Dr. Muhammmed Shafeer.V, born in 1985, hails from a poor family. He has no family background with Ayurveda. He was a hard working and brilliant student from his school days itself. After plus two, he got admitted in BSC Microbiology course and while pursuing that course, he prepared for the entrance examination by self study. He quitted BSC course after one year, when he got a rank in the entrance examination. First he got admission for homoeopathy and then through higher options he reached at Govt. Ayurveda College, Tripunthura.
He acquired his primary knowledge of eternal Ayurveda from his beloved teachers. He was a studious and obedient student in Tripunthura College from 2003 to 2008 Nov. He wrote his first edition book during the internship time itself and published it at the end of internship. Very soon he got an unbelievable acceptance for that work. After completing his internship, he was appointed as a guest lecturer in his college in the department of kriya sarira. He served there for two years. During that period, he compiled the second edition of SAMS. Due to its unique nature and speciality, within a short time SAMS became one ofthe best selling and famous Ayurvedic therapeutic books. SAMS, a complete Ayurveda practice guide came into reality as a result of tireless efforts of a single person, Dr. Muhammed Shafeer. V.
He is an ordinary man, with some extraordinary mentality to do hard work and he is a doctor with sincere enthusiasm and ardent belief on Ayurveda science. He had visited and spent time with many famous Ayuveda practitioners, academicians & Ayurveda pharmacies for acquiring knowledge. He got the rarest opportunity to become a favourite disciple of Dr.L. Mahadevan, one of the best Ayurveda practitioners and academicians in India. He strongly believes and moves forward with the proverb "Vidhyadhanam sarvadhanal pradhanam". Due to the increased demand and publicity throughout India, he released the third edition of SAMS in two volumes with much comprehensive, informative and unique approach. After four years of experience from Daisman sports medicine Hospital, Kondotty, now he is doing his post graduation in dravyaguna vijnana.
I am extremely blessed to have the friendship of Dr. Muhammed Shafeer V. since 5 yrs. I have got an opportunity to teach him the clinical medicine based on Guna siddhanta at my clinic. Usually people appreciate my hard work, my classes and my writing pattern. There is a great demand for my books all over India and abroad. But if somebody who has bypassed my writing in content or in clinical demand is my beloved student Dr. Muhammed Shafeer.V
He worked so hard day and night to bring this standard prescriber in Ayurvedic clinical medicine.
He has perfect tools of persuasion, discernment and intellect. I am proud about him for his scholarship and dedication for bringing this book. He worked hard to do the final review. He kept things organized for the readers and reviewers who have the book in their hands. I am grateful to him for his profound knowledge hard work & sincerity for accumulating this knowledge and his open heartedness to share this to the student community and practitioners. You have got a comprehensive body of information which is important for clinical practice in a wide range. It is a supplementary to premier medical texts of Ayurveda to students and practitioners. It will help you to rapidly expand the base of medical knowledge. We do not have time to refer comprehensive amount of diseases and its presentation when we become practitioners and we do not know where the reference is told. It was for this reason, he has raised & developed this book which contains notes on manifestation & treatment about major diseases and almost all the medicines available based on South and north Indian style.
It is a ready source of well capped clinical information with availability of medicines which will be useful on the spot which will prepare the clinician for more deep analysis of cases to prescribe appropriate medicines. My student is becoming popular everywhere, because the hard work he have done in proving it again and again. As with the previous edition, the latest edition, attempts to improve itself with newer ideas and rapid evolutions of newer oushadhas. He reviewed every chapter with close attention and he updated with full heart. He has done substantial revisions with new chapter in appropriate content. I thank him, I bless him, I congratulate him and am proud to write the foreword for this book. I am very happy that my foundation is willing to publish this book. I pray to Allah for all his welfare and all his prosperities with love and unceasing blessings.
(Dr.L.Mahadevan BAMS, MD)
The concept of guna is very unique to Indian system of medicine and it is the back bone of Ayurvedic theory and practice. Darsanas talk about gunas, There are 24 gunas mentioned in nyayadarsana. Here we are going to work on the cikitsa gunas, i.e., is the gunas needed for understanding and diagnosing a diseases and its management. It is very interesting to note that the man with good Ayurvedic and modern knowledge will be able to see all and modem disease as a particular guna dushti at the level of dhatus. Vata is a group of guns, pitta has got some gunas and kapha has got some gunas. When we say South India - Tamilnadu, Kerala, Andra, they are collectively called South India. Likewise "tatra niksho laghuslta khara:siikshma calonila:" is vayu, Along with that amurttatwam and anavasthitatwam are told by Acarya Caraka.
If you take the first three gunas of vat a, if you completely reverse it, that will becomes the cikitsa guna of vata rogas. Tatra ruksho laghu sita, the opposite is snigdharn, guru & ushna with this we treat a vata vyadhi. Likewise, for pitta and kapha. Some of the gunas are commonly seen between the doshas. Calam is seen in vata, saram is told in pitta. Calam denotes the movement, it is the movement of thought, prana etc, and we can call it cittacala. But in atisaram, a solid matter moves and it is eliminated from the system. Here sara guna involves- atisaranam (excess flowing). So one is the movement of energy, another one is the movement of matter. Vata is sita, kapha is also sita. Vata is ruksha siita, kapha is snigdha sita. Ruksha sita is apatarpana sita. Snigdha sita is a santarppana sita. A man who is taking nimbadi kashaya every day will reduce medas in the body. Because it is ruksha sita. A man who is taking vidaryadi ghrta, may gain weight and become plumpy, because it is snigdha sita. When we assess the gunas of vayu, except sita, all the gunas got a soshana swabhava. They can say, we have affinity towards ushna. Ruksha guna does soshana in the body. That is the cause for dhatukshaya. So without vayu., there is no dhatukshaya. Kledanan is produced by kapha which produces nourishment, so without kapha there is no nourishment.
In a pathological sense, beyond this threshold, these gunas, affect dhatu, ojas, mala and produce diseases. Pitta is snigdharn, kapham is also snigdha. Pittam is ushna snigdha. The ushna snigdha is always in the melted form. It will not solidify, it will not be saturated. We call it as unsaturated nature. Tila taila is an example. Sita snigdha of kapha is saturated. In December season, keep the coconut oil outside the room; it is become like a paste. So what attains saturation outside can attain saturation inside, when the circumstances are favorable. That's why when we take ghrta pana in any diseases (irrespective of the disease you handle), vatapitta vrddhi and kaphakshaya is needed. Otherwise, pandu chapter would not have started with snehapana. Even before giving snehapana in pandu, we have to make the person, ready for snehapana by dipana, riikshana, pacana procedures. Dipana is done by katu rasa, pacana is done by tikta rasa. Gomutra, punarnnava are the examples. What is outside can influence inside. The macrocosm can influence the microcosm. "Yatha pinde thatha brhmande". We should remember this statement. "Andam and pindam"- a great Tamil saint Thirumoolar talks so much about this. Caraka also talks about this in Sarira sthana.
Now, we have another common guna - a laghu guna of vata and pitta. But the laghu of vata is niksha laghu and that of pitta is snigdha laghu. Laja is ruksha laghu. Pancakola ghrta yavagu is snigdha laghu. So these are all calculations. It is like playing chess.
In srshti, men are considered as sita snigdha. Testosterone at the level of sukra dhatwagni is sita snigdha. We can talk all hormones, in relation to dhatwagni on the basis of gunas. Students are requested to read my work and hear my tapes. See my website to know deep about this. Hormones are expressed through dhatwagnis. Otherwise, where will you fit them? Women are considered as ushna snigdham. So men are hemanta rtu, Women are vasanta rtu. Ushna snigdham is abhishyandi. Masha is abhishyandi, tila & tila taila are also abhishyandi. That is why they are all given during garbhadhana (Ref: mahatigarbhavakrantiyam adhyayam, AH-Sariram). Men are advised to take kshira, badam, pista etc.
The health in Ayurveda, is a state of continuous physiological equilibrium. It is a very dynamic state. It is not anatomical state, defined by biological values or biochemical values. We will call health in the following sutra. That is 'sitasnigdbam agneyarn'. A student will be doubtful, how sitam and agni will go together. How Siva and Parvati will go together. How Ida and Pingala will go together. How matter and energy will go together. How Prakrti and Purusha will go together. These all are the questions. You need a teacher, to clarify those things. sita snidham agneyam, we have two examples. One is ghrta and another one is ojas. Hemanta rtu is sita snigdha, and you have huge appetite and you are advised to eat madhura, snigdha & guru aharas, Ojas is the balance of energies which keeps you alive. Ghrta is sita snigdha, but it is agni varddhanam. We say "snehameva paramvidyat durbalanala dipanam". "Vyadhimuktasya mandagnou sarppireva tu dipanam". For vyadhirnukta, we can give ghrta. In many conditions we do the practice. In chronic fever, SLE etc, directly we do samana vicarana ghrta snehapanas. The hernanta rtu is the most apt to do for a man who is healthy. If he is not healthy, he may suffer from bronchial issues etc ,
Then in sisira rtu, the sita increases, you are forced by asthma, bronchial spasm, Bell's palsy, angina, acute MI, CVAs etc are commonly reported in clinical practice. The food protocol for sisira is like that of hemanta. Then you have vasanta rtu. In vasanta rtu, it is ushna-snigdham, because of ushna-snigdha, kapha prakopa take place. "Sitena yukta, snigdhadya kurvanti sleshmasanscayarn, ushnena kopam". We get classical kapha diseases -lymph gland swelling, lymphadenitis, adenomas, eczernas, vesiculo bullous lesions etc. Then you have ushna ruksha in grishma rtu, this is caya for vata. If the ushna is not there, there would not have been any caya for vata and vata would have entered in to the prakopa or prasara directly. This is the very classical point for discussion. In this summer, the summer boil, folliculitis, dehydration, electrolyte imbalance, Chikenpox, varicella etc will occur. Then it will become sita ruksha i.e varsha rtu/rain. Tridosha prakopa will be there. Amla vipakam of the earth will be there. There is generalized fermentation like mandhi. Mandhi will affect the metabolism and metabolic rate will be less. You have series of disorders. Nowadays like Dengue, metabolic encephalitis, Japanese encephalitis, Chikungunya, Swine flu, RF, reactive arthritis etc. Then you have ushna tikshna. That is sarat rtu. This is the state of auto-immunity, the dhatupaka. There is a self destruction. This is like a dog in the house, biting the owner, not biting the thief. Vatarakta is an example for this. In this concept, we have gout, rheumatoid spectrum, MCTD, SLE, Sjogrens syndrome, scleroderma, vasculitis, Raynaud's disease and so on. That is why if you see the Ashtanga hrdaya, it starts with jwara and ends with vatarakta ie, starts with sita snigdha dushti, and ends with ushna tikshna dushti. After vatarakta we do not have any chapter, because the man is under destruction. "Vicurnitam dhamaniyam angulisandhinam sankocam" is a condition of scribbled bed ridden state and what can be written after that, so Acaryas wrote rasayana and completed the chapter. The way of unfoldment of chapter is unique. The jwara is followed by raktapitta, is very unique. You cannot teach raktapitta and then teach jwara. You have to teach jwara, and then only teach raktapitta.
So these guna dushti is very interesting in cikitsa. We have to select oushadhas after all diagnostic formalities. When we select an oushadha, we have to consider, about dosha pratyanIka property, vyadhi pratyanika property, ubhaya pratyanika property, mukya dravya in the yoga, sthana viseshatwa, prakarana viseshatwa etc. Otherwise we cannot select a drug. When you select sahacaradi taila, you should know, it is vataharam, rakta prasadanam, sosha hara, stambha hara, akshepa hara. This you should know, this is entirely different from kottacukkadi taila which is simple ushna virya, kapha vata hara, sulaghna. But if you randomly ask a vata samana taila, a person may tell sahacaradi and kottamcukkadi taila. Sthanam - dhanwantaram is having adha:kaya property, vidaryadi is having urdhwakaya property, sahacharadi ks is having adha.kaya property, shaddharanam is for amasaya gata vatam, But rasa guna virya may be same. When sthana differs indication differs. Sahacharadi kashayam is having adhakaaya visesha property; it is not applicable for sahacharadi taila.
They are very important in practice. If you take a chapter, we see many yogas, Very similar and we feel why they are told. You may feel Same thing are again and again. Tiktakam and mahatiktakam looks same. No, it is not like that. But mahatiktakam contains 50% amalaki, so mahatiktaka is a rasayana oushadha. For sarvapitta dushti rogas, it can be given. Tiktakam is given in kushtha roga, as a samana and for snehapana, not as brmhana, This differentiation you should know. Likewise we have, yogarajam, mahayogarajam, prasaranyadi, mahaprasaranyadi and so on. In a vyadhi, we can basically divide the medicines in to sita and ushna. In the case of tailas, sita virya tailas in vata vyadhi like candanadi taila, bala dhatryadi taila, bala hathadi taila etc are very cold in nature. For sita-brmhara, you will go for madhuyashtyadi, vatasani, narayana taila, mahanarayana taila etc. When we select, ushna virya tailas like kottamchukkadi, cincadi, karpasastyadi, vishamushti etc, but ushna-brmhnna tailas include karpasasthyadi, prasaranyadi, masha taila, mahamasha taila, pancasneha taila etc. Sitam, sita-brmhaua, ushnaa, ushna-brmhana, categorization is very important. Also, we have to consider sthanika dosha and agantuka dosha and check which guna is predominant and then select the oushadhas. You should seek the help from a good Guru (Tridoshic clinical teacher) for understanding these things.
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