aayurved

yeh lekh ya abhilekh kisi dharm ke granthon aur maanyataaon ka prayog karta hai, par unka aalochanaatmak vishleshan karne vaale kisi praathamik ya dviteeyak srot ka ullekh naheen karta hai. krupaya vishvasaneeya praathamik aur dviteeyak sroton se vivran jodkar is prushth mein sudhaar karein. (December 2015)

is lekh ke udaaharan aur drushtikon saare mahatvapoorn drushtikon naheen apnaate. krupaya ise sudhaarein ya vivaad ko sulajhaaeain. (October 2015)

is lekh mein satyaapan hetu atirikt sandarbh athva sroton ki aavashyakta hai. krupaya vishvasaneeya srot jodkar is lekh mein sudhaar karein. srotaheen saamagri ko chunauteedi ja sakti hai aur hataaya bhi ja sakta hai. (October 2015)

aayurved ke devata Bhagwan dhanvantari

aayurved (aayu + ved = aayurved) vishv ki praacheenatam chikitsa pranaaliyon mein se ek hai. yeh atharvaved ka upaved hai. yeh vigyaan, kala aur darshan ka mishran hai. 'aayurved' naam ka arth hai, 'jeevan ka gyaan' aur yahi sankshep mein aayurved ka saar hai.

hitaahitan sukhan du:khamaayustasya hitaahitm.

maanan ch tachch yatroktamaayurved: s uchyate. -(ch.soo.1/40)

aayurved aur aayurvigyaan donon hi chikitsaashaastr hain parantu vyavahaar mein chikitsaashaastr ke praacheen bhaarateeya dhang ko aayurved kehte hain aur ailopaithik pranaali (janta ki bhaasha mein "daaktari') ko aayurvigyaan ka naam diya jaata hai.

is shaastr ke aadi aachaarya ashvineekumaar maane jaate hain jinhone daksh prajaapati ke dhad mein bakare ka sir joda tha. ashvini kumaaron se Indra ne yeh vidya praapt ki. Indra ne dhanvantari ko sikhaaya. kaashi ke raaja divodaas dhanvantari ke avataar kahe gaye hain. unase jaakar sushrut ne aayurved padha. atri aur Bhardwaj bhi is shaastr ke pravartak maane jaate hain. aayurved ke aachaarya ye hain— ashvineekumaar, dhanvantari, divodaas (kaashiraaj), nakul, sahadev, arki, chyavan, janak, budh, jaavaal, jaajali, pail, karath, August, atri tatha unke chh: shishya (agnivesh, bhed, jaatookarn, paraashar, seerapaani haareet), sushrut aur charak.

puraatatvavettaaon ke anusaar sanchaar ki praacheenatam pustak rigved hai. vibhinn vidvaanon ne iska rachana kaal isa ke 3,000 se 50,000 varsh poorv tak ka maana hai. is sanhita mein bhi aayurved ke atimhattv ke siddhaant yatr-tatr vikeern hai. charak, sushrut, kaashyap aadi maanya granth aayurved ko atharvaved ka upaved maanate hain. isse aayurved ki praacheenata siddh hoti hai. at: ham kah sakte hain ki aayurved ki rachanaakaal isa poorv 3,000 se 50,000 varsh pehle yaani srushti ki utpatti ke aas-paas ya saath ka hi hai.

aayurved ke aitihaasik gyaan ke sandarbh mein sarvapratham gyaan ka ullekh, charak mat ke anusaar mrutyulok mein aayurved ke avataran ke saath- agnivesh ka naamollekh hai. sarvapratham brahma se prajaapati ne, prajaapati se ashvini kumaaron ne, unase indr ne aur indr se Bhardwaj ne aayurved ka adhyayan kiya. chyavan rishi ka kaaryakaal bhi ashvini kumaaron ka samakaaleen maana gaya hai. aayurved ke vikaas me rishi chyavan ka atimhattvapoorn yogadaan hai. fir Bhardwaj ne aayurved ke prabhaav se deergh sukhi aur aarogya jeevan praapt kar anya rishiyon mein usaka prachaar kiya. tadanantar punarvasu aatreya ne agnivesh, bhel, jatoo, paaraashar, haareet aur kshaarapaani naamak chh: shishyon ko aayurved ka upadesh diya. in chh: shishyon mein sabse adhik buddhimaan agnivesh ne sarvapratham ek sanhita ka nirmaan kiya- agnivesh tantr ka jiska pratisanskaar baad mein charak ne kiya aur usaka naam charakasanhita pada, jo aayurved ka aadhaar stambh hai.

sushrut ke anusaar kaasheeraaj divodaas ke roop mein avatarit Bhagwan dhanvantari ke paas anya maharshiryon ke saath sushrut jab aayurved ka adhyayan karne hetu gaye aur unase aavedan kiya. us samay Bhagwan dhanvantari ne un logon ko upadesh karte hue kaha ki sarvapratham swayam brahma ne srushti utpaadan poorv hi atharvaved ke upaved aayurved ko ek sahasr adhyaaya- shat sahasr shlokon mein prakaashit kiya aur pun: manushya ko alpamedhaavi samajhakar ise aath angon mein vibhkt kar diya.

is prakaar dhanvantari ne bhi aayurved ka prakaashan brahmadev dvaara hi pratipaadit kiya hua maana hai. pun: Bhagwan dhanvantari ne kaha ki brahma se daksh prajaapati, unase ashvineekumaar dvaya tatha unase indr ne aayurved ka adhyayan kiya.

charak sanhita tatha sushrut sanhita mein varnit itihaas evam aayurved ke avataran ke kram mein kramash: aatreya sampradaaya tatha dhanvantari sampradaaya hi maanya hai.
charak mataanusaar- aatreya sampradaaya.
sushrut mataanusaar- dhanvantari sampradaaya.

aayurved ka uddeshya hi svasth praani ke svaasthya ki raksha tatha rogi ki rog se raksha hai. (prayojanan chaasya svasthasya svaasthyarakshanan aaturasyavikaaraprashamanan ch). aayurved ke do uddeshya hain :

1. svasth vyaktiyon ke svaasthya ki raksha karna
2. rogi vyaktiyon ke vikaaron ko door kar unhein svasth banaana

svasth vyaktiyon ke svaasthya ki raksha karna

iske liye apne shareer aur prakruti ke anukool desh, kaal aadi ka vichaar karna niyamit aahaar-vihaar, cheshta, vyaayaam, shauch, snaan, shayan, jaagaran aadi gruhasth jeevan ke liye upayogi shaastrokt dincharya, raatrichrya evam ritucharya ka paalan karna, sankatamaya kaaryon se bachana, pratyek kaarya vivekapoorvak karna, man aur indriya ko niyantrit rakhana, desh, kaal aadi paristhitiyon ke anusaar apne apne shareer aadi ki shakti aur ashakti ka vichaar kar koi kaarya karna, mal, mootr aadi ke upasthit vegon ko na rokana, irshya, dvesh, lobh, ahankaar aadi se bachana, samay-samay par shareer mein sanchit doshon ko nikaalne ke liye vaman, virechan aadi ke prayogon se shareer ki shuddhi karna, sadaachaar ka paalan karna aur dooshit vaayu, jal, desh aur kaal ke prabhaav se utpann mahaamaariyon (janapadoddhvansaneeya vyaadhiyon, epidemik dijeejej) mein vijnya chikitsakon ke upadeshon ka samuchit roop se paalan karna, svachh aur vishodhit jal, vaayu, aahaar aadi ka sevan karna aur doosaron ko bhi iske liye prerit karna, ye svaasthyaraksha ke saadhan hain.

rogi vyaktiyon ke vikaaron ko door kar unhein svasth banaana

iske liye pratyek rog ke

• hetu (kaaran),

• ling - rogaparichaayak vishay, jaise poorvaroop, roop (science end sinptams), sanpraapti (paithojenisis) tatha upashayaanupashaya (thiraapyutiktests)

• aushadh ka gyaan paramaavashyak hai.

ye teenon aayurved ke 'triskandh' (teen pradhaan shaakhaaen) kahalaati hain. iska vistrut vivechan aayurved granthon mein kiya gaya hai. yahaaain keval sankshipt parichay maatr diya jaaega. kintu iske poorv aayu ke pratyek sanghatak ka sankshipt parichay aavashyak hai, kyonki sanghatakon ke gyaan ke bina unamein honevaale vikaaron ko jaanana sambhav na hoga.

• aayurvedeeya chikitsa vidhi sarvaangeen hai. ayurvedik chikitsa ke uparaant vyakti ki shaareerik tatha maanasik donon mein sudhaar hota hai.

• ayurvedik aushadhiyon ke adhikaansh ghatak jadi-butiyon, paudhon, foolon evam falon aadi se praapt ki jaateen hain. at: yeh chikitsa prakruti ke nikat hai.

• vyaavahaarik roop se ayurvedik aushadhiyon ke koi dushprabhaav (side-ifekt) dekhne ko naheen milte.

• anekon jeern rogon ke liye aayurved vishesh roop se prabhaavi hai.

• aayurved na keval rogon ki chikitsa karta hai balki rogon ko rokata bhi hai.

• aayurved bhojan tatha jeevanashaili mein saral parivrtanon ke dvaara rogon ko door rakhane ke upaaya sujhaata hai.

• ayurvedik aushadhiyaaain svasth logon ke liye bhi upayogi hain.

• ayurvedik chikitsa apekshaakrut sasti hai kyonki aayurved chikitsa mein saralata se upalabdh jadi-bootiyaaain evam masaale kaam mein laaye jaate hain.

aayurved ka arth praacheen aachaaryon ki vyaakhya aur ismein aae hue 'aayu' aur 'ved' in do shabdon ke arthon ke anusaar bahut vyaapak hai. aayurved ke aachaaryon ne 'shareer, indriya, man tatha aatma ke sanyog' ko aayu kaha hai. arthaat‌ jab tak in chaaron sampatti (saadgunya) ya viptti (vaigunya) ke anusaar aayu ke anek bhed hote hain, kintu sankshep mein prabhaavabhed se ise chaar prakaar ka maana gaya hai :

(1) sukhaayu : kisi prakaar ke sheereerik ya maanasik vikaas se rahit hote hue, gyaan, vigyaan, bal, paurush, dhanru dhaanya, yash, parijan aadi saadhanon se samruddh vyakti ko "sukhaayu' kehte hain.

(2) dukhaayu : iske vipreet samast saadhanon se yukt hote hue bhi, shareerik ya maanasik rog se peedit athva nirog hote hue bhi saadhanaheen ya svaasthya aur saadhan donon se heen vyakti ko "du:khaayu' kehte hain.

(3) hitaayu : svaasthya aur saadhanon se sampann hote hue ya unamein kuchh kami hone par bhi jo vyakti vivek, sadaachaar, susheelata, udaarata, satya, ahinsa, shaanti, paropakaar aadi aadi gunon se yukt hote hain aur samaaj tatha lok ke kalyaan mein nirt rahate hain unhein hitaayu kehte hain.

(4) ahitaayu : iske vipreet jo vyakti avivek, duraachaar, kroorata, svaarth, danbh, atyaachaar aadi durgunon se yukt aur samaaj tatha lok ke liye abhishaap hote hain unhein ahitaayu kehte hain.

is prakaar hit, ahit, sukh aur du:kh, aayu ke ye chaar bhed hain. isi prakaar kaalapramaan ke anusaar bhi deerghaayu, madhyaayu aur alpaayu, sankshep mein ye teen bhed hote hain. vaise in teenon mein bhi anek bhedon ki kalpana ki ja sakti hai.

'ved' shabd ke bhi satta, laabh, gati, vichaar, praapti aur gyaan ke saadhan, ye arth hote hain aur aayu ke ved ko aayurved (naulej ov saayans ov laaif) kehte hain. arthaat‌ jis shaastr mein aayu ke svaroop, aayu ke vividh bhed, aayu ke liye hitkaarak aur apramaan tatha unke gyaan ke saadhanon ka evam aayu ke upaadaanabhoot shareer, indriya, man aur aatma, inmein sabhi ya kisi ek ke vikaas ke saath hit, sukh aur deergh aayu ki praapti ke saadhanon ka tatha inke baadhak vishyon ke niraakaran ke upaayon ka vivchen ho use aayurved kehte hain. kintu aajkal aayurved "praacheen bhaarateeya chikitsaapaddhati' is sankuchit arth mein prayukt hota hai.

samast cheshtaaon, indriyon, man or aatma ke aadhaarbhoot paanchabhautik pind ko 'shareer' kehte hain. maanav shareer ke sthool roop mein chhah ang hain; do haath, do pair, shir aur greeva ek tatha antaraadhi (madhyashareer) ek. in angon ke avayavon ko pratyang kehte hain-

moordha (head), lalaat, bhroo, naasika, akshikoot (orbit), akshigolak (aaibaul), varts (palak), pakshm (baruni), karn (kaan), karnaputrak (traigas), shashkuli aur paali (pinn end lob ov iyars), shankh (maathe ke paarshv, teinpuls), gand (gaal), oshth (honth), srukkani (mukh ke kone), chibuk (thuddi), dantavesht (masoode), jihva (jeebh), taalu, taansils, galashundika (yuvula), gojihvika (epeeglautis), greeva (garadan), avatuka (lairingj), kandhara (kandha), kaksha (eksila), jatru (hansuli, kaalar), vaksh (thoreks), stan, paarshv (bagal), udar (belly), naabhi, kukshi (kokh), bastishir (grauyan), prushth (peeth), kati (kamar), shroni (pelvis), nitanb, guda, shishn ya bhag, vrushan (testeej), bhuj, koorpar (kehuni), baahupindika ya aratni (foraaarm), manibandh (kalaai), hast (hatheli), anguliyaan aur angushth, ooru (jaangh), jaanu (ghutana), jangha (taang, leg), gulf (takhana), prapad (foot), paadaanguli, angushth aur paadatal (talava),. inke atirikt hrudaya, fuffus (langs), yakrut (livr), pleeha (spleen), aamaashaya (stamak), pittaashaya (gaal blaidar), vrukk (gurda, kidni), vasti (yoorinri blaidar), kshudraant (smaul intestin), sthoolaantr (laarj intestin), vapaavahan (meseinteri), pureeshaadhaar, uttar aur adharagud (rektam), ye koshthaang hain aur sir mein sabhi indriyon aur praanon ke keindron ka aashray mastishk (bren) hai.

aayurved ke anusaar saare shareer mein 300 asthiyaan hain, jinhein aajkal keval ganana-kram-bhed ke kaaran do sau chhah (206) maanate hain tatha sandhiyaaain (jvaaints) 200, snaayu (lingaameints) 900, shiraaen (blood vesels, lifaitiks aind narbj) 700, dhamaniyaan (kreniyl narbj) 24 aur unki shaakhaaen 200, peshiyaan (masals) 500 (striyon mein 20 adhik) tatha sookshm strot 30,956 hain.

aayurved ke anusaar shareer mein ras (baail aind plaajma), rakt, maans, med (fait), asthi, majja (bon mairo) aur shukr (seemen), ye saat dhaatueain hain. nityaprati svaabhaavat: vividh kaaryon mein upayog hone se inka kshaya bhi hota rahata hai, kintu bhojan aur paan ke roop mein ham jo vividh padaarth lete rahate hain unase na keval is kshati ki poorti hoti hai, varan‌ dhaatuon ki pushti bhi hoti rahati hai. aahaararoop mein liya hua padaarth paachakaagni, bhootaagni aur vibhinn dhaatvanignayon dvaara paripakva hokar anek parivrtanon ke baad poorvokt dhaatuon ke roop mein parint hokar in dhaatuon ka poshan karta hai. is paachanakriya mein aahaar ka jo saar bhaag hota hai usase ras dhaatu ka poshan hota hai aur jo kitt bhaag bachata hai usase mal (vishtha) aur mootr banta hai. yeh ras hrudaya se hota hua shiraaon dvaara saare shareer mein pahuainchakar pratyek dhaatu aur ang ko poshan pradaan karta hai. dhaatvagniyon se paachan hone par ras aadi dhaatu ke saar bhaag se rakt aadi dhaatuon evam shareer ka bhi poshan hota hai tatha kitt bhaag se malon ki utpatti hoti hai, jaise ras se kaf; rakt pitt; maans se naak, kaan aur netr aadi ke dvaara baahar aanevaale mal; med se sved (paseena); asthi se kesh tatha lom (sir ke aur daadhi, moonchh aadi ke baal) aur majja se aankh ka keechad malaroop mein bante hain. shukr mein koi mal naheen hota, uske saare bhaag se oj (bal) ki utpatti hoti hai.

inheen rasaadi dhaatuon se anek upadhaatuon ki bhi utpatti hoti hai, yatha ras se doodh, rakt se kandaraaen (teindans) aur shiraaeain, maans se vasa (fait), tvacha aur uske chhah ya saat star (parat), med se snaayu (lingaameints), asthi se daant, majja se kesh aur shukr se oj naamak upadhaatuon ki utpatti hoti hai.

ye dhaatuen aur upadhaatuen vibhinn avayavon mein vibhinn roopon mein sthit hokar shareer ki vibhinn kriyaaon mein upayogi hoti hain. jab tak ye uchit parimaan aur svaroop mein rahati hain aur inki kriya svaabhaavik rahati hai tab tak shareer svasth rahata hai aur jab ye nyoon ya adhik maatra mein tatha vikrut svaroop mein hoti hain to shareer mein rog ki utpatti hoti hai.

praacheen daarshanik sinddhaant ke anusaar sansaar ke sabhi sthool padaarth pruthvi, jal, tej, vaayu aur aakaash in paanch mahaabhooton ke sanyukt hone se bante hain. inke anupaat mein bhed hone se hi unke bhinn-bhinn roop hote hain. isi prakaar shareer ke samast dhaatu, upadhaatu aur mal paanchabhautik hain. parinaamat: shareer ke samast avayav aur atat: saara shareer paanchabhautik hai. ye sabhi achetan hain. jab inmein aatma ka sanyog hota hai tab usaki chetanata mein inmein bhi chetna aati hai.

uchit paristhiti mein shuddh raj aur shuddh veerya ka sanyog hone aur usamein aatma ka sanchaar hone se maata ke garbhaashaya mein shareer ka aarambh hota hai. ise hi garbh kehte hain. maata ke aahaarajanit rakt se apara (plaiseinta) aur garbhanaadi ke dvaara, jo naabhi se lagi rahati hai, garbh poshan praapt karta hai. yeh garbhodak mein nimgn rahakar upasnehan dvaara bhi poshan praapt karta hai tatha pratham maas mein kalal (jeli) aur dviteeya mein ghan hota hai? teesare maas mein ang pratyang ka vikaas aarambh hota hai. chauthe maas mein usamein adhik sthirta aa jaati hai tatha garbh ke lakshan maata mein spasht roop se dikhaai padne lagte hain. is prakaar yeh maata ki kukshi mein uttarottar viksit hota hua jab sampoorn ang, pratyang aur avayavon se yukt ho jaata hai, tab praaya: navein maas mein kukshi se baahar aakar naveen praani ke roop mein janm grahan karta hai.

shareer mein pratyek ang ya kisi bhi avayav ka nirmaan uddeshyavishesh se hi hota hai, arthaat‌ pratyek avayav ke dvaara vishisht kaaryon ki siddhi hoti hai, jaise haath se pakadna, pair se chalana, mukh se khaana, daant se chabaana aadi. kuchh avayav aise bhi hain jinse kai kaarya hote hain aur kuchh aise hain jinse ek vishesh kaarya hi hota hai. jinse kaaryavishesh hi hota hai unamein us kaarya ke liye shaktisanpann ek vishisht sookshm rachana hoti hai. isi ko indriya kehte hain. shabd, sparsh, roop, ras aur gandh in baahya vishyon ka gyaan praapt karne ke liye kramaanusaar kaan, tvacha, netr, jihva aur naasika ye avayav indriyaashraya avayav (vishesh indriyon ke ang) kahalaate hain aur inmein sthit vishisht shaktisanpann sookshm vastu ko indriya kehte hain. ye kramash: paaainch hain-

shrotr, tvak‌, chakshu, rasana aur ghraan.

in sookshm avayavon mein panchamahaabhooton mein se us mahaabhoot ki visheshata rahati hai jiske shabd (dhvani) aadi vishisht gun hain; jaise shabd ke liye shrotr indriya mein aakaash, sparsh ke liye tvak‌ indriya mein vaayu, roop ke liye chakshu indriya mein tej, ras ke liye rasaneindriya mein jal aur gandh ke liye ghraaneindriya mein pruthvi tatv. in paanchon indriyon ko jnyaaaneindriya kehte hain. inke atirikt vishisht kaaryasanpaadan ke liye paanch kameindriyaan bhi hoti hain, jaise gaman ke liye pair, grahan ke liye haath, bolne ke liye jihva (gojihva), malatyaag ke liye guda aur mootratyaag tatha santaanotpaadan ke liye shishn (striyon mein bhag). aayurved daarshanikon ki bhaaainti indriyon ko aahankaarik naheen, apitu bhautik maanata hai. in indriyon ki apne kaaryon man ki prerana se hi pravrutti hoti hai. man se sampark na hone par ye nishkriya rahati hai.

pratyek praani ke shareer mein atyant sookshm aur keval ek man hota hai.^{[krupaya uddharan jodein]} yeh atyant drutagati wala aur pratyek indriya ka niyantrak hota hai. kintu yeh swayam bhi aatma ke sampark ke bina achetan hone se nishkriya rahata hai. pratyek vyakti ke man mein satv, raj aur tam, ye teenon praakrutik gun hote hue bhi inmein se kisi ek ki saamaanyat: prabalata rahati hai aur usi ke anusaar vyakti saatvik, raajas ya taamas hota hai, kintu samay-samay par aahaar, aachaar evam paristhitiyon ke prabhaav se dasare gunon ka bhi praabalya ho jaata hai. iska gyaan pravruttiyon ke lakshanon dvaara hota hai, yatha raag-dvesh-shoonya yathaarthadrashta man saatvik, raagayukt, sachesht aur chanchal man raajas aur aalasya, deerghasootrata evam nishkriyta aadi yukt man taamas hota hai. iseeliye saatvik man ko shuddh, satv ya praakrutik maana jaata hai aur raj tatha tam uske dosh kahe gaye hain. aatma se chetanata praapt kar praakrutik ya sadosh man apne gunon ke anusaar indriyon ko apne-apne vishyon mein pravrutt karta hai aur usi ke anuroop shaareerik kaarya hote hain. aatma man ke dvaara hi indriyon aur shareeraavayavon ko pravrutt karta hai, kyonki man hi usaka karan (instrumeint) hai. iseeliye man ka sampark jis indriya ke saath hota hai usi ke dvaara gyaan hota hai, doosare ke dvaara naheen. kyonki man ek or sookshm hota hai, at: ek saath usaka anek indriyon ke saath sampark sabhav naheen hai. fir bhi usaki gati itni teevr hai ki vah ek ke baad doosari indriya ke sampark mein sheeghrata se parivrtit hota hai, jisse hamein yahi gyaat hota hai ki sabhi ke saath usaka sampark hai aur sab kaarya ek saath ho rahe hain, kintu vaastav mein aisa naheen hota.

aatma panchamahaabhoot aur man se bhinn, chetanaavaan‌, nirvikaar aur nitya hai tatha saakshi svaroop hai, kyonki swayam nirvikaar tatha nishkriya hai. iske sampark se sakriya kintu achetan man, indriyon aur shareer mein chetna ka sanchaar hota hai aur ve sachesht hote hain. aatma mein roop, rang, aakruti aadi koi chinh naheen hai, kintu uske bina shareer achetan hone ke kaaran nishchesht pada rahata hai aur mrut kahalata hai tatha uske sampark se hi usamein chetna aati hai tab use jeevit kaha jaata hai aur usamein anek svaabhaavik kriyaaen hone lagti hain; jaise shvaasochh‌aavaas, chhote se bada hona aur kate hue ghaav bharna aadi, palakon ka khulana aur band hona, jeevan ke lakshan, man ki gati, ek indriya se hue gyaan ka doosari indriya par prabhaav hona (jaise aaainkh se kisi sundar, madhur fal ko dekhkar muainh mein paani aana), vibhinn indriyon aur avayavon ko vibhnn kaaryon mein pravrutt karna, vishyon ka grahan aur dhaaran karna, svapn mein ek sthaan se doosare sthaan tak pahuainchana, ek aaainkh se dekhi vastu ka doosari aaainkh se bhi anubhav karna. ichha, dvesh, sukh, du:kh, prayatn, dhairya, buddhi, smaran shakti, ahankaar aadi shareer mein aatma ke hone par hi hote hain; aatmaarahit mrut shareer mein naheen hote. at: ye aatma ke lakshan kahe jaate hain, arthaat‌ aatma ka poorvokt lakshanon se anumaan maatr kiya ja sakta hai. maanasik kalpana ke atirikt kisi doosari indriya se usaka pratyaksh karna sambhav naheen hai.

yeh aatma nitya, nirvikaar aur vyaapak hote hue bhi poorvakrut shubh ya ashubh karm ke parinaamasvaroop jaisi yoni mein ya shareer mein, jis prakaar ke man aur indriyon tatha vishyon ke sampark mein aati hai vaise hi kaarya hote hain. uttarottar ashubh kaaryon ke karne se uttarottar adhogati hoti hai tatha shubh karmon ke dvaara uttarottar unnati hone se, man ke raag-dvesh-heen hone par, moksh ki praapti hoti hai.

is vivran se spasht ho jaata hai ki aatma to nirvikaar hai, kintu man, indriya aur shareer mein vikruti ho sakti hai aur in teenon ke paraspar saapekshya hone ke kaaran ek ka vikaar doosare ko prabhaavit kar sakta hai. at: inhein prakrutisth rakhana ya vikrut hone par prakruti mein laana ya svasth karna paramaavashyak hai. isse deergh sukh aur hitaayu ki praapti hoti hai, jisse kramash: aatma ko bhi uske ekamaatr, kintu bheeshan, janm mrutyu aur bhavabandhanaroop rog se mukti paane mein sahaayata milti hai, jo aayurved mein naitishthaki chikitsa kahi gayi hai.

charak ne sankshep mein rog aur aarogya ka lakshan yeh likha hai-

"vaat, pitt aur kaf in teenon doshon ka sam maatra (uchit pramaan) mein hona hi aarogya aur inmein vishmata hona hi rog hai."

sushrut ne svasth vyakti ka lakshan vistaar se diya hai-

"jisse sabhi dosh sam maatra mein hon, agni sam ho, dhaatu, mal aur unki kriyaaen bhi sam (uchit roop mein) hon tatha jiski aatma, indriya aur man prasann (shuddh) hon use svasth samajhna chaahiye.

iske vipreet lakshan hon to asvasth samajhna chaahiye. rog ko vikruti ya vikaar bhi kehte hain. at: shareer, indriya aur man ke praakrutik (svaabhaavik) roop ya kriya mein vikruti hona rog hai.

setikrtavyataako rogotpaadak hetoo nidaanam.

rog ke kaaran ko 'nidaan' yeh paryaayi shabd aaya hai. jab kisi aahaar ya vihaar se shareer par rog praadurbhaav dikhlaae tab use nidaan kehte hain.

sansaar ki sabhi vastueain saakshaat‌ ya parampara se shareer, indriyon aur man par kisi na kisi prakaar ka nishchit prabhaav daalati hain aur anuchit ya pratikool prabhaav se inmein vikaar utpann kar rogon ka kaaran hoti hain. in sabka vistrut vivechan kathin hai, at: sankshep mein inhein teen vargon mein baaaint diya gaya hai :

(1) prajnyaaaparaadh : avivek (dheebhransh), adheerata (dhrutibhransh) tatha poorv anubhav aur vaastavikta ki upeksha (smrutibhransh) ke kaaran laabh haani ka vichaar kiye bina hi kisi vishay ka sevan ya jaante hue bhi anuchit vastu ka sevan karna. isi ko doosare aur spasht shabdon mein karm (shaareerik, vaachik aur maanasik cheshtaaen) ka heen, mithya aur ati yog bhi kehte hain.

(2) asaatmyeindriyaarthasanyog : chakshu aadi indriyon ka apne-apne roop aadi vishyon ke saath asaatmya (pratikool, heen, mithya aur ati) sanyog indriyon, shareer aur man ke vikaar ka kaaran hota hai; yatha aaainkh se bilkul na dekhna (ayog), ati tejasvi vastuon ka dekhna aur bahut adhik dekhna (atiyog) tatha atisookshm, sankeern, ati door mein sthit tatha bhayaanak, beebhats, evam vikrutaroop vastuon ko dekhna (mithyaarog). ye chakshurindriya aur uske aashray netron ke saath man aur shareer mein bhi vikaar utpann karte hain. isi ko doosare shabdon mein arth ka duryog bhi kehte hain. greeshm, varsha, sheet aadi rituon tatha baalya, yuva aur vruddhaavasthaaon ka bhi shareer aadi par prabhaav padta hi hai, kintu inke heen, mithya aur atiyog ka prabhaav vishesh roop se haanikr hota hai.

poorvokt kaaranon ke prakaaraantar se anya bhed bhi hote hain; yatha

(1) viprakrusht kaaran (remote kauj), jo shareer mein doshon ka sanchaya karta rahata hai aur anukool samay par rog ko utpann karta hai,

(2) sannikrusht kaaran (immeediyet kauj), jo rog ka taatkaalik kaaran hota hai,

(3) vyabhichaari kaaran (abaurtiv kauj) jo paristhitivsh rog ko utpann karta hai aur naheen bhi karta tatha

(4) praadhaanik kaaran (spesifik kauj), jo tatkaal kisi dhaatu ya avayavavishesh par prabhaav daalkar nishchit lakshanonvaale vikaar ko utpann karta hai, jaise vibhinn sthaavar aur jaantav vish.

prakaaraantar se inke anya do bhed hote hain-

(1) utpaadak (preedispojing), jo shareer mein rogavishesh ki utpatti ke anukool parivartan kar deta hai;

(2) vyanjak (eksaaiting), jo pehle se rogaanukool shareer mein tatkaal vikaaron ko vyakt karta hai.

shareer par in sabhi kaaranon ke teen prakaar ke prabhaav hote hain :

(1) doshaprakop- anek kaaranon se shareer ke upaadaanabhoot aakaash aadi paanch tatvon mein se kisi ek ya anek mein parivartan hokar unke svaabhaavik anupaat mein antar aa jaana anivaarya hai. isi ko dhyaan mein rakhakar aayurvedaachaaryon ne in vikaaron ko vaat, pitt aur kaf in vargon mein vibhkt kiya hai. panchamahaabhoot evam tridosh ka alag se vivechan hi uchit hai, kintu sankshep mein yeh samajhna chaahiye ki sansaar ke jitne bhi moort (maitiryal) padaarth hain ve sab aakaash, vaayu, tej, jal aur pruthvi in paanch tatvon se bane hain.

ye pruthvi aadi ve hi naheen hai jo hamein nityaprati sthool jagat‌ mein dekhne ko milte hain. ye pichhle sab to poorvokt paanchon tatvon ke sanyog se utpann paanchabhautik hain. vastuon mein jin tatvon ki bahulata hoti hai ve unheen naamon se varnit ki jaati hain. usi prakaar hamaare shareer ki dhaatuon mein ya unke sanghatakon mein jis tatv ki bahulata rahati hai ve usi shreni ke gine jaate hain. in paanchon mein aakaash to nirvikaar hai tatha pruthvi sabse sthool aur sabhi ka aashray hai. jo kuchh bhi vikaas ya parivartan hote hain unka prabhaav isi par spasht roop se padta hai. shesh teen (vaayu, tej aur jal) sab prakaar ke parivartan ya vikaar utpann karne mein samarth hote hain. at: teenon ki prachurata ke aadhaar par, vibhinn dhaatuon evam unke sanghatakon ko vaat, pitt aur kaf ki sanjnyaa di gayi hai. saamaanya roop se ye teenon dhaatuen shareer ki poshak hone ke kaaran vikrut hone par anya dhaatuon ko bhi dooshit karti hain. at: dosh tatha mal roop hone se mal kahalaati hain. rog mein kisi bhi kaaran se inheen teenon ki nyoonata ya adhikta hoti hai, jise doshaprakop kehte hain.

(2) dhaatudooshan- kuchh padaarth ya kaaran aise hote hain jo kisi vishisht dhaatu ya avayav mein hi vikaar karte hain. inka prabhaav saare shareer par naheen hota. inhein dhaatupradooshak kehte hain.

(3) ubhayahetu- ve padaarth jo saare shareer mein vaat aadi doshon ko kupit karte hue bhi kisi dhaatu ya ang vishesh mein hi vishesh vikaar utpann karte hain, ubhayahetu kahalaate hain. kintu in teenon mein jo parivartan hote hain ve vaat, pitt ya kaf in teenon mein se kisi ek, do ya teenon mein hi vikaar utpann karte hain. at: ye hi teenon dosh pradhaan shareeragat kaaran hote hain, kyonki inke svaabhaavik anupaat mein parivartan hone se shareer ki dhaatuon aadi mein bhi vikruti hoti hai. rachana mein vikaar hone se kriya mein bhi vikaar hona svaabhaavik hai. is asvaabhaavik rachana aur kriya ke parinaamasvaroop atisaar, kaas aadi lakshan utpann hote hain aur in lakshanon ke samooh ko hi rog kehte hain.

is prakaar jin padaarthon ke prabhaav se vaat aadi doshon mein vikrutiyaan hoti hain tatha ve vaataadi dosh, jo shaareerik dhaatuon ko vikrut karte hain, donon hi hetu (kaaran) ya nidaan (aadikaaran) kahalaate hain. antat: inke do anya mahatvapoorn bhedon ka vichaar apekshit hai :

• (1) nij (idiyopaithik)- jab poorvokt kaaranon se kramash: shareeragat vaataadi dosh mein aur unke dvaara dhaatuon mein, vikaar utpann hote hain to unako nij hetu ya nij rog kehte hain.

• (2) aagantuk (aiksideintal)- chot lagana, aag se jalana, vidyutprabhaav, saanp aadi vishaile jeevon ke kaatne ya vishprayog se jab ekaaek vikaar utpann hote hain to unamein bhi vaataadi doshon ka vikaar hote hue bhi, kaaran ki bhinnata aur prabalata se, ve kaaran aur unase utpann rog aagantuk kahalaate hain.

poorvokt kaaranon se utpann vikaaron ki pehchaan jin saadhanon dvaara hoti hai unhein ling kehte hain. iske chaar bhed hain : poorvaroop, roop, sanpraapti aur upashaya.

poorvaroop- kisi rog ke vyakt hone ke poorv shareer ke bheetar hui atyalp ya aaranbhik vikruti ke kaaran jo lakshan utpann hokar kisi rogavishesh ki utpatti ki sambhaavana prakat karte hain unhein poorvaroop (prodaameta) kehte hain.

roop (science end sinptams) - jin lakshanon se rog ya vikruti ka spasht parichay milta hai unhein roop kehte hain.

sanpraapti (paithojenesis) : kis kaaran se kaun sa dosh svatantr roop mein ya paratantr roop mein, akele ya doosare ke saath, kitne ansh mein aur kitni maatra mein prakupit hokar, kis dhaatu ya kis ang mein, kis-kis svaroop ka vikaar utpann karta hai, iske nirdhaaran ko sanpraapti kehte hain. chikitsa mein isi ki mahatvapoorn upayogita hai. vastut: in parivrtanon se hi jvaraadi roop mein rog utpann hote hain, at: inhein hi vaastav mein rog bhi kaha ja sakta hai aur inheen parivrtanon ko dhyaan mein rakhakar ki gayi chikitsa bhi safal hoti hai.

upashaya aur anupashaya (theraapyootik test) - jab alpata ya sankeernata aadi ke kaaran rogon ke vaastavik kaaranon ya svaroopon ka nirnaya karne mein sandeh hota hai, tab us sandeh ke niraakaran ke liye sambhaavit doshon ya vikaaron mein se kisi ek ke vikaar se upayukt aahaar-vihaar aur aushadh ka prayog karne par jisse laabh hota hai use upachaya ke vivechan mein aayurvedaachaaryo ne chhah prakaar se aahaar-vihaar aur aushadh ke prayogon ka sootr batalaate hue upashaya ke 18 bhedon ka varnan kiya hai. ye sootr itne mahatva ke hain ki inmein se ek-ek ke aadhaar par ek-ek chikitsaapaddhati ka udaya ho gaya hai; jaise,

• (1) hetu ke vipreet aahaar vihaar ya aushadh ka prayog karna.

• (2) vyaadhi, vedana ya lakshanon ke vipreet aahaar vihaar ya aushadh ka prayog karna. swayam ailopaithi ki sthaapana isi paddhati par hui thi (ailoj (= vipreet) + apaithoj (= vedana) = ailopaithi).

• (3) hetu aur vyaadhi, donon ke vipreet aahaar vihaar aur aushadh ka prayog karna.

• (4) hetuvipreetaarthakaari, arthaat‌ rog ke kaaran ke samaan hote hue bhi us kaaran ke vipreet kaarya karanevaale aahaar aadi ka prayog; jaise, aag se jalne par seinkane ya garam vastuon ka lep karne se us sthaan par raktasanchaar badhkar doshon ka sthaanaantaran hota hai tatha rakt ka jamana rukane, Pak ke rukane par shaanti milti hai.

• (5) vyaadhivipreetaarthakaari, arthaat‌ rog ya vedana ko badhaanevaala prateet hote hue bhi vyaadhi ke vipreet kaarya karanevaale aahaar aadi ka prayog (homiyaapaithi se tulana karein : homiyo (samaan) apaithoj (vedana = homiyopaithi).

• (6) ubhayavireetaarthakaari, arthaat‌ kaaran aur vedana donon ke samaan prateet hote hue bhi donon ke vipreet kaarya karanevaale aahaar vihaar aur aushadh ka prayog.

upashaya aur anupashaya se bhi rog ki pehchaan mein sahaayata milti hai. at: inko bhi praacheenon ne "ling' mein hi gina hai. hetu aur ling ke dvaara rog ka gyaan praapt karne par hi usaki uchit aur safal chikitsa (aushadh) sambhav hai. hetu aur lingon se rog ki pareeksha hoti hai, kintu inke samuchit gyaan ke liye rogi ki pareeksha karni chaahiye.

rogi pareeksha ke saadhan chaar hain - aaptopadesh, pratyaksh, anumaan aur yukti.

aaptopadesh

yogya adhikaari, tap aur gyaan se sampann hone ke kaaran, shaastratatvon ko raag-dvesh-shoonya buddhi se asandigdh aur yathaarth roop se jaante aur kehte hain. aise vidvaan‌, anusandhaanasheel, anubhavi, pakshapaataheen aur yathaarth vakta mahaapurushon ko aapt (athauriti) aur unke vachanon ya lekhon ko aaptopadesh kehte hain. aaptajanon ne poorn pareeksha ke baad shaastron ka nirmaan kar unamein ek-ek ke sambandh mein likha hai ki amuk kaaran se, is dosh ke prakupit hone aur is dhaatu ke dooshit hone tatha is ang mein aashrit hone se, amuk lakshanonvaala amuk rog utpann hota hai, usamein amuk-amuk parivartan hote hain tatha usaki chikitsa ke liye in aahaar vihaar aur amuk aushadhiyon ke is prakaar upayog karne se tatha chikitsa karne se shaanti hoti hai. isliye pratham yogya aur anubhavi gurujanon se shaastr ka adhyayan karne par rog ke hetu, ling aur aushadhajnyaaan mein pravrutti hoti hai. shaastravachanon ke anusaar hi lakshanon ki pareeksha pratyaksh, anumaan aur yukti se ki jaati hai.

pratyaksh

manoyogapoorvak indriyon dvaara vishyon ka anubhav praapt karne ko pratyaksh kehte hain. iske dvaara rogi ke shareer ke ang pratyang mein honevaale vibhinn shabdon (dhvaniyon) ki pareeksha kar unke svaabhaavik ya asvaabhaavik hone ka gyaan shrotreindriya dvaara karna chaahiye. varn, aakruti, lanbaai, chaudaai aadi pramaan tatha chhaaya aadi ka gyaan netron dvaara, gandhon ka gyaan ghraanendriya tatha sheet, ushn, rooksh, snigdh evam naadi aadi ke spandan aadi bhaavon ka gyaan sparsheindriya dvaara praapt karna chaahiye. rogi ke shareeragat ras ki pareeksha swayam apni jeebh se karna uchit na hone ke kaaran, uske shareer ya usase nikle sved, mootr, rakt, pooya aadi mein cheenti lagana ya na lagana, makkhiyon ka aana aur na aana, kaue ya kutte aadi dvaara khaana ya na khaana, pratyaksh dekhkar unke svaroop ka anumaan kiya ja sakta hai.

anumaan

yuktipoorvak tark (oohaapaah) ke dvaara praapt gyaan anumaan (inafreins) hai. jin vishyon ka pratyaksh naheen ho sakta ya pratyaksh hone par bhi unke sambandh mein sandeh hota hai vahaaain anumaan dvaara pareeksha karni chaahiye; yatha, paachanashakti ke aadhaar par agnibl ka, vyaayaam ki shakti ke aadhaar par shaareerik bal ka, apne vishyon ko grahan karne ya na karne se indriyon ki prakruti ya vikruti ka tatha isi prakaar bhojan mein ruchi, aruchi tatha pyaas evam bhaya, shok, krodh, ichha, dvesh aadi maanasik bhaavon ke dvaara vibhinn shaareerik aur maanasik vishyon ka anumaan karna chaahiye. poorvokt upashayaanupashaya bhi anumaan ka hi vishay hai.

yukti

iska arth hai yojana. anek kaaranon ke saamudaayik prabhaav se kisi vishisht kaarya ki utpatti ko dekhkar, tadanukool vichaaron se jo kalpana ki jaati hai use yukti kehte hain. jaise khet, jal, jutaai, beej aur ritu ke sanyog se hi paudha ugata hai. dhuen ka aag ke saath sadaiv sambandh rahata hai, arthaat‌ jahaaain dhuaaain hoga vahaaain aag bhi hogi. isi ko vyaaptijnyaaan bhi kehte hain aur isi ke aadhaar par tark kar anumaan kiya jaata hai. is prakaar nidaan, poorvaroop, roop, sanpraapti aur upashaya in sabhi ke saamudaayik vichaar se rog ka nirnaya yuktiyukt hota hai. yojana ka doosari drushti se bhi rogi ki pareeksha mein prayog kar sakte hain. jaise kisi indriya mein yadi koi vishay saralata se graahya na ho to anya yantraadi upakaranon ki sahaayata se us vishay ka grahan karna bhi yukti mein hi antarbhoot hai.

poorvokt lingon ke gyaan ke liye tatha roganirnaya ke saath saadhyata ya asaadhyata ke bhi gyaan ke liye aaptopadesh ke anusaar pratyaksh aadi pareekshaaon dvaara rogi ke saar, tatv (dispojishn), sahanan (upachaya), pramaan (shareer aur ang pratyang ki lanbaai, chaudaai, bhaar aadi), saatmya (abhyaas aadi, haibits), aahaarashakti, vyaayaamashakti tatha aayu ke atirikt varn, svar, gandh, ras aur sparsh ye vishay, shrotr, chakshu, ghraan, rasan aur spasheindriya, satv, bhakti (ruchi), shaich, sheel, aachaar, smruti, aakruti, bal, glaani, tandra, aarambh (cheshta), guruta, laghuta, sheetalata, ushnata, mruduta, kaathinya aadi gun, aahaar ke gun, paachan aur maatra, upaaya (saadhan), rog aur uske poorvaroop aadi ka pramaan, upadrav (kaanplikeshans), chhaaya (lastar), pratichhaaya, svapn (dreams), rogi ko dekhne ko bulaane ke liye aae doot tatha raaste aur rogi ke ghar mein pravesh ke samay ke shakun aur apashakun, grahayog aadi sabhi vishyon ka prakruti (svaabhaavikta) tatha vikruti (asvaabhaavikta) ki drushti se vichaar karte hue pareeksha karni chaahiye. visheshat: naadi, mal, mootr, jihva, shabd (dhvani), sparsh, netr aur aakruti ki saavadhaani se pareeksha karni chaahiye. aayurved mein naadi ki pareeksha ati mahatva ka vishay hai. keval naadeepareeksha se doshon evam dooshyon ke saath rogon ke svaroop aadi ka gyaan anubhavi vaidya praapt kar leta hai.

jin saadhanon ke dvaara rogon ke kaaranabhoot doshon evam shaareerik vikrutiyon ka shaman kiya jaata hai unhein aushadh kehte hain. ye pradhaanat: do prakaar ki hoti hai : apadravyabhoot aur dravyabhoot.

adravyabhoot aushadh vah hai jismein kisi dravya ka upayog naheen hota, jaise upavaas, vishraam, sona, jaagna, tahalana, vyaayaam aadi.

baahya ya aabhyantar prayogon dvaara shareer mein jin baahya dravyon (drags) ka prayog hota hai ve dravyabhoot aushadh hain. ye dravya sankshep mein teen prakaar ke hote hain :

• (1) jaangam (ainiml drags), jo vibhinn praaniyon ke shareer se praapt hote hain, jaise madhu, doodh, dahi, ghi, makkhan, math‌aatha, pitt, vasa, majja, rakt, maans, pureesh, mootr, shukr, charm, asthi, shrrung, khur, nakh, lom aadi;

• (2) audbhid (harbal drags) : mool (jad), fal aadi

• (3) paarthiv (khanij, mineral drags), jaise sona, chaandi, seesa, raanga, taanba, loha, choona, khadiya, abhrak, sankhiya, harataal, mainasil, anjan (enteemani), geroo, namak aadi.

shareer ki bhaanti ye sabhi dravya bhi paanchabhautik hote hain, inke bhi ve hi sanghatak hote hain jo shareer ke hain. at: sansaar mein koi bhi dravya aisa naheen hai jiska kisi na kisi roop mein kisi na kisi rog ke kisi na kisi avasthaavishesh mein aushadharoop mein prayog na kiya ja sake. kintu inke prayog ke poorv inke svaabhaavik gunadharm, sanskaarajanya gunadharm, prayogavidhi tatha prayogamaarg ka gyaan aavashyak hai. inmein kuchh dravya doshon ka shaman karte hain, kuchh dosh aur dhaatu ko dooshit karte hain aur kuchh svasthvrut mein, arthaat‌ dhaatusaamya ko sthir rakhane mein upayogi hote hain, inki upayogita ke samuchit gyaan ke liye dravyon ke paanchabhautik sanghatakon mein taaratamya ke anusaar svaroop (kanpojishn), guruta, laghuta, rookshata, snigdhata aadi gun, ras (test end lokal aikshan), vapaak (metaabolik cheinjej), veerya (fijiolaujikl aikshan), prabhaav (spesifik aikshan) tatha maatra (doj) ka gyaan aavashyak hota hai.

sabhi dravya sadaiv apne praakrutik roopon mein shareer mein upayogi naheen hote. rog aur rogi ki aavashyakta ke vichaar se shareer ki dhaatuon ke liye upayogi evam saatmyakaran ke anukool banaane ke liye; in dravyon ke svaabhaavik svaroop aur gunon mein parivartan ke liye, vibhinn bhautik evam raasaayanik sanskaaron dvaara jo upaaya kiye jaate hain unhein "kalpana' (faarmesi ya faarmaasyutikl proses) kehte hain. jaise-svaras (joos), kalk ya choorn (pest ya paaudar), sheet kvaath (inafyoojn), kvaath (dikaukshan), aasav tatha arisht (tinkchars), tail, ghrut, avaleh aadi tatha khanij dravyon ke shodhan, jaaran, maaran, amruteekaran, satvapaatan aadi.

chikitsak, parichaayak, aushadh aur rogi, ye chaaron milkar shaareerik dhaatuon ki samata ke uddeshya se jo kuchh bhi upaaya ya kaarya karte hain use chikitsa kehte hain. yeh do prakaar ki hoti hai : (1) nirodhak (priveintiv) tatha (2) pratishedhak (kyoretiv); jaise shareer ke prakrutisth doshon aur dhaatuon mein vaishamya (vikaar) na ho tatha saamya ki parampara nirantar bani rahe, is uddeshya se ki gayi chikitsa nirodhak hai tatha jin kriyaaon ya upachaaron se visham hui shareerik dhaatuon mein samata utpann ki jaati hai unhein pratishedhak chikitsa kehte hain.

pun: chikitsa teen prakaar ki hoti hai :

satvaavajaya (saaikolaujikl)

ismein man ko ahit vishyon se rokana tatha harshan, aashvaasan aadi upaaya hain.

daivavyapaashraya (divaain)

ismein grah aadi doshon ke shamanaarth tatha poorvakrut ashubh karm ke praayashchittasvaroop devaaraadhan, jap, havan, pooja, paath, vraat, tatha mani, mantra, yantr, ratn aur aushadhi aadi ka dhaaran, ye upaaya hote hain.

yuktivyapaashraya (medisinl arthaat‌ sistamik treetameint)

rog aur rogi ke bal, svaroop, avastha, svaasthya, satv, prakruti aadi ke anusaar upayukat aushadh ki uchit maatra, anukool kalpana (banaane ki reeti) aadi ka vichaar kar prayukt karna. iske bhi mukhyat: teen prakaar hain : ant:parimaarjan, bahi:parimaarjan aur shastrakarm.

ant:parimaarjan (aushadhiyon ka aabhyantar prayog)

iske bhi do mukhya prakaar hain :

(1) apatarpan ya shodhan ya langhan;

(2) santarpan ya shaman ya brunhan (khilaana).

shaareerik doshon ko baahar nikaalne ke upaayon ko shodhan kehte hain, uske vaman, virechan (pargetiv), vasti (niroohan), anuvaasan aur uttaravasti (enimaita tatha kaithetars ka prayog), shirovirechan (snafs aadi) tatha raktaamokshan (venisekshan ya blood leting), ye paanch upaaya hain.

shaman-laakshanik chikitsa (sinptomaitik treetameint) : vibhinn lakshanon ke anusaar doshon aur vikaaron ke shamanaarth vishesh gunavaali aushadhi ka prayog, jaise jvaranaashak, chhardighn (vaman rokanevaala), atisaarahar (stanbhak), uddeepak, paachak, hrudya, kushthaghn, balya, vishghn, kaasahar, shvaasahar, daahaprashaamak, sheetaprashaamak, mootral, mootravishodhak, shukrajanak, shukravishodhak, stanyajanak, svedal, raktasthaapak, vedanaahar, sanjnyaaasthaapak, vaya:sthaapak, jeevaneeya, brunhaneeya, lekhaneeya, medaneeya, rookshaneeya, snaheneeya aadi dravyon ka aavashyakataanusaar uchit kalpana aur maatra mein prayog karna.

in aushadhiyon ka prayog karte samay nimnalikhit baaton ka dhyaan rakhana chaahiye :

"yeh aushadhi is svabhaav ki hone ke kaaran tatha amuk tatvon ki pradhaanata ke kaaran, amuk gunavaali hone se, amuk prakaar ke desh mein utpann aur amuk ritu mein sangrah kar, amuk prakaar surakshit rahakar, amuk kalpana se, amuk maatra se, is rog ki, is-is avastha mein tatha amuk prakaar ke rogi ko itni maatra mein dene par amuk dosh ko nikaalegi ya shaant karegi. iske prabhaav mein isi ke samaan gunavaali amuk aushadhi ka prayog kiya ja sakta hai. ismein yeh yeh upadrav ho sakte hain aur uske shamanaarth ye upaaya karne chaahiye."

bahi:parimaarjan (ekstarnal medikeshan)

jaise abhyang, snaan, lep, dhoopan, svedan aadi.

shastrakarm

vibhinn avasthaaon mein nimnalikhit aath prakaar ke shastrakarmon mein se koi ek ya anek karne padte hain :

1. chhedan-kaatkar do faank karna ya shareer se alag karna (eksijn),

2. bhedan-cheerana (insijn),

3. lekhan-khurachana (skreping ya skairifikeshan),

4. vedhan-nukeele shastr se chhedana (pankcharing),

5. eshan (probing),

6. aaharan-kheenchakar baahar nikaalna (ekstraikshan),

7. visraavan-rakt, pooya aadi ko chuvaana (drenej),

8. seevan-seena (syoocharing ya stiching).

inke atirikt utpaatan (ukhaadna), kuttan (kuchakuchaana, priking), manthan (mathana, driling), dahan (jalaana, kautaraaijeshan) aadi upashastrakarm bhi hote hain. shastrakarm (operation) ke poorv ki taiyaari ko poorvakarm kehte hain, jaise rogi ka shodhan, yantr (blant instrumeints), shastr (sharp instrumeints) tatha shastrakarm ke samay evam baad mein aavashyak rui, vastr, patti, ghrut, tel, kvaath, lep aadi ki taiyaari aur shuddhi. vaastavik shastrakarm ko pradhaan karm kehte hain. shastrakarm ke baad shodhan, rohan, ropan, tvaksthaapan, savarneekaran, romajanan aadi upaaya pashchaatkarm hain.

shastrasaadhya tatha anya anek rogon mein kshaar ya agniprayog ke dvaara bhi chikitsa ki ja sakti hai. rakt nikaalne ke liye jonk, seengi, tunbi, prachhaan tatha shiraavedh ka prayog hota hai.

man bhi aayu ka upaadaan hai. man ke poorvokt raj aur tam in do doshon se dooshit hone par maanasik santulan bigadne ka indriyon aur shareer par bhi prabhaav padta hai. shareer aur indriyon ke svasth hone par bhi manodosh se manushya ke jeevan mein astavyastata aane se aayu ka hraas hota hai. usaki chikitsa ke liye man ke shareeraashrit hone se shaareerik shuddhi aadi ke saath gyaan, vigyaan, sanyam, man:samaadhi, harshan, aashvaasan aadi maanas upachaar karna chaahiye, man ko kshobhak aahaar vihaar aadi se bachana chaahiye tatha maanas-rog-visheshagyon se upachaar karaana chaahiye.

indriyaan - ye aayurved mein bhautik maani gayi hain. ye shareeraashrit tatha manoniyantrit hoti hain. at: shareer aur man ke aadhaar par hi inke rogon ki chikitsa ki jaati hai.

aatma ko pehle hi nirvikaar bataaya gaya hai. uske saadhanon (man aur indriyon) tatha aadhaar (shareer) mein vikaar hone par in sabki sanchaalak aatma mein vikaar ka hamein aabhaas maatr hota hai. kintu poorvakrut ashubh karmon parinaamasvaroop aatma ko bhi vividh yoniyon mein janmagrahan aadi bhavabandhanaroopi rog se bachaane ke liye, iske pradhaan upakaran man ko shuddh karne ke liye, satsangati, gyaan, vairaagya, dharmashaastrachintan, vrat, upavaas aadi karna chaahiye. inse tatha yam-niyam aadi yogaabhyaas dvaara smruti (tatvajnyaaan) ki utpatti hone se karmasannyaas dvaara moksh ki praapti hoti hai. ise naishthiki chikitsa kehte hain. kyonki sansaar dvandvamaya hai, jahaaain sukh hai vahaaain du:kh bhi hai, at: aatyantik (satat) sukh to dvandvamukt hone par hi milta hai aur usi ko kehte hain moksh.

vistrut vivechan, vishesh chikitsa tatha sugamata aadi ke liye aayurved ko aath bhaagon (ashtaang vaidyak) mein vibhkt kiya gaya hai :^{[1][2][3][4][5][6]}

kaayachikitsa (General Medicine)

ismein saamaanya roop se aushadhiprayog dvaara chikitsa ki jaati hai. pradhaanat: jvar, raktapitt, shosh, unmaad, apasmaar, kushth, prameh, atisaar aadi rogon ki chikitsa iske antargat aati hai. shaastrakaar ne iski paribhaasha is prakaar ki hai-

kaayachikitsaanaam sarvaangasanshritaanaanvyaadheenaan jvararaktapitt-

shoshonmaadaapasmaarakushthamehaatisaaraadeenaamupashamanaartham‌. (su.san. 1.3)

shalyatantr (Surgery and Midwifery)

vividh prakaar ke shalyon ko nikaalne ki vidhi evam agni, kshaar, yantr, shastr aadi ke prayog dvaara sanpaadit chikitsa ko shalya chikitsa kehte hain. kisi vran mein se trun ke hisse, lakdi ke tukade, patthar ke tukade, dhool, lohe ke khand, haddi, baal, naakhoon, shalya, ashuddh rakt, pooya, mrutabhroon aadi ko nikaalna tatha yantron evam shastron ke prayog evam vranon ke nidaan, tatha usaki chikitsa aadi ka samaavesh shalyayantr ke antargat kiya gaya hai.

shalyannaam vividhtrunakaashthapaashaanapaanshulohaloshthasthivaalanakhapooyaasraavadrashtvraanaan-

targarbhashalyodvaranaarth yantrashastrakshaaraagnipranidhaanvraan vinishchayaarthach. (su.soo. 1.1).

shaalaakyatantr (Opthamology including ENT and Dentistry)

gale ke oopar ke angon ki chikitsa mein bahudha shalaaka sadrush yantron evam shastron ka prayog hone se ise shaalaakyayantr kehte hain. iske antargat pradhaanat: mukh, naasika, netr, karn aadi angon mein utpann vyaadhiyon ki chikitsa aati hai.

shaalaakyan naamaoordhvajantugataanaan shravan nayan vadan ghraanaadi sanshritaanaan vyaadheenaamupashamanaartham‌. (su.soo. 1.2).

kaumaarabhrutya (Pediatrics)

bachchon, striyon visheshat: garbhini striyon aur vishesh streerog ke saath garbhavijnyaaan ka varnan is tantr mein hai.

kaumaarabhrutyan naam kumaarabharan dhaatreeksheeradoshash sanshodhanaarthan

dushtastanyagrahasamutthaanaan ch vyaadheenaamupashamanaartham‌. (su.soo. 1.5).

agadatantr

ismein vibhinn sthaavar, jangam aur krutrim vishon evam unke lakshanon tatha chikitsa ka varnan hai.

agadatantran naam sarpakeetalataamashikaadidshtavish vyanjanaarthan

vividhvishsanyogopashamanaarthan ch. (su.soo. 1.6).

bhootavidya (Psycho-therapy)

ismein devaadhi grahon dvaara utpann hue vikaaron aur usaki chikitsa ka varnan hai.

bhootavidyaanaam devaasuragandharvayaksharaksh: pitrupishaachanaagagrahamupasrusht

chetasaanshaantikrm valihranaadigrahopashamanaartham‌. (su.soo. 1.4).

rasaayanatantr (Rejenation and Geriatrics)

chirkaal tak vruddhaavastha ke lakshanon se bachate hue uttam svaasthya, bal, paurush evam deerghaayu ki praapti evam vruddhaavastha ke kaaran utpann hue vikaaron ko door karne ke upaaya is tantr mein varnit hain.

rasaayanatantr naam vaya: sthaapanamaayumedhaavalakaran rogaapaharanasamarthan ch. (su.soo. 1.7).

vaajeekaran (Virilification, Science of Aphrodisiac and Sexology)

shukradhaatu ki utpatti, pushtata evam usamein utpann doshon evam uske kshaya, vruddhi aadi kaaranon se utpann lakshanon ki chikitsa aadi vishyon ke saath uttam svasth santonotpatti sambandhi gyaan ka varnan iske antargat aate hain.

vaajeekaranatantran naam alpadusht ksheenavishushkaretasaamaapyaayan

prasaadopachaya janananimittan praharshan jananaarthanch. (su.soo. 1.8).

inhein bhi dekhein- baichalar of aayurved medisin end surgery

vartamaan mein aayurved mein shi‍akshan evam prashi‍akshan ke vikaas ke kaaran ab ise vishi‍asht shaakhaaon mein viksit kiya gaya hai. ve hai:-

(1) aayurved siddhaant (fandaameintal prinseepals of aayurved)

(2) aayurved sanhita

(3) rachana shaareer (enaatami)

(4) kriya shaareer (fijiyolauji)

(5) dravyagun vigyaan (maitiriya medika end faarmaakaulaaji)

(6) ras shaastr

(11) kaayachikitsa (intarnal medisin)

(12) rog nidaan (paitholauji)

(13) shalya tantr (surgery)

(14) shaalaakya tantr (I. evam.E.N.ti.)

(15) manorog (saaikiyaatri)

(16) panchakarm

svatantrata praapti ke baad Bhaarat sarkaar ka dhyaan ayurvedik siddhaant evam chikitsa sambandhi shodh ki or aakarshit hua. falasvaroop is disha mein kuchh mahatvapoorn kadam uthaae gaye hain aur ekaadhik shodhaparishdon evam sansthaanon ki sthaapana ki gayi hai jinmein se pramukh ye hai :

bhaarateeya chikitsaapaddhati evam homyopaithi ki keindreeya anusandhaan parishd‌

central kaunsil for research in Indian medisin aind homyopaithi naamak is svaayattashaasi keindreeya anusandhaan parishd ki sthaapana ka bill Bhaarat sarkaar ne 22 May 1969 ki Loksabha mein paarit kiya tha. iska mukhya uddeshya ayurvedik chikitsa ke saiddhaantik evam praayogik pahaluon ke vibhinn pakshon par anusandhaan ke sootrapaat ko nideshit, pronnat, sanvardhit tatha viksit karna hai. is sanstha ke pradhaan kaarya evam uddeshya nimnalikhit hain :

• (1) bhaarateeya chikitsa (aayurved, siddh, yoonaani, yog evam homyopaithi) paddhati se sambandhit anusandhaan ko vaigyaanik dhang se prastut karna.
• (2) roganivaarak evam rogotpaadak hetuon se sambandhit tathyon ka anusheelan evam tatsanbandhi anusandhaan mein sahayog pradaan karna, jnyaaanasanvardhan evam praayogik vidhi mein vruddhi karna.
• (3) bhaarateeya chikitsaapranaali, homyopaithi tatha yog ke vibhinn saiddhaantik evam vyaavahaarik pahaluon mein vaigyaanik anusandhaan ka sootrapaat, sanvardhan evam saamanjasya sthaapit karna.
• (4) keindreeya parishd ke samaan uddeshya rakhanevaali anya sansthaaon, mandaliyon evam parishdon ke saath visheshakar poorvaanchal pradesheeya vyaadhiyon aur khaaskar Bhaarat mein utpann honevaali vyaadhiyon se sambandhit vishisht adhyayan evam paryavekshan sambandhi vichaaron ka aadaan pradaan karna.
• (5) keindreeya parishd evam aayurvedeeya vaaङaamaya ke utkarsh patron aad ka mudran, prakaashan evam pradarshan karna.
• (6) keindreeya parishd ke uddeshyon ke utkarsh nimitt puraskaar pradaan karna tatha chhaatravrutti sveekrut karna. chhaatron ko yaatra hetu dhanaraashi ki sveekruti dena bhi ismein sammilit hai.

keindreeya anusandhaan sansthaan (central research instityoot)

aaturaalayon, prayogashaalaaon, aayurvigyaan ke aadhaarbhoot siddhaanton evam praayogik samasyaaon par bruhad roop se shodh kar raha hai. iske pradhaan uddeshya nimnalikhit hain :

• 1. roganivaaran evam unmoolan hetu achhi, sasti tatha prabhaavakaari aushadhiyon ka pata lagaana.
• 2. vibhinn keindron (keindreeya parishd ke) mein sanlagn kaaryakartaaon ko prashikshan sambandhi suvidhaaeain pradaan karna.
• 3. vibhinn vyaktiyon athva sansthaaon dvaara "roganivaaran' ke daavon ka moolyaaainkan karna.
• 4. aayurvedeeyavijnyaaan ke siddhaanton ka sanvardhan karna.
• 5. aadhunik chikitsaavijnyaaan ke drushtikon se aayurvedeeya siddhaanton ki punarvyaakhya karna.
• 6. vibhinn naidaanik pahaluon par anusandhaan karna.

uparyukt sansthaan ke saath (1) aushadheeya vanaspati sarvekshan ikaaiyaaain (sarve of medisinl plaants yoonits), (2) tathyanishkaasan chal naidaanik anusandhaan ikaaiyaaain

iske atirikt keindreeya sansthaan nimn sthaanon par kaarya kar rahe hain :

aayurved : keindreeya anusandhaan sansthaan, cherootharuthi, keindreeya anusandhaan sansthaan, Patiala.

siddh : keindreeya anusandhaan sansthaan, Madras.

yoonaani : keindreeya anusandhaan sansthaan, Hyderabad.

homyopaithi : keindreeya anusandhaan sansthaan, Calcutta.

kshetreeya anusandhaan sansthaan (reejanal research instityoot)

is sansthaan ka kaarya bhi praaya: keindreeya anansadhaan sansthaan ke samaan hi hai. aise sansthaanon ke saath 25 shayyaavaale aaturaalaya bhi sambaddh hain. bhuvaneshvar, Jaipur, yogeindranagar tatha Calcutta mein kshetreeya anusandhaan kendra sthaapit kiye gaye hain. in sansthaanon ke saath bhi (1) aushadheeya vanaspati sarvekshan ikaaiyaaain, (2) tathyanishkaasan chal naidaanik anusandhaan ikaaiyaaain tatha (3) naidaanik anusandhaan ikaaiyaaain sambaddh hain.

aushadheeya vanaspati sarvekshan ikaai ke uddeshya nimnalikhit hain :

1. aayurvedeeya vanaspatiyon ke (jinka vibhinn aayurvedeeya sanhitaaon mein ullekh hai) kshetr ka vistaar evam parimaan ka anumaan.

2. vibhinn aushadhiyon ka sangrah karna.

3. vibhinn ikaaiyon (anasandhaan) mein jaaainch hetu hare paudhon, beej evam anya aushadhiyon mein prayukt honevaale bhaag ka prachur parimaan mein sangrah karna aadi.

4. iske atirikt ayurvedik aushadhi udyog mein prayukt honevaale dravya, anya sundar tatha aakarshak paudhe, vibhinn jangali dravyon evam alabhya paudhon aur dravyon ke sambandh mein chhaanabeen karna.

mishrit bheshaj anusandhan yojana (kanpojit drag research skeem)

is yojana ke antargat kuchh aadhunik prayog mein I naveen aushadhiyon ka adhyayan praathamik roos se kiya ja raha hai. vibhinn drushtikonon ko lekar arthaat‌ naidaanik, kriyaasheelata sambandhi, raasaayanik tatha sanghatanaatmak adhyayan iske kshetr mein sammilit kiye gaye hain.

vaaङaamaya anusandhaan ikaai (litreri research unit)

aayurved ke bikhre evam nashtapraaya vaaङaamaya ko vibhinn niji evam saarvajanik pustakaalayon ke sarvekshan dvaara sankalit karna is ikaai ka kaam hai. praacheen kaal mein taalapatr, bhojapatr aadi par likhe aayurved ke amoolya ratnon ka sankalan evam sanvardhan bhi iske pramukh uddeshya mein se ek hain.

chikitsaashaastr ke itihaas ka sansthaan (instityoot ov histari ov medisin)

yeh sansthaan Hyderabad mein sthit hai. iska mukhya uddeshya yugaanuroop aayurved ke itihaas ka praaroop taiyaar karna hai. praagaitihaasik yug se aadhunik yugaparyant aayurved ki pragati evam hraas ka adhyayan hi iska kaarya hai.

aayurved mein sandhaaneeya shalya vigyaan ka vikaas charam seema par tha. sushrut sanhita mein sandhaanak shalyakriya ke pradhaanat: do paksh varnit hain. pratham paksh ko sandhaanakarm evam dviteeya ko vaikrutaapattam ki sanjnyaa di gayi hai.

1. sandhaan karm punarnirmaan sambandhi shalyakriya hai aur sandhaanak shalayavijnyaaan ka aadhaarastanbh bhi. iske antargat

(k) karnasandhaan, (kh) naasaasandhaan tatha (g) oshthasandhaan ityaadi shalyakriyaaon ka samaavesh kiya gaya hai.

2. vaikrutapattam mein vraanaropan se praakrutik laavanya paryant anek avasthaaon ka samaavesh kiya gaya hai. vaikrutaapattam kriya ka mukhya uddeshya vraanavastu (vraanachihnon) ko yathaasanbhav praakrutik avastha (aakaar, roop, prakruti) mein laana hai jinmein nimnaankit aath pradhaan karm sanpaadit kiye jaate hain :

(a) utsaadan karm- neeche dabi hui vraanavastu ko oopar uthaana.

(aa) avasaadanakarm - oopar uthi hui vraanavastu ko neeche laana.

(i) mrudukarm - kathin vraanavastu ko mrudu karna.

(E) daarunakarm - mrudu vraanavastu ko varn pradaan karna.

(u) krushnakarm - varnarahit vraanavastu ko varn pradaan karna.

(oo) paandukarm - atiranjit vraanavastu ko nyanavarn athva varnaviheen karna.

(A) romasanjanan - vraanavastu ke oopar pun: praakrutik rom utpann karna.

(ai) lopaaharan - vraanavastu ke oopar utpann atyadhik baalon ko nasht karna.

inhein bhi dekhein- rasavidya

• vruhattrayi :

* charakasanhita --- charak

* sushrutasanhita --- sushrut

* ashtaangahrudaya --- vaagbhat

• laghutrayi :

* bhaavaprakaash --- bhaav mishr

* maadhav nidaan --- maadhavakar

* bhelasanhita -- bhelaachaarya

• anya:

• ashtaangasangrah (400 E)
• shaarङagadharasanhita -- shaarङagadhar (1300 E)
• kashyapasanhita (ismein kaumaarabhrutya (baalachikitsa) ki vishesh roop se charcha hai.)
• vangasenasanhita (ya chikitsaasaarasangrah) -- vangasen

• svadeshi chikitsa --- Rajiv Dixit
• gaumaata panchagavya chikitsa --- Rajiv Dixit

Rajiv dikshit ji ki likhi gayi pustakein vaagbhat ji ke shtaangahrudaya ka hi saral shabdon mein anuvaad kiya hai^[7]

• dhanvantari
• panchakarm
• aayurvigyaan
• yoonaani chikitsa paddhati
• rasatantrasaar evam siddhaprayog sangrah
• rasavidya
• prakruti se appeal

• aayurved (vikaasapeediya)
• aayurved ka vyaapak kshetr (akhil vishv gaayatri parivaar)
• ach‍aachhi yaaddaash‍aat ke liye aayurved
• kaaryakshamata ke liye aayurved aur yog (Google pustak ; lekhak - Dr vinod sharma)
• kaayachikitsa (varnakramaanusaar) (Google pustak ; lekhak - dharmadatt vaidya)
• "kendreeya aayurved evam siddh anusandhaan parishd". Archived from the original on 1 January 2014. http://web.archive.org/web/20120504003852/http://www.ccras.nic.in/webhindi/index.htm.
• Rajasthan sarkaar ke aayurved vibhaag ka jaalasthal
• Rajasthan nirmaan se poorv deshi riyaasato mein aayurved ki sthiti
• aadhunik vigyaan ke aaine mein aayurved (Dr om prabhaat Agrawal)
• darshan aayurved chikitsaalaya (aayurvaidik gyaan ki hindi site)
• aayurved ka itihaas evam mool siddhaant (gora society)
• aayurved ka itihaas (angreji mein) (Dabur)
• ayurvedik shabdakosh
• Traditional Ayurveda Practise in Kerala
• Ayurveda for PE How to use Ayurveda for PE
• A Few Thoughts on Ayurvedic Mumbo-Jumbo, by Stephen Barrett, M.D
• Basic Principles Of Bhaishyajya Kalpna
• aanalaain aayurved granth (GRETIL)