Satguru Sri Mata Amritanandamayi Devi “We should never forget that after every night, there is a dawn. We should never lose our optimistic faith.“ —Amma Ramayana Sri Rama was the Parmatman (Supreme Reality) and that Sita was the Jivatman (embodied individual soul). Each man’s or woman’s body was the Lanka. Medical Camp Free medical camp was conducted by Amrita School of Ayurveda Research Center and Amrita Ayurveda Hospital. AMMA’S MESSAGE Monthly Newsletter of Amrita School of Ayurveda July 2015 Volume 1 Issue 6 Amritavabodhini Roga Parichayam Primary Management for Scorpion Bite Kushtam - Various dermatological conditions. Scorpions are real nocturnal villains as their bite is very common in Kerala.
Transcript
Satguru Sri Mata Amritanandamayi Devi
“We should never forget that after every night, there is a dawn. We should never lose our optimistic faith.“
—Amma
RamayanaSri Rama was the Parmatman (Supreme Reality) and that Sita was the Jivatman (embodied individual soul). Each man’s or woman’s body was the Lanka.
Medical CampFree medical camp was conducted by Amrita School of Ayurveda Research Center and Amrita Ayurveda Hospital.
AMMA’S MESSAGE
Monthly Newsletter of Amrita School of Ayurveda
July 2015 Volume 1 Issue 6
Amritavabodhini
Roga Parichayam
Primary Management for Scorpion Bite
Kushtam - Various dermatological conditions.
Scorpions are real nocturnal villains as their bite is very common in Kerala.
2 AmritAvAbodhini monthly newsletter
EDITORIAL BOARD
Chairman
Br. Sankara Chaitanya
Advisory Board
Prof. Vasudevan Nampoothiri Prof. Rabinarayan Tripathy
Editor-in-chief
Dr. Akhilesh Shukla
Editorial Board
Dr. Anandaraman P.V Dr. Prasanth D Dr. Vineeth PK
Student editors
Vijaya Lakshmi Dwarampudi Athira.S. Ravi Roshni. R
Spirituality is the concept globally recognized. It is said to be the most significant cause of worldwide acceptance of Ayurveda including other traditional system of medicine. In Ayurveda the ‘Life’ is understood as the combination of body, mind, senses, and Atma or the soul or the spiritual element of consciousness. Mere combination of physical elements and senses cannot create the life. This is one of the most unique concepts of Ayurveda which gives it a spiritual dimension to understand the life in a wholistic way. The Health in Ayurveda is defined as the Normalcy of all bodily humours, Agni (metabolism), fundamental tissue and excretion of mala including cheerfulness of all senses, mind and soul. This is very much similar to the definition of Health given by WHO just a decade ago. In the treatment of various physical and psychological disorders also Daiva Vyapashraya Chikitsa or psycho-spiritual therapy is given a great importance. It was not very far when modern science completely denied the role of spiritual therapy and declared it as unscientific and demonical one. But now the scenario changed and it is accepted as one of the important part of treatment by the researchers. Spiritual counselling, having faith in God, involvement in prayers, chanting mantra etc are scientifically proved for their positive role in increasing pain tolerance and for fast recovery from disease. The sad part of this is that, though long ago Ayurveda has very well recognized the spiritual therapy as one of the important aspect of treatment but Ayurveda scholars do not get proper exposure or undergo any specific training to apply it confidently in practice. This is the reason why we are unable to produce any scientific evidences to prove the role of Daivya Vyapashraya Chikitsa in the management of diseases. Now we need to focus upon this aspect to understand it better and also to create scientific evidences to strengthen our science.
Acharya Charaka explains this shloka in the context of importance of Anna & Paana in Annapanavidhi Adhyaya under the quadrant of Annapana. Ahara is the main factor which is responsible for attaining Purusharthas through Arogya in which everything depends on. Charakacharya says the food intake should be considered as a Yaga. He quotes paying due consideration to the Matra & Kala, a self controlled man should regularly take Hita Annapana as are conducive to the Antaragni is like an Aahitagni (a man who performs yajna), who takes diet which is conducive to the
Jataragni being aware of the Hita Annapana, who resort to Japa & Dana enjoys bless without any disease during the present & future lives.Ahara sustains the Prana of entire living kingdom. Hita Bhojana provides fuel to the Antharagni (digestive fire), promotes mental as well as physical strength, strength of Sarira Dhatus & causes pleasing to Indriyas (sense organs) etc. The healthy constituents like Varna (complexion), Prasada (clarity), Saausvarya (good voice), Jivitham (longevity), Prathibha (geniusness), Sugham (happiness), Tushti (satisfaction), Pushti
(nourishment), Balam (strength), Medha (intellect) etc based on Ahara. May be because of these reason, Ahara is considered as one among the Trayopasthambhas along with Nidra & Brahmacharya by Acharyas.
In this sloka Charakacharya mentioned that a Jitathma (self controlled man) who is blessed by noble man lives for Shadtrimshatam Sahasrani Ratris (36x1000 nights) means 100 years free from diseases by the intake of Hitabhojana.
Dr. Leena P NairDept of Ayurveda Samhita &
Siddhanta
1AmritAvAbodhini monthly newsletter
A Book of Philosophy, Politics and Cultural ValuesRAMAYANA of the Aryan society (of Ayodhya),
Adharma is the ruling principle of the Rakshasa (demon) society. We have a Manava in the north, a Vanara in the peninsula and a Rakshasa in the island. In all three kingdoms, be it noted, the elder is ousted and the younger secures the power, though Bharat’s instance is of a different nature altogether. Eventually in one of the three kingdoms the throne is restored to the eldest.
The Art of Administration as depicted in Valmiki Ramayana
The professed objective of all governments, down the corridors of history of man, has been to provide and ensure the welfare and happiness of the people through an efficient and good administration. To maintain a country economically and polically strong it is a need to maintain the equilibrium of the minds and the administrators should not fight for positions and wealth. They should be ready to serve the people who follow dharma or truth as their ultimatum in life. The administration starts right from the family administration. There are three important contexts in Ramayana where the value of relations and politics are explained. 1. King Dasharath’s advice to Sri Rama on the eve of coronation.2. Sri Rama’s questions and advice to Bharata at their historic meeting at Chitrakut. 3. Surpankha’s advice to Ravana.
Concept of Dharma in Ramayana
Valmiki considers Satya (Truth) as Dharma. He does not see any difference between these two concepts. The knower’s of Dharma say that Truth is the Supreme Dharma.
The Supreme Virtue of the Ramayana
This epic, which promotes long life, grants good fortune and destroys sin, is equal to the Veda and should be recited by the wise to men of faith. On hearing it, he who has no son will obtain a son, he who has no fortune will become wealthy; to read but a foot of this poem will absolve him from all sin. He who commits sins daily will be wholly purified by reciting a single shloka. He who, with devotion, recites the Ramayana at the hour when the cows are loosed or at noon, or at dusk, will never suffer adversity.
In addition to the recitation of Adhyatma Ramayanam Kilipattu
of Thunjath Ezhuthachan there are so many activities observed by Keralites to rejuvenate body and mind during this month of Karkidataka. They generally use ten types of leaves which grow under heavy rain without harvesting is a best example for the relation between men and environment. The ‘Naalambala Darshanam’ is an important pilgrimage observed during the Ramayana masam. During this pilgrimage, the believers worship Ram, Bharathan, Lakshmanan and Shathrugnan, the four brothers in the temples dedicated to each of them on a single day. Thriprayar Sri Ram temple, Iirnjalakuda Bharathan temple, Moozhikulam Lakshmanan temple and Payyammal Shatrugnan Temple in the Thrissur district are the destinations in the ‘Naalambala Darshanam’ pilgrimage. There are different diets used by the people of Kerala during this time to maintain the good health. They are closely related to the food prescribed in Varsha Ritu in Ayurveda texts. The herbal soup, popularly known as ‘Marunnu Kanji’ or ‘Karkidaka Kanji’, is a special diet followed in this season. The gruel is a mixture of several herbs including Varattu Manjal, Uzhinjil, Thazhuthama, Kurunthotti, Karikurinji, Puthirichundu, Changalam Piranda, Ayamodakam and Ariyaaru mix. Apart from spiritual observances and healthy diets, the ‘Pithru Tharpanam’ is a major ritual followed. “The Tarpanam is done on the Amavasi or the new
moon day. On this day of ‘Karkidaka Vavu’, certain rituals are performed for the dead souls. Women in the house make special dishes like ‘Vavu ada’ on this day,”Ramayana tells the story of a noble human being, his bonding and relations, how a man should behave, which are the paths that is to be chosen for a good life etc.We can trace out what is the duty of a younger brothers to elder one which is reflected in Lekshmana and Bharatha. The extreme and untainted attachment to his master can be seen in Lord Hanuman. The unadulterated loyalty to husband and tolerance can be spotted in mother Sita. All of these are morals to the present society Ramayana focus on fraternity of brotherhood, lenience, endurance, dedication and devotion. The new generation might be unfamiliar to such things. These aspects we can’t make them understand simply by saying straight. It needs a rigid pedestal to communicate. Ramayana undoubtedly can be marked as an indisputable base to divulge the vital and inevitable aspects of mankind.Amrita School of Ayurveda observes the Ramayana Masa reading Adhyatma Ramayana by the students followed by Bhajana to cultivate the good values in the new generation.
Ramayana Masa in Kerala
The philosophy of the Ramayana (Swami Vivekananda)
Sri Rama was the Parmatman (Supreme Reality) and that Sita was the Jivatman (embodied individual soul). Each man’s or woman’s body was the Lanka. The Jivatman which was enclosed in the body, or captured in the island of Lanka, always desired to be in affinity with the Parmatman, or Sri Rama. But the Rakshasas would not allow it, and the Rakshasas represented certain traits of character. For instance, Vibhishana represented Sattwa Guna, Ravana represented Rajas Guna and Kumbhakarana represented Tamas Guna. The three gunas of mind Satva Raja and Tamas (Sattwa Guna means goodness, Rajas means lust and passion and Tamas means darkness, stupor, avarice, malice, and its concomitants). Keep back Sita, or Jivatman, which is in the body (Lanka) from joining Paramatman (Rama). Sita, thus imprisoned and trying to unite with her Lord, receives a visit from Hanuman, the Guru or divine teacher, who shows her the Lord’s ring, which is Brahma-Jnana, the supreme wisdom that destroys all illusions. Thus Sita finds the way to be at one with Sri Rama or in other words, the Jivatman finds itself one with the Paramatman.
The esoteric meaning of Ramayana (By Sant Keshavadas)
Dasharatha symbolizes the intellect that controls the senses. The three queens of Dasaratha are the three Gunas known as Sattwa (tranquillity), Rajas (activity), and Tamas (malice, ignorance, darkness). Vasishtha and Viswamitra are the gurus who guide the intellect. Rama is the transcendental Self and Lakshmana, Bharata and Satrughna (Rama’s three brothers) are the triple manifestations of God as immanent, God as in-dwelling spirit, and God as soul, respectively.Manthara (the maid servant) symbolizes the negative qualities that poisons Kaikeyi (the Rajasic-Tamasic mind). Demons and demonesses in Ramayana are the evil propensities in us. Ravana is the Rajasic ego. Kumbhakarana is the Tamasic ego. Vibhishana represents the Satwik ego. Rama’s wife Sita is the Cosmic Energy (Kundalini) abducted by Ravana, the ego, for wrong use. So, through (with the help of) Hanuman, symbolizing Pranayama, or rhythmic breathing, you will find the location of Sita, the energy and convey the news of Rama, the Self. Rama’s destruction of Ravana and Kumbhkarana symbolises the destruction of Rajasic and Tamasic egos. The installation of Vibhishana symbolises the establishment of Sattwa Guna and equanimity through self-realization. Union of Rama and Sita is the union of Shakti with the eternal consciousness of the true self. Rama’s coronation symbolizes the Kingdom of Heaven on earth.
Three distinctly contrasted societies (Sri N. Nanjunda Sastry)
The overall picture that we get on the large canvas of Valmiki is of three distinctly contrasted societies; Sattvic in Ayodhya, Sattvic and Rajasic in Kishkindha, and Tamasic and Rajasic in Lanka. If Dharma is the cardinal principle
INTRODUCTIONBody organs aren’t all internal like Brain or the Heart. There’s one we wear on theoutside ie, Skin. Skin separates inside of our body from the outside world. This covering does a lotmore than look us presentable. Ever noticed how whatever is going on in our life seems to show on our face? Skin also reflects the emotions of our body. Any alteration in the immunity, nutrition, hygiene, circulation and even the psychological state is easily depicted by the changes in the skin. Another important fact is diseases of skin are common presentation in clinical OPD’s.Skin diseases, are dealt exclusively by Ayurveda terming it as “Kushta”, which means “being of a particular colour”. The general perception of Kushta is Leprosy but Ayurveda’s Kushta denotes a spectrum of skin diseases.
CAUSE FOR KUSHTASkin disorders can be traced to errors in one’s own conduct. Intake of incompatible foods like fish along with curd, fish followed by milk, milk along with sour fruits, frequent eating of meat of domestic, marshy and aquatic animals with milk, suppression of vomiting all leads to Kushta. Other than this, Kushta is considered as a “sinful disease”. It is considered that killing of women, Brahmins and Saints, stealing of others property all leads to Kushta providing a lead to the field of Integrative medicine called “Psycho dermatology” which probes in to the relation of Mind and Skin. Skin disorders are somatic disorders with Psychological involvement also. Family, social deprival and isolation increases depression thereby aggravating the disease.
PATHOLOGYAlthough all the disorders of the skin are included under the term Kushta, there are two main classifications according to Ayurveda depending upon the severity of pathology and prognosis. They are Mahakushta (7 in number) and Kshudra Kushta (11 in number). Skin manifestations are innumerable but 18 of these were documented in Ayurveda due to their prevalence in clinical practice at that period.Kushta is considered as a “Bahu Dosha Avastha Vyadhi” ie, it never occurs with the involvement of single Dosha. The Saptha Dravyas (7 factors) that is Vata – Pitta –Kapha (3 physiological factors responsible for disease and health), Twak (skin), Rakta (blood), Mamsa (muscle) and Lasika (lymph) are responsible for its manifestation.As a tree grown, penetrates deep into earth in course of time with its root developed by rain, Kushta appeared in skin after a long time gradually penetrates deep into the tissues if untreated. By going deep it becomes incurable.
CLINICAL PRESENTATIONSKushta being a disease with different classifications, the symptoms shown by each of them depends upon the predominant Dosha. Clinical presentations of Kushta include Roughness of Skin, Sudden horripilation, Itching,
Excess sweat or Absence of sweat, Numbness of body parts, Discoloration, oozing and so on.
HOW TO MANAGEAccording to Ayurveda the two main treatment modalities are Samana Karma (Palliative treatment) and Shodhana Karma (Purification treatment). The choice of Shamana or Shodhana lies in the magnitude of the disease in specific relation to strength of the individual.
KUSHTAM - VARIOUS DERMATOLOGICAL CONDITIONSROGA PARICHAYAM
All Kushtas are caused by simultaneous vitiation of Tridoshas (Vata, Pitta and Kapha). Some Doshas are predominant and others are not. Treatment of the disease is decided according to the signs and symptoms. In the beginning predominant Dosha should be alleviated and then treat the secondary vitiated Dosha. For this purpose Ayurveda advises application of Lepas (Pastes), Intake of Kashaya (Decoction), Arishtas (Fermented preparations), Avaleha (Confections) etc. On the other hand Shodhana is told as the main treatment for Kushta, as it is the Bahudosha condition associated with the involvement of deeper tissues. Due to this reason repeated purification by means of Vamana (Emesis therapy), Virechana (Purgation), Nasya (Nasal Medication)
and Raktamoksana (Bloodletting) is advised. It is also advisable to do “Nitya Virechana” (daily usage of Laxatives) with suitable formulations so that the Doshas do not vitiate further. Removal of vitiated Doshas from its root helps in controlling the symptoms and prevents the relapse.Being a Somatic disorder, Ayurveda recommends Satvavajayachikitsa (Psychotherapy) by various techniques like Jnana (Spiritual knowledge), Vijnana (Educating the patient), Dhairya (Moral boosting), Practicing Yoga, and Meditation.
ADVISES Nutrition and diet affects overall health. Patient suffering from Kushta should abstain from Meat, Milk, Curd, Horse gram, Black gram, Sour foods, Incompatible foods as mentioned before, taking food soon after one meal( when the previous food is not digested), food which causes burning sensation. Instead they can include Barley, Wheat, Bitter vegetables, Millets, Lentils, Green gram in their diet. Day sleep should also be avoided by people with Kushta. (PG, Dept of Panchakarma)
PAKASHALARECIPES WITH PLAINTAIN STEM
1 : Sweet Juice 2 : Salt Juice
Traditional preparation
REFERENCE
INGREDIENTS INGREDIENTS
Plantain stem/vazhathandu- 1 or 2 Boiled milk- half cupSugar - 2 tbsp.Water- if necessary
Plaintain stem-1 or 2Sour curd- 2 tbsp Salt and water- as neededPepper powder- 2 pinches
Method of preparation1. Remove the outer layer of plantain stem till core.
2. Chop into small pieces.
3. Grind with sugar and milk.
4. Add more sugar and milk if necessary.
5. Strain in a double cloth filter.
6. Pour in a serving glass.
7. Serve it chilled or at room temperature.
Indications: Ashmari (Renal stones)
Method of preparation1. Remove the outer layer of plantain stem till core. 2. Chop into small pieces. 3. Immerse in butter milk to avoid colour change. 4. Grind the pieces along with curd and salt. 5. Add pepper powder to it.6. Add more water, whisk and strain in double cloth filter. 7. Pour in a serving glass and garnish with coriander leaves. 8. Serve chill.Indications: Ashmari (Renal stones)
DISCUSSION Most of the drugs in the Drakshadi Kashayam are Madhura Rasa Pradhana which has Vatapittahara property and it will stabilize Pitta in its own Sthana. Indication itself mentions that it is mainly for Vatapitta rogas. According to Avastha of the Rogas it should be administer as Phanta Kashaya or Sheeta Kashaya form.Even though Drakshadi Kashayam is Vatapittahara but totally avoided when there is slight Kapha Dushti –ie- Kledatva in the body. So it is indicated in Urdwaga Raktapitta but when slightest Kapha Dushti is seen it should be avoided. Chardi and Urdwaga Raktapitta come in same pathway, in both diseases Pratiloma Gati of Vata occurs. Kapha Vriddhi along with Pitta produces Chhardi. Along with Laja Drakshadi Kashaya is effective in Chhardi. Pippasa and Madatyaya are also Vatapitta Rogas. It is also indicated in the last stage of Kamala.
Ref. (AH: Chi:1/55-58)
1Amalaki Swarasa (juice) is used with Haridra (turmeric) and honey in Prameha (diabetes).
(A.H. Uttarasthana )
2Amalaki Swarasa (juice) along with draksha rasa (dried grapes) is useful in kamala (jaundice).
(Charaka Chikitsa)
3Decoction of Amalaki and Haridra (turmeric) with honey is useful in Vatarakta (gouty arthritis).
(Su.Chi)
4In chronic dysentery, Amalaki leaves are used as an infusion with fenugreek seeds.
(I.M.P)
5Fried fruit powder of Amalaki is made into a paste with Amla Dravya (sour substances) like Kanchika (sour rice water) and
used for external application over head for stopping nasal bleeding (epitasis).
(Sharangadhara)
6Amalaki Choorna (powder) boiled with milk is taken with ghee in Kasa Roga (cough). (A.H .Chikitsa)
7Choorna of Amalaki fruit with Sita Choornam (sugar powder) is effective in Raktapitta (bleeding disorders). (R.R.S)
8Amalaki Beeja Kalka (seed paste) along with honey and sugar for internal administration is effective in Raktapradara (menorrhagia)
9Choorna of Amalaki mixed with more quantity of honey and sugar is used for virechana (purgation) in Raktapitta (bleeding disorders).
(Cha.Chi)
10In Mootrakrichra (difficulty in micturition) Amalaki fruits Swarasa (juice) along with Guda (jaggery) is recommended for internal administration.
(vrinda madhava –mootrakrichra adhikaara)
AMALAKIBotanical name – Emblica officinalisFamily – Euphorbiaceae English name – Indian goose berry
HOME REMEDY
Dr. K. SivabalajiAssistant Professor,
Amrita School of Ayurveda
Dr. Ananth Ram SharmaAssociate Professor,
Amrita School of Ayurveda
Dr. James ChackoAssociate Professor,
Amrita School of Ayurveda
Dr. James Chacko, Dept. of Kayachikitsa and Dr. Sivabalaji, Dept. of Shalakya Tantra published an article entitled “Preliminary Analytical Study of Rasnasapthakam Kashayam- An Ayurvedic Poly herbal Formulation” in the International Journal of Medicinal Plants and Natural Products (IJMPNP), Volume 1, Issue 2, 2015
Free medical camp was conducted by Amrita School of Ayurveda Research Center and Amrita Ayurveda Hospital with the coordination of Kuttinakkala Dakshinakashi Divya Temple organizing committee held in karunagappally on 12-July-2015.
The medical camp was inaugurated at 9.00am by Br. Sankara Chaithanya Medical Director (Amrita School of Ayurveda) which was then followed by a stimulating and thought provoking class by Dr. Divya and Dr. Sreevidya (PG students) on eye hygiene and prevention of eye diseases.
Dr. Ananth Ram Sharma, Associate Professor from the Post Graduate Department of Panchakarma addressed the PG scholars and House surgeons and share the “Clinical experiences” At Government Ayurveda College Thripunitura, on July 23rd 2015. The program was organised by Post Graduate Students Association Thripunitura as a part of their regular academic activities.
Published Article
Guest Lecture @ GAC Thripunitura
MEDICAL CAMP JULY-201512 OPD’s of altered arena were opened and in total of 349 people of environs visited the medical camp and was granted by the service of 8 Doctors, 12 PG’s & 10 Internees.
The camp extended to 2.30pm and Amrita Ayurveda Research Center showed their admirable support by providing free medicines to the patients.
The mutual harmonization, synchronization and active contribution of both our medical team and temple coordinators made this bivouac a momentous triumph.
Free medical camp was conducted by Amrita School of Ayurveda Research Center and Amrita Ayurveda Hospital with the coordination of Kuttinakkala Dakshinakashi Divya Temple organizing committee held in karunagappally on 12-July-2015.
Scorpions are real nocturnal villains as their bite is very common in Kerala. A scorpion bite is famous for its excruciating pain. Immediate relief can get from simple home remedies. So the following are some simple primary treatment aids based on basic principles of Ayurveda.
1 Initially we can do Dhara with luke warm Ghrita mixed with Saindhava (rock salt) (A.H.U.37)
2 Fomentation with Ajaji (Ajowan) fried in Ghee and grinded with Saindhava (rock salt) (A.H.U.37)
3 External application of Pinyaka (oil cake) grinded in Gomutra (Cow’s urine) (A.H.U.37)
4 External application of flower of Tulasi grinded in Gomutra (Cow’s urine) (A.H.U.37)
5 Drink plenty of milk with sugar (SU.K .8)
Primary Management for Scorpion Bite6 Drink ghee with honey (SU.K .8)
5 Do Dhoopanam on bite site with feather of hen, followed by application of Saindhava and Ghee (SU.K .8)
Bite with minimal symptoms will be cured by these applications. If symptoms persist severely more than 24 hrs, should seek medical aid. Effective anti venom for scorpion bite is available now a days.
