The Present work Ayurvediya Kriya Sarira by a well Known scholar and Author of repute proof. Dr Yogesh Chandra Mishra is a complete and comprehensive treatise, which deals with the various physiological aspects of human body. This is the first book in English which deals with the subject in all completeness and clarity covering the various unique aspects of Ayurvedya Sarira Kriya Vijnana and also points out where it differs from the modern Physiology. The Swasthya according to Ayurveda is not more the balanced state of a few physical and chemical entities as the happiness of names and atman is the precondition of the holistic health, but the modern medical science does not accept the role of the soul atma (soul) in health and treatment.
The another problem is regarding the translation of technical terms. Ancient Ayurvedic Ttreatises are available in Sanskrit language and the exact translation of all he words in English or in any other language is not an easy as the power and meaning of the words may differ according to their practical use as the abhibha ; Laksna and Vyanjana decoding (not only translation of the various) terms used in various references is an important but somehow a difficult job. The author has tried his best successfully but somehow a difficult job. The author has tried his best successfully on both of the points
The book no doubt, will prove as most useful asset to the U.G and P.G students and research scholars of Ayurveda. It will also prove helpful to all those who are interested to keep in the basic fundamentals of the Science as well as the art of living know as Ayurdveda.
The Author being a senior professor in the subject of basic principals of Ayurveda with a good background of sanskara language and philosophy the book bears a rare blend of conceptual Authenticity Linguistic clarity and philosophical based scientific temper. No doubt . It is an unique attempt to fill the gap in the field of Ayurvedic.
The complete knowledge of normal activities as well as attributes of all the factors concerned to human body is essential for a person, who has selected the medical field as the mission of his life. Normalcy is health and its diversion is disease, generally known and described as disport from the ease easiness of the life. To abolish the 'dis from disease and to establish the normalcy in the aim of medical science. Physiology describes the normal functions of the internal and external organs (cell-tissues organs, system etc.) and warns us to maintain these factors in their natural and normal condition.
It was felt that the works available in the field of Ayurvediya kriya Siirira does not quench the thirst of the learner of Ayurveda, specially for those who are not well versed with Sanskrta and Hindi languages. As, the curios- ity about Indian medical system (Ayurveda) is increasing day by day, in various developed as well as developing countries, the presentation of the well established facts re- grading Ayuvedic physiology, which are abundantly scattered in Ayurvedic texts like Caraka, Susruta, Kasvapa etc. Samhitds, should be collected an-t presented before the scholars of present and future was felt, and thus the work came in existence. One important question in this reference arises that whether the Indian knowledge is in the position to add anything and to share the world wide modern knowledge explosion specially in the field of medicine and health.
In the end of last century our nation awoke from a long slumber. Some of the great sons of Bhiirat a, like Swami Daydnanda Saraswati, Swami Vivekananda, Swami Ramtirtha etc. gave a violent jerk to the nation and asked to give up the political, economy i cal and mental Slavery. Swami Vivekananda was too much confident, when he called out insultingly to the world that realization of Indian heritage in various fields like art, literature, philosophy etc. would definitely provide a huge amount of true knowledge of the world.It is also sure that if the health sector is taken in the consideration, Ayurvedic approach may serve the world and humanity, definitely in a better and easier way.
The present era is thought and known to be scientific age and no doubt there may be a few persons, who may think that the science and the philosophy are two different shores of a river, which never come together and Ayurveda being based on spiritual as well as philosophical back ground, is not capable to solve the problems of modern physical and mental ailments. Let we think for a moment that.
What were the sources of strength and power which sustained the Indian civilization and made it living over 5000 years (and more) through the endless historical obstacles of the past. Greece, as geographical land is present but the ancient Greek culture has gone. The same fate have been with the Roman, Egyptians etc. cultures. On the other hand, in Bharata Varsa (India), even today the same millennia- old Vedic hymns are chanted with same enthusiasm and tune, in which they were chanted more than at least four thou- sand years ago. Normally the same story is with Ayurveda. Actually the civilization, societies, sciences and philosophies survive on the foundation of universal truths only and the Indian system of science of the life i.e. Ayurveda is based on such universal factors. Caraka defines Ayurv eda as saswata or eternal (C.su. 30/32) According to Ayurveda, an individual is an epitome of the universe, as all the material and spiritual phenomena of the universe are present in the individual and all those present in an individual are also contained in the universe (C.sa. 5/3).
Swami Vivekananda, the modern interpreter of Vedanta philosophy repeats the same truth in 1895 when he says Though an atom is invisible, unthinkable, yet in it are the whole power and potency of universe. That is what exactly Vedanta says of "Atman" (Complete works of Swami Vivekananda vol 7 PP 50) The world is homogenous and modern science shows beyond doubt that each atom is com- posed of the same material as whole universe. Man is the. most representative being in the universe, the microcosm, a small universe in himself. (Vivekananda c.w. 4/PP49)
This holistic vision was expressed through the great Indian, utterances like 'Yatha Pinde Tatha Bramhande' Andthe Ayurvedic texts describe the same theme as 'puruso- ayam lokasammitah ', Yavanto. Puruye Bhavah Tiivanto loke' (C. sa 5/3), Is knowledge of this phenomena, any how relevant with the context of medicine? Yes, answering to Agnivesa, Lord Atreya clears, one who sees equally the en- tire universe in his own self, and his own self in the entire universe is in possession of true knowledge (Satya Buddhi). Such a person experiencing the entire universe in his own self believes that none but his own self is responsible for happiness and miseries. As soon as he realizes his identity with the entire universe, he is in possession of true knowledge which stands him in good stead in getting salvation (C. sa 517) 'He further describes detachment as salvation Nivrttirapvargah C. $n.5/lJ)
Natural wholesomeness of the body, mind and spirit is called health. The contact of life with unpleasantness is called disease. Improvement in health status of the population has been one of the major thrust areas in social development programmers of the country. The approach of health sector development in the country has not been sufficiently integrated with Indian Systems of Medicine. The hazard of modern medicines is attracting the scientists to search an alternative, system being safe and harmonious and they are turning towards Ayurveda and Yoga globally.
Ayurveda literally means the science of life. Being an applied science, Ayurveda aims to understand the individual &amp;amp;amp; cosmos as well. To contemplate the evolution, dissolution and entity of the universe along with salvation or liberation are the Summum Bonum of the philosophy. Our seers postulated many facts and Ayurvedic classics became the repository and the compendia of Caraka &amp;amp;amp; Susruta came into being in aphoristic style but a number of views were applied in Ayurveda, which were observed in the Philosophy.
Ayurveda has got its own philosophy and under that great umbrella, Cosmogony &amp;amp;amp; Cosmology, theory of Pahcamahabhua, Dosa-dhatu-Mala Siddhanta, theory of Rasa- Guna- Virya- Vip aka Prabhava, Tastes- its combination &amp;amp;amp; permutations along with the origin of disease and alike material is admonished. To understand the theme of Ayurveda, preserved in the ancient texts, one has to •be familiar with the maxims (Tantrayukti}, defects of treatise (Tantra-Dosa), inclinations (tacchilya), base of meaning (Arthasray a] and devices (Kalpana) as they are very helpful in textual meaning and scientific exposition. Some basic principles and devices are also included from the Grammar, Poetics, Philology and Phonetics.
Prof. Dr. Yogesh Chandra Mishra, the author of the present book "Ayurveda Kriya Sarira ' is an eminent scholar, a distinguished professor, devoted to Bhartiya Sanskriti and an authority on the subject. He has Systemati Cally arranged the subject in a continuous series of sections, which follow each other as a link in its part of a complex subject. The book is a boon to those who cannot understand Sanskrit or Hindi and find it difficult to follow the original Sanskrit literature. I congratulate the author for writing this book, which people are searching to know more about Ayurveda. May Almighty bestow upon him the strength and potentialities so that he may continue his writing work for the benefit of the society.
I enjoyed reading the prepress script of the book Kriya Shetire authored by the well known scholar and teacher of the subject Professor Yogesh Chadra Mishra. The book gives a vivid account of Ayurvediya kriya Sharira in a lucid language throwing enough new light on the current scientific validity of the unique holistic and pro nature approaches of Ayurveda to the understanding of the Ayurvedic physiology. Ayurvedic biology at large is based on its own three dimensional consideration integrating body, mind and the spirit in one sweep- Sattwamatma Shariram cha Trayam etat Tridandawat Such a consideration makes this science very unique and puts it on a distinct pedestal which is very different than the conventional modern biology. Because of this fact often one finds it difficult to undertake a comparative study between the two sciences attempting to give any counterpart interpretation which if attempted without due care leads to erroneous conclusions and bilateral conceptual distortions.
Hence it is largely felt that there is a need to develop new approach and new methodology to study Ayurveda" as it is" of course using scientific tools developed specially for this purpose.
Conventional western biology and biomedical sciences still follow the principles of classical Newtonian physics which has become obsolete in some of its major aspects after the advent of new modern physics after the work of Albert Eintine and his Quantum theories. Quantum physics, Nano science and United field theories display a new canvas of scientific thinking warranting quick adoption of real modern physics by the biosciences and medicine which has not yet been done.
I have a feeling as also pointed out by the author of the book under review closer comparisons would reveal that Ayurvedic biology matches more logically with quantum physics theory. than with classical physics approaches Conventional biology works largely in a structure dominated approach with emphasis on narrow structure-function relationship and cause-effect duality. In contrast Ayurvedic biology prefers to adopt a broad holistic approach irrespective of narrow cause effect relationship. Similarly subjective observation is an important dimension of knowledge in oriental sciences in contrast to western science where the very basic premise is adopted to reduce the Reality" into a tentative formula which may be measured objectively. However it cannot be over emphasized that the Reality is so complex that it cannot be reduced in such a manner.
Thus the reductionist approach is not a realistic approach to know the whole truth. Unfortunately because of the lack of appropriate methodology most investigators in biosciences adopt the reductionist approach and claim that this is the only approach which is scientific and rest of everything is unscientific. This crisis of confidence in scientific investigation is a great hurdle in the real growth of contemporary biosciences. This issue is found more glaring in case of modern researches in oriental sciences such as Ayurveda which are more akin to quantum science warranting newer innovative methods of study.
The basic tenets of Ayurvedic physiology comprise of the theories of Triguna, Tanmatra. Panchmahabhuta, Tridosha, Saptadhatu, Ojas, Agni, Ama and Srotas which constitute an unique holistic model of biology very different from the conventional biology based on its organ-system structure function relationship. It is imperative to examine the laws of the genesis of these two fundamentally different approaches to the understanding of the same body-mind system. To my mind this diversity is fundamental and is related to the very nature the Reality
Often a question is raised as why the classical Ayurvedic schools projected the new theory of Tridosha Vata Pitta Kapha in spite of the possibility that structure-function of the physical body was not difficult to be explained through the already existing Panchamahabhuta theory which existed since Vedic period. Many scholars believe that Tridosha doctrine is the biological derivation of the Panchamahabhuta theory for easier understanding of the Prakriti Vikriti patterns of the living body-mind system. Many wonder what actually is the entity of the three Doshas. Are they structural entities or are merely a set of basic functions, are they materials or are energies or they are nothing (neither structure nor function) rather they just dictate a theoretic formula to explain the physiology of an individual in life time in a holistic way. Some critical observers ask a question how the three Doshas are physically and physiologically separate from the seven Dbetus, thirteen Agnis and innumerable Srotamsi. One of my own very brilliant students insisted to ask me, if we dissect-out all the seven Dhatus (Rasa, Rakta, Mamsa, Meda, Asthi, Majja, Shukra) what remains behind which one may like to identify as Tridosha. I was inclined to suggest that if each one of the seven Dhatus are separated what remains behind is the energetic life process in the Prana which is the coordinating force for all structural and functional attributes. However, this is a crude reductionist question. In living body nothing is separate from anything. Everything is the integral part of the organism. This is the quantum basis of the understanding of Ayurvediya kriya Sharira.
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