Description
Book Specification
| Item Code: | NAJ605 |
| Author: | Dr. K. Nishteswar and Dr. R. Vidyanath |
| Publisher: | CHAUKHAMBHA ORIENTALIA, Varanasi |
| Language: | Sanskrit Text with English Translation |
| Edition: | 2016 |
| ISBN: | 9788176370615 |
| Pages: | 152 |
| Cover: | Hardcover |
| Other Details | 8.5 inch x 5.5 inch |
| Weight | 270 gm |
Book Description
Foreword
“God created Ayurveda before he created the living beings”, so goes the saying (Ka.Sa.). It is but natural that the resources be made available for the user in advance as is the case of formation of mother’s milk before the child takes birth. The invariable relationship between ‘Nimitta‘ and ‘Naimittika‘ is eternal and it is this phenomenon which inherently characterizes and facilitates the process of creation to be a whole and at all times. This phenomenon which is commonly known as ‘Cause and Effect relation’ constitutes as one of the fundamental principles of Ayurveda and is expressed as ‘Karya Karana Siddhanta ‘,
In the frame work of ‘Karya Karana Siddhanta‘ the seers of Ayurveda could visualize and analyze the emergence of the manifest from the un-manifest with the former as an evolving expression of the latter and characterized by commonality (Samanya) as well as peculiarity (Visesha) at the same time but never losing its holistic nature in the process.
The understanding of commonality facilitates comprehending of nature as a whole along with its web of interrelationships. On the other hand, proper understanding of peculiarities enables to endeavor for the preservation and maintenance in unison with ‘mother-nature’ within the limitations imposed by her. The former approach, the main aim of which is to comprehend the ultimate truth with a holistic frame of mind, primarily characterizes ‘Philosophy’. The main purpose of the latter approach is to keep advancing in understanding the unlimited manifestations of the whole and is usually called ‘Science’. That the interrelation between these two is inseparable and invariable is irrefutable. In the history of mankind, however, there were times when Philosophy as well as Science lost track of that interrelationship. It was particularly striking in occidental history. Somehow, the path has been retraced and the ‘New Science’ gathered such a momentum that the scientific world is so enthused and hopeful as to believe that science will ultimately find the answer in the form of a unified theory, bridging the so far unknown gap between the fragmented outlook (indicative of peculiarity) and the one fundamental thing, ‘the whole’ (indicative of commonality).
On the other hand the oriental wisdom, even though it did not lose sight of the eternal relationship, has consistently shown a lean towards the ‘holistic’ subserving it with the fragmental knowledge. This tendency is understandable given that the priority was metaphysical and the physical was mainly the means to the former. But, in taking care of the means, however, there never has been any neglect or callousness. In one way, rather, the importance of such care and attention was well laid. The adage of Mahakavi Sri Kalidasa “Sariram adyam Khalu Dharmasadhanam” is very much consistent with the dictum of Charaka.
The importance of the well-maintained means, i.e. ‘the perfect health of the body and mind’ was so much emphasized that Ayurveda (the science of life) is accorded higher consideration than the Vedas which not only constitute the knowledge essential to attain the ultimate truth in metaphysical realm but also constitute the source of Ayurveda.
Against this eternal scientific philosophy and philosophical science the ‘Trisutra and Triskandha‘ (Hetu, Linga and Oushadha) are thoroughly conceptualized and firmly established in Ayurveda and by Ayurveda. Within this broad premise the concepts and principles on Ahara and Vihara and on Oushadha constitute the minor premise but both are essential to keep ‘Rogas‘ at bay and to ensure preservation and promotion of ‘Swasthya‘ (Arogya).
In the course of human mode of living, however, the need for keeping diseases away gave way to an urgent need of removing diseases that occurred. To cater to such increasing need, Ayurvedic scholars in different times wrote books with prescriptions (Yogas) suitable to the times. Virndamadhava, Chikitsakalika, Yogaratnakara, Bhaishajyaratnavali, to mention a few, belong to that class.
Preface
Acharyas of Ayurveda have recognized the value of the identification and usage of different herbs and animal substances made by forest dwellers and also carried out various experiments on those herbs and substances in human beings from the perception of clinical pharmacology. The observations deduced from various scientific evaluations have been recorded in the form of treatises viz. Charaka Samhita, Susruta Samhita, Ashtanga Sangraha etc. Therapeutic efficacy of large number of herbs and documentation of various disease conditions mentioned in these works clearly indicate the existence of very big hospitals in those times with more number of Out Patient and In-Patient departments belonging to various specialties of human health care system. King Ashoka has established various specialty wise hospitals for rendering better health care
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