national network of research institutes. Besides this, large number of Non-government organisations are conducting research work on different aspects of Ayurveda.

Ayurveda should not lag behined, so that introduction of new technology, new innovations are adopted by the Ayurvedaic practitioners in the field of diagnosis and inoovation of the new medicaments.

Evidence Based Medicine  :

The new invention in the field of Basic Principles/Fundamentals and diagnosis of diseases according to Ayurvedic principles is Electrotridoshagraphy for quantification of the status of the principles.The technology will proove the scientism of Ayurveda as an Evidence Based Medicine.

Machine for Panchakarma

CCRAS and IIT New Delhi, innovated new machine for Panchakarma treatment of Ayurveda. The Machine is designed with the ultramodern sensors and is equipped with the all facilities useful for Panchakarma and is users friendly.

Laboratory Test for Ayurvedic Medicine Diagnosis

Blood serum flocculation test is developed by an Ayurvedic Physician for selection of proper Ayurvedic medicines / herbs etc. Specially pepared Ayurvedic medicine are tested with the blood serum by specially developed laboratory procedure. By this technique , medicines are matched with the patient blood serum.

Shankhadrav Based Medicine

Herbs, minerals and other medications are prepared in Shankhadrav, which are useful in the treatment of severe pathological diseases. The effectiveness of Shankhadrav medicines are much more.

Salts of the herbs, minerals etc

An Ayurvedic pratitioner prepared the muriate, sulphates,phosphates, nitrates, and nitromuriate of the herbs, minerals etc. These are effective medicaments.

Penta Scale

New invented medicines are to be taken in very small quantity. Therefore Penta Scale is introduced for the convenient in the doses. Experiments shows that other Ayurvedic Bhasmas, Rasausadhi etc if taken in Penta scale , they are very effective in their actions.The Penta scale medicine is very convinient to use and is very easy to prepare.

[سمادول] Electro-Tridosha-Graphy (ETG)

About 10 years ago, an Ayurvedic practitioner in Kanpur, India claimed to have invented an "electro-tridosha-gram/graph". The device is designed to measure the levels of the Ayurvedic Basic Principles (i.e. tridosha, tridosha-bhed, sapta dhatu, malas, agni, oaj, etc) in the human body. An electro-tridosha-gram report can show the levels of these doshas in a variety of formats (i.e. data sheet, graphical) along with traces of ETG readings. Medicine. The technology is supposedly very simple to use.

This is the first and only Ayurvedic whole body scan, with the Ultimate Evidence Based Ayurvedic Diagnosis Solution.

Procedure

The Basic concept of the technology is based on the Human Anatomy, Human Physiology, Biophysics, Biotechnology,Electrophysiology, Action potential, Signal transduction,Electrolytes, Membrane potential, Biomedical Engineering etc. The ETG produces signal traces from electrodes placed at 21 selected sectors and points on the patient's body. The traces are fed into a computer which processes them.

The traces produced by the ETG are collected to produce seven waveforms, creatively labeled "ABCDEZF". A high LEFT KAPHA reading in the 'E' wave is an indication of cervical spondilitis. 'F' wave presence almost seen in the patient suffering from any fatal diseases conditions i.e. Cancer, Kidney failure, Incurable disease conditions etc. Deppressed waves at RIGHT PITTA sector signifies Hepatitis and pathophysiology of Liver. In this trace, if 'E' wave is horizontal signifies presence of Gall bladder stone. 'E' wave downward signifies that Gall bladder is operated. Deppressed 'B' wave in RIGHT VATA signify colitis and Inflammatory condition of bowels.

If the electro-tridosha-gram actually works as advertised, it would have tremendous implications. It may advance the field of Ayurveda by giving researchers the ability to see precisely how various stimuli affect dosha levels in the body.

Development of the ETG

Central Council for Research in Ayurved and Siddha, Department of Ayurved [AYUSH], Ministry of Health and Family Welfare, Government of India, is trying to develop this technology. NATIONAL INNOVATION FOUNDATION, AHAMADABAD, INDIA, well appreciated the technology. An International research center KERI is established for the research, training and development of the technology. It is believed that with the help of this technology, Ayurved will be more evidence based medical system and will proove its scintificity.

[سمادول] Ayurvedaic Herbs in Western Medicine

Many plants traditionally used for thousands of years in Ayurveda 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 Ayurvedaic 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 Ayurvedaic extracts at top universities is Geni Herbs. While the demand for scientific research of plants used in Ayurveda continues to increase, more insight will be gained on the potential uses and applications for the extracts of these traditional plants. Template:Seealso

[سمادول] Ayurvedaic Practitioners

Several renowned practitioners of Ayurveda who follow the traditional system of Ayurvedaic science exist in India. A large number of renowned practitioners, practiced Ayurvedic Medical science with great success. The tradition is continue even today. Some of them has been appointed to Honorary Ayurvedic Physician to The President of India. Every year on the occasion of Dhanvantari jayanti, a prestigious Dhanvantari Award is conferred on famous personality of Medical Sciences including Ayurveda.

[سمادول] See also

• Charaka Samhita
• Sri Lankan Ayurvedic tradition

[سمادول] Notes

1. ↑ ^{1.0 1.1 1.2} Error on call to template:cite web: Parameters url and title must be specified Introduction to Ayurveda. Ayurveda. Ministry of Health & Family Welfare, Govt of India. URL accessed on 2006-07-05.
2. ↑ ^{2.0 2.1} Error on call to template:cite web: Parameters url and title must be specified Development and its Status of Ayurveda. Ayurveda. Ministry of Health & Family Welfare, Govt of India. URL accessed on 2006-07-05.
3. ↑ Dr. Prabhakar Chatterjee. Ras Chkitsa.

[سمادول] Partial bibliography

[سمادول] External links