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Pet Products. Virender Sodhi Get Your Copy. Rasayana rejuvenation or revitalization therapy one of the historic eight specializations within traditional Ayurvedic practice, although this least understood branch of this science, is becoming of ever growing interest. Until relatively recently, much of the information on India's research into their medicinal plants has remained within India, mainly published within Indian journals.
Over the past few decades, however, as interest in the field of Ayurveda has expanded globally, and with the integration of herbal herbomineral and metallic medicines discovered and long used abroad into convention treatments, and along with the strengthening of academic networks internationally, the results of Indian herbal drug research is both becoming available to Western audiences as well as stirring Western inquiries into the properties of these medicines.
Looking at it from Western perspective, a rasayana medicine is one that may be said to have five properties: viz.
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To which we might add a sixth quality, that of tropism: an attraction toward a particular tissue, organ or organ system. This volume one of a series dedicated to and entitled Traditional Herbal Medicines for Modern Times provides detailed information on fifty-three specific plants from Aak - Calotropis to Vidhara - Argyreia speciosa used in various rasayana preparations and describes their therapeutic benefits for numerous disorders.
The treasure of this plundering was that the Princess one day discovered that she was with child. She did not know what to do. Holding her pet parrot to her lips she feigned it were her love, and whispered that she would give back all his kisses and embraces if only his seed were not growing within her womb. The pet parrot, in fact, had been chattering to the Queen, the mother of the Princess, for some weeks, repeating all the nightly love whisperings and sighs between the Princess and her lover the General—although the young Princess had striven to check the bird, fearful that her father, the Raja, would hear.
Of course mother and daughter attempted to hide the fact from the Raja.
Standing together on a white balcony, looking out at the billowing, dark blue monsoon clouds, they conspired together to ask the learned royal Vaidya to prepare an herbal potion that would cause a miscarriage—for otherwise the Raja would be enraged. The royal Vaidya heard their argument. And though even a scholarly man can be convinced by a strong argument, the Vaidya was not only a scholar, but also a physician of deep moral character.
He could not destroy life. And so it was that the Queen went to her husband, the Raja, and told him that the Vaidya had impregnated his daughter, the Princess. The Raja, outraged, ordered the Vaidya to be brought before him. And do you own the rest? The parrot, overhearing these words of the noble Vaidya, flew directly to the Princess, who was pining away as she listened to the cries of the peacocks. The bird, who rivaled Rig Veda pundits with his memory, repeated word for word the conversation between the Raja and the Vaidya. She rushed to the Raja, her father, and told him all.
And so it was that the Raja and the Princess decided that the Vaidya should resume his duties, and that the child in the womb of the Princess should, himself, become a Vaidya. In order to prepare the mind of the young soul who would be her son, she traveled to that crest jewel of educational institutions, Nalanda, with its mango grove, scholars, and gardens—and took up the study of Ayurveda when the child was still in her womb. Because she was the Princess, the daughter of the great Raja who supported the university, all the senior Vaidyas strove to awaken within her heart the essence of Ayurveda.
Nalunda at that time was a magnificent center of intellectual debate that drew scholars from afar. It was a place where nit-picking Sankhyins debated with spaced-out Vedantins, no-nonsense Buddhists clashed with ethereal Hindus, dour Monists fought it out with pious Dualists, and austere Sadhus lectured love-eyed voluptuaries versed in the Kama Sutras.
It was a place where some made lean matters fat and others made fat matters lean, where sharp debaters ripped apart conclusions, hypotheses and arguments of their opponents as savagely as vultures tearing apart a piece of rotting meat tossed into the air. And so it was here that—after reaching the age of sixteen—the son of the Princess had passed with highest honors all the questions of his examiners.
He was, however, put to one final test: He was to wander the vast grounds of Nalunda and bring back to his examiners any herbs that were useless. He wandered far and wide. At first he went to the mango grove, where grew the King of Fruit. He knew the leaves of the mango tree could be used to treat diabetics, so he gave up searching there and searched in the forest. Everywhere he turned he found healing herbs.
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It so happened that Lord Buddha, himself, The Awakened One, had at that moment walked from the mango grove, and happened to be sitting with the examiners. And so it was that Jeevaka became the chief medical council of Lord Buddha, training all those monks who would travel to other lands spreading Buddhism and Ayurveda. Jeevaka also became a great surgeon, performing plastic surgery and even cranial surgery. However, because he was not a Brahmin, many of the other, high-born, Vaidyas became jealous of his high standing and even began to suffer from some subtle derangements of Pitta due to that jealousy.
They convinced Lord Buddha that doing surgery was doing violence. Even the great alchemist and philosopher Nagarjuna became jealous of the young Jeevaka and joined the argument, and thus surgery was banned and later declined as an Ayurvedic science. The Keralan Vaidya sent a messenger to walk the hundreds of miles from Kerala to Nalanda, bearing a written message to deliver to Jeevaka.
In addition, the messenger was instructed that—while traveling—he was to eat tamarind pod, take a bath using tamarind leaves boiled in water, cook food with a tamarind wood fire, sleep under a tamarind tree at night, use tamarind stem to brush his teeth, gargle with tamarind leaf water every night, and use tamarind sticks for flossing his teeth. The messenger followed the instructions exactly, and it took months for him to reach Nalanda, where he handed the written message to Jeevaka.
The message read: 1. Here is your patient. Give him proper treatment.
It became obvious to Jeevaka that the messenger, through overuse of tamarind by all possible routes of administration, had developed eczema. Jeevaka considered the etiological factor, wrote a message for the Vaidya in Kerala to read, and instructed the messenger to walk back to Kerala—on the way eating one handful of tender neem leaves every morning, bathing every day using water boiled with neem leaves in it, cooking his food using a neem leaf fire, sleeping beneath the boughs of a neem tree every night, using neem stems to brush his teeth, gargling with neem leaf water every night before bed, and using neem sticks for flossing his teeth.
View all 5 comments. Jul 31, John added it. I read only the first half, the part with theory, examples, and principles. I skipped the last part about specific herbs and their details: that part seems to me to be more for practitioners or people diving deeper than basic familiarity. I was only looking for a one-hit introduction, not anything close to reading this among others in a comprehensive exploration of the topic. And the book was good for exactly that purpose.
The more I learn about Ayurveda, the more impressed I am with I read only the first half, the part with theory, examples, and principles. The more I learn about Ayurveda, the more impressed I am with how deeply it acknowledges existence and creation in a medical system. Check out this from the first pages: pg 3 Evolution is a manifestation of latent potentials.
Siddha Medicine: A Handbook of Traditional Remedies - Paul Joseph Thottam - Google книги
Within each thing is contained all things. In the seed is the tree; in the tree is the forest. Therefore, intelligence is contained implicitly in the many worlds of nature, not only in our human-centered world. Another way of saying this is that consciousness exists in all forms of life. It is the very basis of creation, the power of evolution.
Human beings exist to transmute life into consciousness, love. These three -- light, life and love -- are one, each an expression of the other, three dimensions of the same existence.
The Yoga of Herbs: An Ayurvedic Guide to Herbal Medicine
Plants transmute light into life through photosynthesis. The human being transmutes life into consciousness through perception. Through direct perception, the seer is the seen, the observer the observed.
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