Dr.Ganesh kumar:
👍 along with this we advice to getup early and do exercise( preferably loosening exercice and soorya namaskara, or floor exercises) on all the seven days, bath before breakfast (stomach should be empty while taking bath) on all the sevendays. In auto immune cases of thyroid peace of mind is most essential factor, so depending on the patients councelling regarding the problem is needed to certain extent
In case of physical auto immune disorders properly prepared कैशेरगुग्गुलु along with योगराज गुग्गुलु of Sharagadhara works.
Tried on Head of Skin and VD department Head of Allopathic college.
Procedure Rasayana Vidhana.
In any Variety of manasika vyadhi Madiphala rasayana helps. (using regulerly).
if you add daiva vyapashraya from Atharva "अथर्व विहिता शान्तिः प्रतिकूल ग्रहार्चनं" results will be seen in about 3 to 6 months.
In physical and mental deformities time needed is 49 * 7 + 49*4 approx.
vijayalakshmi:
If you have can you send all the other athrvasheersha or at least it's reference
Dr.Madhavi Rao:
Ma'am Devi atharvasheersham is in devibhagavatam
Before doing Devi bhagavatam we do ratri sheersham& devyatharva sheersham!
Dr.ravndr:
@PRASANNAATMA:
The same mahaa vaidyaas who included AATMA in defining SWASTHA, excluded while major classification of diseases viz., shaareera n maanasa. Why?
Dr.Ganesh kumar:
Satvavajaya for children- Who are parents in the group might have observed that just 2 to 3 minutes before Father or mother comes home; young babies. saying they are coming.
It's because they read mind waves not words. they are connected to mind of parents. Few of regression therapists use this tecnology.
First convince parents that child can be improved, once they belive, they have wait for "REM" when the child sleeps and say my child is healthy /or something related to +ve attitude.
If they say "pain of child reduced" it will not work; as pain comes first. Only positive statements in a low voice.
this gives result in one to two months. Even then medicines are needed.
You can create a drawing of house, to build you need raw materials.
PS - generally Rich parents when they come to us, they will be knowing more than us about the disease. So don't use allopathic terminology.
Practical side:- use our words - It has two effects. they can't question us; 2nd it will be something different. it adds to satvavajaya. Donot try to advice in allopathic terms. Use ayurveda/ yoga terms and they can't counter it mentally.
Doshabhighata, नानात्मज, सामान्यज, ग्रहणी, मद, रक्तमद, रक्तवात, वातरक्त, they are not without basis.
Already this is too long. If needed try to continue tomarrow.
Dr.Madhavi Rao:
http://chalisa.co.in/2016/08/shiv-atharvashirsha-lyrics-meaning/
Vinaya Ballakur:
Ravinder sir, Prasanna is the true nature of Atma. It can't be otherwise. Its part of our being. We fail to notice it and identity everything with body and mind.
In rogavastha Atma is not touched. Only share era and manas are seat of roga.
Correct me if not convincing🙏
Dr.ravndr:
Prasannaatma
Prasannendriya
Prasanna manas.
Vinaya Ballakur:
Unnatural is the false identification of atma with manas and body. Thinking I am the body... I am the mind....etc. when in fact the' I 'is unattached
Dr.Vishwanath Dixit:
Very True madam.,the seat or adhishtana for Roga is manas & shareera.
In absolute soul consciousness there is no dukha experienced.as the yogis do.
Dr.Ganesh kumar:
I am not sure, but for worldly matters, eventhough charaka uses आत्म,जीव, साक्षि, etc. from the point of treatment;
I or आत्म means with which this combination of shareera Indriya, satwa is made to remain united. there are 2 stages. one is Praana next is jeeva. when prana leaves person is called dead, can be revived, next is jeeva which if leaves person can't be revived.
In the treatment we consider 1st one; second one is field of yoga and naistiki chikitsa. this level is beyond level of ordinary kaya chikitsa; it needs aparigraha to treat.
Vinaya Ballakur:
Very informative sir. The practical advice on how to tackle patients is superb.🙏
Dr.Ganesh kumar:
you left out satva, indriya. and manas; manas is to be repeted twice as dwirindriyam manah. repetetion is not needed; but we forget to consider karmendriya part of manas. only buddindriya part and fail in treatment.
Dr.Vishwanath Dixit:
The sage of Arunachala(Ramana-Maharshi)underwent surgical amputation for cancer without anaesthesia. This illumines the kind of wonders that could be attained by transcending the world by over-riding sensorial inputs.
Mamata Bhagwat:
Namaskar to all respected Vaidya gana.
शरीरं सत्वसंज्ञं च व्याधीनामाश्रयो मतः।
Shareera and satwa are the vyadhi adhishthana.
Aatman is not an abode of vyadhi.
But here in the reference about swastha the word 'Prasanna aatma' refers to Purusha. Shareera, aatma and satwa samayogavahi purusha ie. Chikitsya purusha. This purusha is bound with Iccha dveshadi aatma Gunas. Hence called karma purusha as well. There fore the word Prasanna has been used.
In the state of salvation or Moksha, the purusha starts detaching the karmaphalas and slowly turns to his original state Jeevatma. Then will be devoid of various states of emotions. The emotions are possible only to Purusha.
Prasannata is the status of manas associated with aatma where in the uplifting is initiated towards manomaya kosha from pranamaya kosha. This is well explained in Yoga and bhagavadgeetha. It's actually a blissful status of mind where raga dveshadi are minimized. (Not absent yet! Only minimized)
A swastha person should be in that blissful status too to keep raga dveshadi away. Only then aatma Gunas will not influence the Rajas and Tamas to commit any Prajnaparadha.
Raja pravartana and Tama niyamana are possible when they are not provoked. Otherwise jnana pravritti will be altered and Prajnaparadha initiates. Sarvadosha prakopana happens.
Therefore Prasanna aatma( Purusha) indriya and mana are together mentioned to indicate the conglomerated state of all 3.
Thank you for patient reading😁🙏
Buddhi is in manas. So when manas is mentioned it is understood that buddhi smriti all are referred to.
Surekha Mitta Dr.:
The cognitive part comes under the 5 indriya buddhis
Mamata Bhagwat:
5 indriya buddhis then advance to dhee, dhriti and smriti. Help in jnanotpatti. Then karma buddhis get into action
Vinaya Ballakur:
Vd. Mamathaji this type of scholarly response cannot come without in depth research. I know you are a professor of KC but want to ask you if you have you worked on manas rogas?🙏
Mamata Bhagwat:
Thank you madam, that's very sweet of you.
Yes I have been working on manasa rogas and manas in my practice for last 18 years. Seriously working on analysis and deciphering from past 5 years with documentation also.
Dr.ravndr:
Thus, raaga-dwesha are prime factors for pragjnaaparadha, which in turn leads to rogotpatti.
Pragjnaaparadha is dhee-dhriti-smriti vibhramsha.
Furthermore, leads to ati yoga, ayoga and mithya yoga.
Dr Prashanth Bhat:
We can infer that prasannata of Atma is attained when it is close to its original nature :- i.e like a lotus in water Atma stays in connection with budhyadi .......but is not attached much ....
........,?
Dr.Vishwanath Dixit:
🙏madam have one doubt here Aatma is mentioned as "Nirvikaara parastwatma...-Ch.Su1/53 is devoid of vikaara &satwa Bhuta, how is Aatma gunas to be understood in this context
Santosh Singarapu:
Dear All,
You can access following E-Samhita, E-Nighantu along with Teeka online (LINKS UPDATED) from National Institute of Indian Medical Heritage (NIIMH) (http://niimh.nic.in/Data/ebook.html#), Central Council for Research in Ayurvedic Sciences (CCRAS), Hyderabad
1. E-Charaka Samhita (http://niimh.nic.in/ebooks/ecaraka)
2. E-Sushruta Samhita (http://niimh.nic.in/ebooks/esushruta/index.php)
3. Madhava Nidana (http://niimh.nic.in/ebooks/madhavanidana/index.php)
4. Following E-Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/index.php)
a. Abhidana Manjari (http://niimh.nic.in/ebooks/e-Nighantu/abhidhanamanjari/?mod=read)
b. Abhidana Rathnamala (http://niimh.nic.inebooks/e-Nighantu/abhidhanaratnamala/?mod=read)
c. Amarakosha (http://niimh.nic.in/ebooks/e-Nighantu/amarakosha/?mod=read)
d. Asthanga Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/ashtanganighantu/?mod=read)
e. Kaiyadeva Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/kaiyadevanighantu/?mod=read)
f. Chamatkara Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/camatkaranighantu/?mod=read)
g. Dravyaguna Samgraha (http://niimh.nic.in/ebooks/e-Nighantu/dravyagunasangraha/?mod=read)
h. Dhanwantari Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/dhanvantarinighantu/?mod=read)
i. Nighantu Shesha (http://niimh.nic.in/ebooks/e-Nighantu/nighantushesha/?mod=read)
j. Paryaya Rathnamala (http://niimh.nic.in/ebooks/e-Nighantu/paryayaratnamala/?mod=read)
k. Bhavaprakasha Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/bhavaprakashanighantu/?mod=read)
l. Madanapala Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/madanapalanighantu/?mod=read)
m. Madanadi Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/madanadinighantu/?mod=read)
n. Madhava Dravyaguna (http://niimh.nic.in/ebooks/e-Nighantu/madhavadravyaguna/?mod=read)
o. Raja Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/rajanighantu/?mod=read)
p. Raja Vallabha Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/rajavallabhanighantu/?mod=read)
q. Laghu Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/laghunighantu/?mod=read)
r. Shabda Chandrika (http://niimh.nic.in/ebooks/e-Nighantu/shabdacandrika/?mod=read)
s. Shiva Kosha (http://niimh.nic.in/ebooks/e-Nighantu/shivakosha/?mod=read)
t. Saraswati Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/sarasvatinighantu/?mod=read
u. Siddha Mantra (http://niimh.nic.in/ebooks/e-Nighantu/siddhamantra/?mod=read)
v. Sidda Sara Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/siddhasaranighantu/?mod=read)
w. Sodala Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/shodhalanighantu/?mod=read)
x. Soushruti Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/soushrutanighatu/?mod=read)
y. Hrudaya Deepika Nighantu (http://niimh.nic.in/ebooks/e-Nighantu/hrdudayadipakanighantu/?mod=read)
All these E-Samhita and E-Nighantu are available in Devanagari, Telugu, Gujarati, Kannada, Malayalam, Tamil, Bengali, Diacritcal, phonetic version.
You can search for specific terms.
YOU CAN SEARCH ALL THESE E-SAMHITA AND E-NIGHANTU
For E.g. you can search for word "Tridosha" in Charaka Samhita (http://niimh.nic.in/ebooks/ecaraka/?mod=search ) (but you have to follow phonetic and type as "tridoSha").
YOU CAN COPY AND PASTE ALL THESE E-SAMHITA AND E-NIGHANTU TO MS WORD.
You can copy and paste the Samhita and Nighatu to MS Word.
1. Before you copy and Paste to MS Word, you have download Mangal Font (http://www.bharatdarshan.co.nz/downloads/MANGAL.TTF) and for installation follow this link. (http://indiatyping.com/index.php/download/fonts-installation-instructions)
Next copy the shloka and paste to MS Power Point and then from MS Power Point you can Copy and Paste to MS Word.
This makes you work easier.
Dr Girish K J
Professor, Dept of Kayachikitsa
SDM College of Ayurveda & Hospital,
Thannneruhalla, BM Road
Hassan-573 201, Karnataka, India
girideepa@yahoo.co.in
Mob : +91 944 864 6855, 66
Website: Personal : www.ayurvedahealthcare.info,
www.researches-in-ayurveda.co.in
Institution: www.sdmcahhassan.org
Mamata Bhagwat:
Vd Vishwanath Dixit Sir,
Nirvikara word is used for Jeevatma, (without association of chitta).. not for Purusha.
Purusha is samanaska. Bound to have Iccha dveshadi atmani Gunas..
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