Tapovan Silver Jubilee Celebration

Album photo

2008-05-24T12:44:00.000-07:00

http://picasaweb.google.fr/TapovanSilver/TapovanSilverJubileeCelebration?authkey=D9UAAl_PzH8

2008-05-24T12:32:00.000-07:00

Intervenants 25 ans

2008-05-24T12:14:00.001-07:00

Colloque Ayurvéda

Acharya Bansari (Inde) : Danseuse de Kathak

Acharya Mira (Inde) : Directrice d’une école expérimentale à Bardoli

Athique Mauroof Dr (Sri-Lanka, Grande-Bretagne) : Fondateur et Directeur du « College of Ayurveda » à Londres, médecin ayurvédique

Baghel Dr (Inde) : Ph. D de l’Université de Jamnagar (Gujarat). Spécialiste en gastro-entérologie, parasitologie et dermatologie

Bajpai Alok Dr (Inde) : Médecin ayurvédique spécialisé en psychiatrie

Barot Asvin Vaidya (Inde, Grande-Bretagne) : Eminent expert et chercheur en Ayurvéda, précurseur du développement de l’Ayurvéda en Grande-Bretagne

Barzach Michèle Dr (France) : Docteur en médecine, ancien Ministre de la Santé

Bheema Bhatta Dr (Inde) : Directeur du service de médecine ayurvédique au Holy Hospital de Delhi, spécialiste en rhumatologie

Cazenave Michel (France) : Ancien élève de l’Ecole Normale Supérieure (lettres), président du cercle francophone de recherche et d’information C. G. Jung, et responsable de programme à France Culture

Borrel Marie (France) : Journaliste et écrivain, spécialiste de la santé alternative depuis une trentaine d’années

Chauhan V.S. Dr (Inde) : Médecin ayurvédique, vice-président R et D Herbal Overseas Business.

Chompré Patrick (France) : Responsable adjoint du Pôle Sciences à Radio France Internationale

Gaudin Thierry (France) : Ingénieur général des Mines, polytechnicien, Président de « Prospective 2100 », auteur et

conférencier

Germain-Thomas Olivier (France) : Journaliste (For Intérieur), écrivain, Prix Renaudot Essais 2007

Hédon Claire (France) : Journaliste à Radio France Internationale

Kostopoulos Nikolaos Dr (Grèce) : Médecin allopathe,homéopathe, spécialiste en Ayurvéda et chercheur en collaboration avec Dr Asvin Barot. Fondateur et Directeur du « Holistic Centre » à Athènes

Kumari Asha Dr (Inde) : Spécialiste des sciences traditionnelles indiennes, en particulier des manuscrits anciens

Lebas Jacques Pr (France) : Consultant en santé publique Internationale, médecin chef à l’hôpital St Antoine, Professeur au Cnam (Santé et Développement), ex-pdt de Médecins du Monde

Leyronnas Dominique Dr (France) : Pédiatre néonatalogiste et urgentiste

Mundada Praphulla Dr (Inde) : Médecin ayurvédique, spécialiste en massages ayurvédiques

Nayak Jayakrishna Dr (Inde) : Médecin ayurvédique au SDM ayurvedic Hospital d’Udupi, chercheur en génétique

Poddar Ila (Inde) : Directrice d’une école de danse Kathak à Pondichéry

Prasad Laxmi Dr (Inde) : Médecin ayurvédique (Karnataka), spécialiste en panchakarma, obésité, immunologie

Rajpoot Govind Dr (Inde, République Tchèque) :

Ayurvedacharya, Président et fondateur du « Dhanvantri Institute of Ayurveda » à Prague

Thomas Reji Dr (Inde) : Médecin ayurvédique. Spécialiste en Kalari Massage

Rosenberg Mark (Allemagne) : Directeur de Europäische Akademie für Ayurveda

Sanghavi Mahesh Vasantrai Dr et Mme Sanghavi Mahesh

Kalpana Dr (Inde) : Médecins ayurvédiques, contribution au livre «Science et technologie dans l’Inde ancienne»

Senk Pascale (France) : Rédactrice en chef adjointe à Psychologie Magazine

Stapelfeldt Elmar (Allemagne) : Praticien ayurvédique, Ayurveda naturheilpraxis

Tendulkar Sonali Dr (Inde) : Médecin ayurvédique, élève du Dr Baghel

Tewari Anjali Dr (Inde) : Spécialiste en ayurvéda, pathologiste

Tewari Premvati Dr (Inde) : Ancienne chef de la section pédiatrie et obstétrique au CHU ayurvédique de Bénarès. Elle dirige aujourd’hui l’hôpital ayurvédique Ma Anandamayi à Bénarès

Tiwari Atul (Inde) : Metteur en scène, artiste et écrivain

Tiwari Pushpa Vati Dr (Inde) : Médecin allopathe et ayurvédique

Vyas Falguni (France, Inde) : Médecin ayurvédique, formatrice à Tapovan

Vyas Mahesh Dr (Inde) : Médecin ayurvédique, élève du Dr Baghel

Vyas Pankaj (France, Inde) : Spécialiste en marma massages

Semaine de la Paix

Chandraprakash Dwivedi (Inde) : Connu sous son nom d’acteur Chanakya, le Dr Ch. Dwivedi est médecin allopathe de formation. Aujourd’hui, c’est un célèbre metteur en scène (sous réserve)

Declercq Huguette (Belgique) : Directrice du centre Atlantide, professeur de yoga

Ferrier Maxime (France) : Artiste à la feuille d’or, accompagne depuis 30 ans des enfants en difficultés psychiatriques

Gasser Louis-Georges (Suisse) : Editeur et imprimeur

Javary J-D Cyrille (France) : Sinologue, écrivain, consultant et formateur en civilisation et culture chinoises, ancienne et actuelle

Kakad Kiran (Inde) : Responsable en imagerie numérique

Louis Catherine (Suisse) : Illustratrice

Melot Michel (France) : Conservateur général des bibliothèques

Mistry Mohan (Inde) : Musicien, mantras et chants dévotionnels

Okada Amina (France) : Conservateur en chef au musée des

Arts Asiatiques Guimet

Poncelet Marianne (Belgique) : Secrétaire générale de la Fondation Internationale Yehudi Menuhin, en compagnie de son équipe d’artistes et de musiciens

Sylvander Bertil (France) : Sociologue, clown-analyste, fondateur du Bataclown

Tagore Manob (Inde) : Expert en business et marketing. Ancien élève de l’école de l’ashram de Pondichéry. Enseignant stage Managment by consciousness

Tissot Boris (France) : Artiste, centre Beaubourg

Journées environnement

Aubert Claude (France) : Ingénieur agronome, auteur, fondateur de Terre Vivante

Aubert Emmanuelle (France) : Auteur, chaman

Barón Crespo Enrique (Belgique) : Président de la Fondation Internationale Yehudi Menuhin, membre du Parlement Européen

Baronnet Patrick (France) : Spécialiste de la Maison Autonome

Bellot Maurice (France) : Prêtre de la zone apostolique d’Ile de France

Bompart Alexandre (France) : président de Human Care

Cotteret Marie-Ange (France) : Docteur en Sciences de l’Education, responsable de la diffusion de la métrologie

Desbrosses Philippe (France): Docteur en sciences de l’environnement, fondateur du centre pilote de la ferme Ste

Marthe

Eraud Dominique Dr (France) : Médecin acupuncteur, nutritionniste, membre fondateur du collectif Ecomédecines

Filliozat Anne-Marie (France) : Spécialiste de la santé holistique et de la structuration interne des données

Gaudin Thierry (France) : Ingénieur général des Mines, polytechnicien, Président de « Prospective 2100 », auteur et

conférencier

Estelle Grelier : Vice-présidente du Conseil Régional, Présidente de la communauté de communes de Fécamp, Première adjointe à la mairie de Fécamp

Grollimund Marc (France) : Paysagiste, botaniste, agroécologiste

Menant Marc (France) : Journaliste, animateur d’émissions radio (Europe 1) et télévision

Martinez Esther (France) : Chef du Service Général de l’Aménagement durable de Haute Normandie

Noël Thierry (Belgique) : Expert en bioconstruction depuis 20 ans, directeur de la société Ecobati

Pichard Frédérique (France) : Naturopathe, réflexologue, danse avec les dauphins,

Poncelet Marianne (Belgique) : Secrétaire générale de la Fondation Internationale Yehudi Menuhin

Rabhi Pierre (France) : Agroécologiste, conseiller en développement rural

Serrano Sophie (France) : Consultante et formatrice en bien-être

Fée d'Herbe - Philippe Desbrosse

2008-05-24T10:46:00.001-07:00

Pour ceux qui ont assisté à l'atelier de Philippe Desbrosses, voici le lien vers son site : intelligence verte et quelques informations sur les sessions qu'il organise.

Philippe DESBROSSES vous invite à plusieurs séminaires exceptionnels à la ferme de Sainte-Marthe, autour du solstice d’été :

« Fée d’Herbes »

ou la redécouverte des traditions de la pharmacopée,

de Sainte-Hildegarde à Paracelse, en passant par la magie des tradipraticiens, l’esprit de Findhorn et la médecine chinoise.

Ateliers pratiques pour apprendre à préparer soi-même : les élixirs, macérats, crèmes, pommades, teintures mères, sirops, liniments, décoctions, jus, liqueurs…

Chacun pourra emporter chez soi les échantillons de médicaments, produits de confort et soins naturels réalisés pendant ces deux jours, afin d’en expérimenter les bienfaits et l’efficacité.

Ce séminaire est limité à un nombre restreint de personnes pour permettre la qualité des échanges et de l’enseignement.

Il sera animé par Marc GROLLIMUND, botaniste, écologue, auteur d’ouvrages, spécialiste de la flore médicinale, des thérapeutiques familiales et des pratiques amérindiennes.

Et par le Docteur NGUYEN Ngoc Hanh, médecin acupuncteur dans la tradition sino-vietnamienne, lauréate de la Faculté de Médecine de Paris.

Les dates pour 2008 : le week-end des 31 mai et 1^er Juin sur « les élixirs floraux ».

le week-end des 28 et 29 juin sur « Calendula et plantes associées »

le week-end des 12 et 13 juillet sur l’EAU « élixir de vie »

Conditions de participation pour un week-end : 280 € par personne.

Ce tarif comprend : les honoraires des animateurs, la location de matériel spécial, (séchoir, broyeur, extracteur, alambic, filtres etc…) ainsi que l’achat des pots et flacons stérilisés à emporter, et les plantes médicinales du conservatoire de la Ferme de Sainte-Marthe.

Il comprend également les repas bio pendant les 2 jours. (petit déjeuner, déjeuner, dîner)

Pour l’hébergement, il est possible de trouver des chambres à un prix raisonnable (45 €) à l’hôtel Grillon à Neung-s/Beuvron, ou à l’hôtel de la Pyramide à Romorantin ou au château de Fontjouan à Mur de Sologne, ainsi que dans les gîtes et chambres d'hôtes de la région. Nous pouvons nous en occuper.

Les inscriptions peuvent être adressées à INTELLIGENCE VERTE , Ferme de Sainte-Marthe à 41200. Millançay avec un chèque d’arrhes de 100 €. libellé à l’ordre d’ Intelligence Verte.

Dates limites d’inscription : 10 jours avant le week-end choisi.

Tél. 06 08 27 36 53 et e mail : phil.desbrosses@wanadoo.fr ou hanhanh@wanadoo.fr

Cordiales salutations. Ph. D.

Ferme de Sainte-Marthe – 41200 Millançay – Tél. : 02 54 95 45 04 – Fax : 02 54 95 45 01 – info@intelligenceverte.org - www.intelligenceverte.org

L’Intelligence Verte est une association régie par la loi de 1901

Commerce équitable à Bénarès

2008-05-24T10:38:00.000-07:00

Projection d'un film de l'association Varansi Weavers
http://varanasiweavers.org/

Ci joint le texte en français de ce film

Prenez tous les éléments qui constituent une ville indienne – temples, palais, monuments, ruelles tortueuses – mélangez les tous, ensuite éparpillez les sur 2 km², le long d’un immense fleuve ocre, sacré depuis la nuit des temps – vous avez là, Varanasi. Rajoutez y des vaches, foule d’enfants, d’hommes et de femmes, le son des cloches, le bruit des klaxons, et enfin le murmure des mantras qui s’élèvent des rivages du Gange – vous avez à nouveau, Varanasi, aussi appeler Benares – la plus ancienne ville habitée au monde.

Cet environnement étonnant abrite une ancienne tradition qui commence par un simple fil de soie et qui se termine en tenues magnifiques qui ont habillés aussi bien des Maharadjahs que des gens ordinaires.

Depuis des millénaires, Varanasi est réputé pour son art du tissage, l’héritage de l’ère mogol. Sa soie est considérée comme la plus raffinée du pays et fait partie intégrante d’un trousseau de mariage. Une communauté musulmane de Varanasi a perpétué cet art depuis des siècles. Mais qu’en est-il aujourd’hui?

Une robe de brocart pour un monastère tibétain, un sari doux et coloré, ou encore un simple foulard parfumé – les méthodes de tissage sont les mêmes.

La civilisation indienne a toujours considéré des vêtements sans couture comme des tenues consacrées à la pureté – s’habiller d’un tissu en un morceau entier, encourage l’unité intégrale de l’être. Dans la mythologie indienne, le tissage est une métaphore pour la création de l’univers. Le « sutra » ou fil, est l’élément central ; le « sutradhara » le tisserand, le créateur de l’univers.

Kabir, un grand poète et mystique du 15^ème siècle, était un tisserand musulman de Varanasi qui s’inspira de son métier. Ses chansons parlent de ce lien intime entre le tisserand, son art et sa chanson.

« Nul ne connaît le secret du tisserand qui installe son métier à travers l’univers,

Il creusa deux trous – le ciel et la terre; fabriqua deux bobines – le soleil et la lune.

Remplis sa navette de milliers de fils,

Et tisse encore aujourd’hui un morceau difficile. »

Chez les tisserands de Varanasi, dans chaque petite maison, à chaque coin de rue, sur chaque place vous verrez des hommes au travail avec leurs kilomètres de fils. Le nombre de tisserands aujourd’hui est estimé à 150,000.

La Chine est le fournisseur principal de pelotes de soie. Les motifs sont généralement des desseins de sari traditionnels; sont rajoutés ensuite le « zari » fil doré pour donner de la valeur au sari. Les femmes font le travail d’enrouler la pelote autour des bobines, un des rares moments dans le processus du tissage, où elles interviennent. Le fil est enroulé en écheveau, calibré selon sa longueur. La soie est ensuite déroulée dans les ruelles et jardins avoisinant. Des gestes d’expert enroulent les écheveaux autour de poutres en bois destinées aux métiers.

Le son d’un rythme ancien anime les rues, et les gestes répétitifs des tisserands vous enchantent tel une danse. Depuis des siècles, les dessins qui ornent les saris ont été faits sur du papier quadrillé. Un artisan fait des trous, comme le système binaire, un vieux précurseur de l’informatique. Chaque carte correspond à une seule ligne de tissage. Avant l’arrivée des cartes perforées, les fils étaient assemblés sur des petits cadres en bois. Cette méthode nécessite un deuxième tisserand qui choisit les fils à relever pour que le motif se dessine au fur et à mesure que le tisserand déplace la navette. Cette méthode apporte une souplesse dans le travail et permet la réalisation de motifs complexes. Très peu de tisserands l’utilisent aujourd’hui. «Ce travail est un héritage de mes ancêtres, des maîtres dans ce domaine. Ils ne considéraient pas leur travail comme une profession mais comme un art. »

Le fil doré donne au sari Benarasi leur côté luxueux. Des fils d’argent de 13 microns de diamètre sont fabriqués. Avec 10 gms d’argent ils font 4km de fil. Ce fil est ensuite aplati et enroulé autour d’un fil de soie et à la fin il est plaqué en or. Pour faire 1 kilo de fil 60 artisans travaillent pendant 22 jours.

Le maître artisan fournit la matière première et organise le travail, avec des petits tisserands qui œuvrent pour une petite somme, à peine assez pour vivre…. Quand il y a du travail.

« Notre famille est arrivée de la Perse il y a 1000 ans. Tisser est notre vie, nous ne savons faire que cela. » Malgré leur talent, les tisserands de Varanasi sont dans une situation extrêmement difficile. « Notre problème principal c’est que l’état ne nous aide pas. La mariée porte un sari « Banarasi » mais celui qui l’a tissé est à moitié nu et a faim. Le « zari » coûte cher aujourd’hui et nos produits n’ont pas d’acheteurs. Nous gagnons 30-35 roupies par jour, ce qui est moins que ce que gagne un ouvrier en bâtiment. »

« Le nombre de fabriques est réduit à 15% et 85% des tisserands ont abandonné leur métier ancestrale, et nous n’avons pas de marché pour nos créations. Les fabriques chinoises mécanisées font 500-600 m par jour, alors que les artisans n’en font qu’1 m par jour. Nous importons notre soie à un prix très élevé. Nos motifs sont pour des saris, alors que les femmes portent des T-shirts, des jeans et des jupes… nous devons nous diversifier , crée des motifs adaptés aux marchés étrangers. »

« Le nombre de tisserands diminue, ils s’en vont travailler sur des chantiers où ils gagnent plus. » Aujourd’hui cette crise touche 50 000 artisans qui sont sans travail. Des particuliers ainsi que des organisations souhaitent leur donner des opportunités pour qu’ils puissent continuer à vivre de leur art, dans la dignité.

L’entreprise Danoise, Best Sellers, touché par le désarroi de cette communauté, a décidé de passer une commande de 13,000 foulards qui seront offerts à leurs employés comme cadeau pour le nouvel an. L’idée, c’est de créer une collaboration avec les tisserands afin de leur fournir un travail régulier, avec l’objectif à long terme de les aider à développer des nouveaux produits plus appréciés dans le marché occidental. Les tisserands retrouveront leur confiance en soi quand ils verront leur art refleurir.

« Si l’entreprise pour laquelle nous fabriquons ces 13,000 foulards nous redonne du travail, ce sera une bonne chose pour nous les tisserands de Varansi. Moi même, ainsi que toute la communauté des tisserands, les remercions. »

Liste des publications

2008-05-12T07:05:00.000-07:00

Role of Panchamahabhuta in today’s problems

Dr Megha Pathak, Dr Hitesh Vyas, Dr Mahesh Vyas

Role of Panchamahabhuta in wellness

Dr Mahesh Kumar Vyas, Dr Hitesh Vyas

Panchamahabhutas and geriatrics

Prof R.R. Dwivedi

Facing health challenges of today’s era with Panchamahabhutas

Sonali Tendulkar, Prof R.R. Dwivedi

Panchamahabhuta concept – utility in therapy

Dr Laxmi Prasad

Panchakarma applied in the West

Elmar Stapelfeldt

Ayurvedic principles of healthy ageing

Dr Bheema Bhatta

Diseases associated with excess acid secretion

Dr V.S. Chauhan

Maternity in Vedic literature

Dr Asha Kumari

Abhyanga – traditional massage techniques based on ayurveda

Dr Praphulla Mundada

Marma massage

Dr Reji Thomas

Moving Voices

Marianne Poncelet

Confucius, vieux sage ou maître actuel

Cyrille Javary

Les mudras

Huguette Declercq

Naturopathie (à venir)

Daniel Kieffer

Moving Voices

2008-05-12T05:34:00.001-07:00

Ce séminaire interdisciplinaire et multiculturel est animé par Thierry Van Roy, « alchimiste musical ». Il voyage partout dans le monde, explore les temps passés et futurs pour créer des musiques nées de cultures qui ne se sont jamais rencontrées. Compositeur, musicien autodidacte et producteur musical, ingénieur du son, il est aussi réalisateur radio indépendant, réalisateur/monteur de clips vidéo, et musicien « live ». Il a également créé le concept de « musique-fiction » ©, par lequel il crée des musiques qui auraient pu exister, en réécrivant l'Histoire.

Thierry Van Roy est particulièrement concerné par la disparition des cultures traditionnelles et travaille à les faire passer dans la modernité. Sa philosophie de travail est de créer de nouvelles musiques, de l’inouï, en partant de différentes traditions, en explorant la diversité sonore et instrumentale du monde entier : utiliser la musique pour transformer l’humain et la société.

Osvaldo Hernandez est né au Mexique. Dès l’âge de 20 ans, il commence ses voyages à travers l’Amérique latine à la recherche d’instruments traditionnels qu’il ne tardera pas à maîtriser. Sa collection reflète l’histoire bouleversante du continent: des instruments d’autochtones précolombiens côtoient ceux des africains déportés et ceux des différentes générations de colons européens. Il explore la musique traditionnelle, la jazz fusion et la world musique avec différents groupes ethniques d’Amérique Latine, d’Afrique et d’Europe ; il étudie également les différentes techniques de percussions indienne, africaine et latino américaine.

Isabelle Marx est chanteuse-comédienne. Formée auprès de professeurs de chant classique, elle part à la recherche de nouvelles techniques auprès du Théâtre Roy Hart d’abord, puis avec Martina Catella à Paris, où elle travaille les « Mécanismes vocaux et corporels dans les techniques de communication verbale et musicale ».

Sa forte présence scénique en tant que chanteuse - comédienne l'a amenée à se produire dans plusieurs spectacles de théâtre et de comédie musicale :

En 1999, Isabelle Marx fonde sa propre compagnie, Courant d’Art ; elle organise des manifestations culturelles autour du rapprochement des cultures et est à l'initiative de plusieurs spectacles. Elle intervient également auprès d’un public très large pour enseigner la voix : ateliers pour enfants, pour adolescents et pour adultes, formations professionnelles, résidences de travail réunissant des artistes de disciplines artistiques diverses…

Elle a mis en chantier en 2003 un travail de recherche et de création autour de la voix, qui a donné naissance à un spectacle franco-allemand Eclats de voix – cabaret capillo-tracté, en co-production avec le SchlossTheater de Rastatt en Allemagne.

Après une formation de danse contemporaine dans son Brésil natal en 1994, Milton Paulo fait des études supplémentaires au Colégio de Dança do Ceará en 1999. Il suit également des cours d’art dramatique, d’acrobatie, d’analyse du mouvement, de contact improvisation et de yoga. Depuis 2004 le jeune chorégraphe Milton Paulo se lance dans l’aventure de mettre en geste et mouvement ses idées, inquiétudes, défis et dialogues. Nous pouvons voir dans son parcours des créations chorégraphiques pour des spectacles de danse et de théâtre, ainsi que de nombreuses collaborations entre plusieurs disciplines artistiques.

Milton Paulo croit aux richesses de la rencontre et du travail collectif. Ses expériences avec d’autres langages ont été fondamentales dans sa façon d’écouter, dans sa capacité d’assimiler une information et de la réinterpréter à sa manière, et surtout dans le désir d’élargir les territoires de sa danse, ainsi que l’importance d’un espace d’échange et d’immersion créative.

Patries Wichers est née aux Pays-Bas, de parents Indonésiens. Elle se considère être une médiatrice de personnes et de leurs idées. Elle a suivi une formation de peinture, impression et pédagogie à l’Académie Royale de Beaux Arts à Den Bosch aux Pays-Bas. Ses peintures et dessins ont été exposés à différents endroits. La performance et le son font également partie de son œuvre. Dans cette discipline, elle a collaboré avec des artistes comme Anne Bean, Billy Bang, Archie Shepp et André Goudbeek. A travers “Bateau Lavoir” et “HUYSWERK” elle a initié des projets interculturels d’improvisation musicale. Elle produit du théâtre pour enfants, crée des illustrations pour magasines, organise des ateliers de costumes ; elle a collaboré avec l’Opéra flamand, avec des artistes et différents créateurs de mode.

En 1991, Shanglie Zhou quitte Shanghai pour s’installer à Anvers. Son nom porte déjà l’idée du pont et de la liaison : « Shanglie » est composé de Shanghai, l’endroit où elle est née, couplé à Leningrad, l’endroit où son père se trouvait au moment de sa naissance. Ses premières expérimentations artistiques ont été un mélange d’éléments chinois et de sa perception artistique occidentale. En quittant son pays et après des études à Anvers, son œuvre a évolué du 2D au 3D, vers une exploration des possibilités offertes par l’espace. Dans son œuvre récente, elle cherche à utiliser l’environnement de la vie de tous les jours, où les gens accomplissent des gestes de la vie quotidienne. Shanglie dépasse l’atelier traditionnel au profit d’un espace partagé par tous; pour la réalisation d’une œuvre elle préfère partir des conditions offertes par le contexte-même : elle invite ainsi le spectateur à une véritable participation.

Role of Panchamahabhuta in today’s problems

2008-05-12T05:31:00.001-07:00

*Dr. Megha Pathak **Dr. Hitesh Vyas ***Dr. Mahesh Vyas

Abstract

Global Warming in now a days has become serious issue in existence of life on the earth. There are many causes behind this process but the main cause believed is increase CO2 concentration in atmosphere. And due to increase absorption of infrared rays by CO2 the temperature is increasing, which can be compared with Teja Mahabhuta Vridhhi in external atmosphere. This leads to disturb the whole constitution of the atmosphere at Mahabhautika level. According to Loka-Purusha Samya Siddhant changes also do occur in the internal atmosphere.

Here an effort has been made to assess the effects of the Global warming on health status in context of Panchamahabhuta.

* 2^nd year M.D. Scholar, Dept. of Basic Principles, I.P.G.T. & R.A., Jamnagar.

**Lecturer, Dept. of Basic Principles,I.P.G.T. & R.A., Jamnagar.

***Reader, Dept. of Basic Principles,I.P.G.T. & R.A., Jamnagar.

Key Words: Global warming, Panchamahabhuta, Loka-Purusha Siddhanta, Karya-Karana Siddhanta.

“Loka Samito Ayam Purusham”

According to this siddhanta Purusha is the small sample of the Loka (universe). Whatever is there in the external world is also present in the body. There are many references available in the classics to support this Siddhanta. The comparison of similarity between Loka and Purusha has given in Charak Samhita Sharirsthana i.e. both Loka and Purusha are made by Panchamabhuta, in Purusha there is Jivatma while it is known as Paramatma in Loka etc. Also in Charaka Sutrasthana there is detail description given for normal and vitiated Vayu in Loka and Purusha both by the quotation of

“Vayustrantrayantradhara........”(Ca.Su.12)¹

So if there is any changes occur in the external world qualitative or quantitative changes also are seen in the body accordingly.

According to Charaka

“Sarvama dravyam panchabhautikam asminarthe” (Ca.Su.26)²

So both Loka as well as Purusha are made up of Panchamahabhuta. Though the configuration of Panchamahabhuta is different in every substance but if some change is found in the form of increased or decreased Mahabhautik Ansha, the same Ansha will affect to the body as well. For an example if a gross increase is found in Vayu Mahabhuta in Loka, signs of increased Vayu in the body also are found in the Purusha.

Taking this Siddhanta as base, many problems can be solved as par their cause and effects are concerned. In the past century global temperature has increased by 1۠c due to increase green house gases by human activity what is called as Global warming. Among greenhouse gases like nitrogen oxide, methane etc Carbon dioxide should be paid more attention as compare to others as it occupies 55% in the total cause of Global warming. Carbon dioxide does not burn or support combustion. Air with Carbon dioxide content of 10% will extinguish an open flame. In spite of that Carbon dioxide is considered to be greenhouse gas because its ability to absorb infrared light.

According to Karya-Karana Siddhant everything that exists is either a Karana (cause) or the Karya (effect). If some changes are to be observed than there should be some definite reason behind it. If Global warming is considered as Karya (effect) than increase the level of Greenhouse gases should be considered as Karana (cause).

According to Ayurveda Karana Dravyas are 9 in numbers i.e. Panchamahabhuta, Atma, Mana, Kala and Disha. And by their different Conjugation and Configuration infinitive Karyas are to be produced. In context of different constitution of Karya Dravyas, different conjugation and configuration of Panchamahabhuta take whole credit. Because other three i.e. Atma, Kala and Disha are Vibhu and Eka. And remaining Mana is responsible for initiating the Karya. Of course these four Karana affect the constitution of Karya Dravyas but they do not actively or directly participate in the configuration of Karya Dravyas.

In reference to CO2, it can be assessed at the Panchabhautika level according to its Guna Karma. Its temperature is -94.6·c and it extinguish an open flame at 10%concentration (sheeta).Its Sp. gravity is 1.5 in gas phase (Guru). CO2 plays an important role as a component of carbon cycle in which carbon is exchanged between atmosphere, terrestrial biosphere, the oceans and sediments. Also as seen in human beings in the process of gas exchange (Bandhana). It is widely used to decrease the viscosity of oil (Vishyandana)

By above observation it can be concluded that CO2 has Vayu and Ap Mahabhuta dominance in its constitution. In context of Global warming CO2 level is increasing only quantitatively but no change is found in its constitution. So the effects found in the process of Global warming are quantitative changes at the Mahabhautika level.

In spite of Vayu and Ap Mahabhuta dominant CO2 is responsible to increase the Tapana Karma (produce heat) because Teja is the only Mahabhuta which by penetrating other Mahabhuta shows its actions. And in this process Vayu and Ap both Mahabhuta help it out as Vayu is been told as “Agni sakha” or “Vahnimitra” and Ap Mahabhuta gives Adhara to Agni Mahabhuta. As has been told previously CO2 absorb infrared rays and produce heat.

So it can be concluded that the increased Ansha of Teja mahabhuta is responsible in the process of Global warming. And its effects can be assessed accordingly. There should not be misunderstanding that if CO2 level increase in the atmosphere it also increases in the body as well, but the overall change is found i.e. increase in Teja Mahabhautika Ansha is found in both Loka as well as in Purusha.

There is specific configuration of Mahabhuta in various Dravyas. And the balance of all five Mahabhutas in dravya is responsible for its normal state. If the configuration or the balance of even a single Mahabhuta in particular Dravya disturbs, it causes the change in other Mahabhautas also. In reference to Global warming if Teja Mahabhutika Ansha increases, by virtue of its Guna and Karma it causes Vriddhi of other Mahabhuta having similar Guna and Karma and Kshaya of the Mahabhuta having opposite Guna and Karma compare to Teja Mahabhuta.

Here some examples of important structural and functional entities of the body have been given to support above statement. Such as Dosha, Dhatu, Mala, Srotasa, Agni etc.

From gross to minute conversion of the substance Agni is the main responsible factor. If it is in normal state is helpful in maintaining health status as given in Charaka Samhita

“Ayuvarno balam.........” (Ca.Ci.15)³

Teja Mahabhutika Ansha is directly proportionate to Agni and Pachaka Pitta within the body. So getting influence by external changes the Agni within also gets increase and turns into Tikshanagni. Which is then does Pachana of Dhatu and causes several diseases. As mentioned:

“Paktwaannama sa tato Dhatunshonitadin Pachatyapi” (Ca.Ci.15)⁴

And the group of metabolic disorders comes under the category of Agni Vikritti.

Increased properties of Teja Mahabhuta i.e. Ushna, Tikshna, Laghu, Sukshma, Ruksha Vishda will led to decrease opposite Gunas like Sheeta, Manda, Guru, Sthula, Snigdha, Picchila which are present in mainly Ap and Prithvi Mahabhuta dominant dravya. For an example if Teja Mahabhuta increases it leads to Kshya of Aapya and Parthiva Dravya Rasa, Rakta, Mamsa, Meda etc like Dhatu, Prakrita Kapha etc. If these are not in normal condition than it wont be able to perform its Karma like Preenana, Jivana, Lepa etc of Dhatus and Balakshaya etc Lakshana of Kaphakshaya. By Pratyaksha Pramana it is experienced that the total Aayama and Vistara of human being have been gradually decreased as compare to primitive man, Loosing and graying of hair, decrease in capacity of strenuous work etc. This shows the marked decrease in Sthairya, Upachya, Sanghata, Bala etc Gunas of Prithvi Mahabhuta.

Increased incidence of osteoarthritis kind of disorders where the main cause is insufficient lubrication of joint due to decreased Snighta type of property of Ap Mahabhuta.

In the presence of increasing similar properties like Sukshma, Laghu etc and decreasing opposite properties like Sthulta, Snigdhta, Guruta etc Vayu and Akasha Mahabhutas increase by their level and shows enormous effects. Increase incidents of Osteoporosis kind of diseases show the increased level of Saushirya Guna of Aakasha Mahabhuta.

According to Samanya-Vishesha Siddhanta consumption of the Dravyas having opposite Guna than the Teja Mahabhuta does have and similar properties of Ap and Prithvi Mahabhuta is the only solution of the problem facing today.

Reference:

1. Ca. Su. 12/8

2. Ca. Su. 26/10

3. Ca. Ci. 15/3

4. Ca. Ci. 15/219

Bibliography:

Charaka samhita
Sushruta Samhita
Ashtanga Samgraha
Ashtanga Hridaya
Sarva Darshana Samgraha

Maternity in VEDIC literature

2008-05-12T05:30:00.002-07:00

Maternity in VEDIC literature

By Asha Kumari

Most of the Indian systems of learning consider that every stream of knowledge has emanated from one basic source- the Vedas, Ayurved is no exception, rather it has given itself the status of 'upaveda', Kashyapa has gone a step ahead in proclaiming it as the fifth Veda and that too most important like the thumb among the five fingers of a hand. But when we talk of the vedic literature in this context, it includes the four samhitas (Rik, yajus, saman and atharvan), Brahman granthas, Upanishads and Sutra granthas.

A human being has three intrinsic desires among those 'putreshana (intrinsic desire to have a son) is counted on top, because it was betieved that a father is reborn as a son. Since the parents provide not only body but also intellect, strength, energy etc. to the child, great importance to their physical health and phycological stat has been given in the vedic literature, special instruction have been laid down for the type of girl a man should get married to. Marriage of only a healthy couple is suggested.

After marriage the couple enters into their grihastha ashram where in coitus is permitted for procreation only and not for carnal pleasure. In the process of procreation the woman is said to be the kshetra (field) and the bija (seed) is from the man, seat of which is his vrishana (testicles). For getting a healthy, intelligent and strong child physical and psychological health of both the counterparts was considered mandatory. That is why direct or indirect reference of entire reproductive organs, physiology of menstruation, specially ritukala (ovulation period) for conception, making the female reproductory organs capable of receiving virya (sperm) of the man, maintenance and nourishment of the embryo/fetus are found from samhitas to the sutra granthas. Importance of gavini(fallopian tubes) in respect to conception attracts special attention.

Before impregnation for cleansing the yoni (female reproductory organs) and bringing it to healthy state special sanskaras are prescribed. Various rites are described to be performed for achieving conception. Desire to have a male child was intense as it was felt that only a son can make one immortal by carrying forth his lineage. Pumsavana samskara is prescribed for that, apart from various rites and recitation of mantras oral administration of some drugs also is prescribed.

Garbharakshana or garbhavalambana (protection and maintenance of the fetus) has been taken care of and for that number of rites and samskaras are prescribed. Fetal development also is described there.The concept that it is covered with 'ulva and 'jarayu' and it gets its nutrition through nabhi (umbilical cord) which is poshaka and pranadharaka (naurishiing and maintaing life) is very clearly mentioned.

It is relevant to mention that the concept of congenital anamolies of fetus and pathogenic (durnama) and nonpathogenic (sunama) organism known as krimis or rakshasas (bacteria/virus) hiding in the kitchen and living rooms etc. did exist in the Vedas. These organism were considered to be causing abortion, troubles to the fetus, still births, neonatal deaths and puerperal complications. The sun rays, some drugs and also specific prayers and rites are described as the measures for eradicating these krimis or rakshasas.

Normal period of delivery is supposed to be the tenth month even though gestation of eleven to twelve months is also mentioned. Importance of vayu for expulsion of the fetus (as vayu is the causative factor for uterine contractions) has been emphasized. Mechanism of labour also finds place where delivery through head (vertex), dilatation of yoni (cervix and vaginal canal) for expulsion of larger fetus through a narrow passage, development of pain to expel the fetus, rupture of membrane, discharge of amniotic fluid and delivery of fetus along with its membranes followed by plecenta attached superfecially to the uterus not deeper into the muscles or veins, was considered normal process. Various mantras are prescribed to be recited to help easy delivery of even the obstructed labour. Anaesthesia also is referred in this context albeit indirectly. In Atharvaveda even surgical procedure has been referred to deal with obstructed labour. Dietetic and other managements for puerperal woman are also mentioned.

Infertility and menstrual disorders being the main impediment in the fulfillment of the cherished desire of getting a son, have also been addressed, contraceptive methods to avoid unwanted pregnancy are found there and even termination of the unwanted pregnancy is referred even though it is considered a sin and the person who induces it is supposed to be punished.

Matter related to maternity is scattered in the entire vedic literature which paved the path for further development of a separate subject as 'prasutitantra' in the Ayurvedic texts.

Role of Panchamahabhuta in Wellness

2008-05-12T05:30:00.001-07:00

Role of Panchamahabhuta inWellness

*Dr. Mahesh Kumar Vyas ** Dr. Hitesh Vyas

Key words : Panchamahabhuta, wellness, Dhatusamya, Prakritti,

Abstract:

Wellness is a feeling of goodness at the somatic, psychological and spiritual level. It is but a reflection of perfect health. The basic aim of Ayurveda is again nothing other than maintenance of this wellness;(Ch.Su.1/53) which the ancient seers have categorically stated as “Dhatusamya”.

Dhatusamya is the state of perfect balance of the Doshas(humors), Dhatus(body tissues), Malas(excretory products) and the Agni(digestive power); as these regulate the physiological and psychological functions, as well as maintain the anatomy of the body. Hence this definition of Ayurveda describes ‘wellness’ in its complete sense.

These Doshas, Dhatus, Malas and Agni are all Panchabhautika, i.e the five basic elements, viz. Akasha, Vayu, Teja, Apa and Prithvi are the basic building blocks of these three prime constituents of the human body. Similarly, all the factors in the environment affecting these constituents, so as to cause their vitiation or normalcy are also Panchabhautika.

As the ancient oriental scholars state that all substances which exist are made of Panchamahabhutas;(Ch.Su.26/10) such that, every substance is only a gross representation of the specific combinations and permutations of the five Mahabhutas. Hence even in the environment any substance will affect another that it comes in contact with by altering its Panchabhautika constitution. Just as any substance that comes in contact with the human body will cause changes either beneficial or hazardous by changing its Panchabhautika constitution. Hence the root to both disease as well as health lies in the Panchamahabhutas.

To maintain wellness in an individual his dietary habits and daily regimen needs to be regularized on the basis of this own constitution, that which is called his Prakriti. This constitution of any person is an unchanging status of the Doshas in his body which is formed at the time of conception. Of the many factors influencing the body constitution the ancient seers have also categorically mentioned ‘Panchamahabhutas’.

* Reader, Dept. of Basic Principles, I.P.G.T. & R.A., Jamnagar

** Lecturer, Dept. of Basic Principles, I.P.G.T. & R.A. Jamanagar

The Prakriti of the foetus at the time of conception is influenced by the dominant Panchmahabhutas of the sperm and ovum, of the diet taken by the mother, those that entire the uterus alongwith Atma, those Mahabhutas in the uterus and the environment outside.(S.Sa.5/3) It is now proved and invariably accepted by the modern scientists too, that changes in the seasons do have an effect on a growing foetus and eventually certain characteristics are seen in the individual according to the season in which they are born.(Times of India, 3^rd Dec, 2007) These affects are nothing but the alterations in the Mahabhautika constitution.

Later on being born he is categorized according to the dominant mahabhuta in his Prakriti.(S.Sa.4/80) On the basis of which his diet and regimen is decided to maintain physical as well as mental health. The effect of seasons on his health is again governed by the dominant Mahabhutas.

Ayurveda describes the evolution of these Mahabhutas from the Trigunas, the Satva, Rajas and Tamas, which reside in the Mind and coordinate the mental faculty. The Mahabhutas during the process of dissolution also disintegrate to these three Gunas. And any changes in these Panchamahbhutas also affect the mental balance and vice versa. Especially so as the Panchabhautika food also has an impact on the mind.(C.Su.26/43, C.Su.27/3, C.Su.22/37)

Today, Yoga, Dietary regimens and life styles are practiced the world over, to achieve this feeling of wellness. Ayurveda attributes wellness to the perfect balanced state of the three humours, Dhatus and Malas, which are only grosser representatives of the Panchamahbhutas. Hence all of the above is nothing but the play of the Mahabhutas. If these are well in control the gross anomalies can be successfully averted and the feeling of wellness brought.

The finer details of diet, regimen, psychological and seasonal changes on the basis of the Mahabhutas in an attempt to achieve wellness will be discussed with suitable examples, in the final paper.

Pañca-karma applied in the West

2008-05-12T05:29:00.001-07:00

by Elmar Stapelfeldt, Germany

internal purification

advantages

• strongest measure amongst Ayurvedic treatments

• often successful, where other therapies show less results

• unique amongst other medical approaches

• classics: inevitable!

• centuries of empirical data

• customer bonding (cure programs); special trend

disadvantages

• intense training required

• costly and lengthy procedures

• side-effects and complications possible (strict rules)

• considered to be „dirty“

What is pañca-karma?

• traditional procedures of internal cleansing

• Ayurv. developed a unique complex concept (pañca-karma)

• combination of different approaches and techniques

• 5(6) classical procedures

emesis (vamana)

purgation (virecana)

decoction-enema (nirÚha-basti)

oil-enema (anuvÁsana-basti)

nasal applications (nasya)

blood-letting (rakta-mokÒa)

effects

• systemic effect

• 3 phases

pre- and post-treatments

fat- and water-solubility

• general effect

removal of roughage/ aggravated doÒas

change in milieu interior / metabolism

liberating body's own healing potentials

• increases efficacy of medicaments

• action on specific symptoms is difficult to predict

• multiple indications

effects according to classics (CS SÚ. 15.22, Si. 1.53)

• removal of wastes (mala)

• healing diseases

• promoting health

• stimulating agni

• increasing strength and nutritional status

• increasing luster

• increasing vigor

• increasing quality of sperm and ovum

• producing clarity of the senses

• increasing mental strength

• preventing senility

• increase of life-span

good results (personal experience)

• skin diseases (esp. psoriasis)

• respiratory diseases (like hayfever, recurrent upper respiratory tract infections, bronchitis and bronchial asthma

• hypertension (primary forms, kapha-pitta-prakéti)

• obesity

• migraine (pitta-dominated)

• bowel problems

• multiple symptoms

general contraindications

• any critical state or weakness

• any insufficiency of vital organs, esp. heart, brain, kidney

• any very advanced situation

• any emergency

some modern contraindications

• cardiac insufficiency (> 2nd grade)

• recent myocardial infarction

• advanced coronary sclerosis

• strong arrhythmias

• hypertensive crises

• strong cerebral circulation defficiency/ edema/ aneurysms

• Macumar™-medication

• bleeding tendencies (incl. tumours)

• advanced destructive conditions of inner organs

• hormonal and metabolic crises

• strong dysregulations of water/ electrolytes

• uncontrolled psychic conditions…

phases of pañca-karma

1. pre-phase pÚrva-karma
oleation	snehana	mobilizing pathological factors
sudation	svedana	stimulating srotas to transport the factors to GIT
2. main phase pradhÁna-karma
eliminating procedures	Ðodhana- karmas	removing the factors from GIT
3. post-phase paÐcÁt-karma
rest food scheme	saÞsarjana-krama	regeneration of strength and body functions (esp. agni)
conventional therapies	Ðamana	specific treatment for symptoms individual prevention

pre-treatment ( pÚrva-karma )

• thourough anamnesis and examination

• indications and contra-indications

• explanations (rules, procedure, effects, possible side effects and complications: legal side/ compliance)

• preparatory measures

diagnostics

• classical and modern techniques inevitable (complications!)

• experience of the doctor as main factor (be self-critical)

• usually a careful anamnesis and examination plus

• routine check of blood and urine with

• emphasis on vital organs and

• bleeding tendencies are enough

• special care in vamana!

• ask patient for any modern investigation of (recent) past

vamana rule out esophagal erosions/ varicosis; ulcers; thorasic tumours, aneurysm, heart problems

heart ECG, treadmill or sonography

bleeding blood parameter in lab, if necessary further investigations

anal bleeding and painful defecation: procto- or coloscopy (piles?)

obesity lipid-profile and blood sugar

diabetics ketone bodies in urine

young ladies pregnancy to be ruled out

alcohol abuse, biliary stones: transaminases, sonography of abdomen

ideal framework

food (CS. SÚ. 5.1-13; 13.60, 62; 15.15-16; 25.1-39; 27)

• always warm

• no heavy or abhiÒyandÍ (blocking srotas): cheese, yoghurt, butter, deep-fried, raw (except: small amount of carrots, cucumber, beetroot)

• no eating between meals

• always fresh and of good quality (organic)

• sattvic food (uplifting the psyche): no garlic, mushrooms, no meat/ eggs/ fish

• no sour food: (irritates mucosa, supports inflammations, blocks srotas): tomatoes, lemon, vinegar, sour-dough, yoghurt, chutneys and pickles, berries und most fruit (incl. peaches, pine-apple, sour apples and plums, oranges)

• not too spicy or salty

• "intoxicants" (black tea, coffee, tobacco, alcohol, drugs…)

• no dry food: pulses (exc. Mung), leafy vegetables, corn, millet

• enough moisture and good fats (ghÍ, sesamy oil)

• no wrong combinations (rakta, long-term 'toxic effect', srotas): special care with milk

• good are: brinjal, pumpkin, zucchini, carrots, potatoes, lady-finger, cauliflower, cucumber, rice, artichocken, mung, ghÍ, sesamy oil, wheat, quinoa, papaya, sweet apples, grapes, honey, warm milk, warm water

wrong behaviour = aÒÔa-mahÁ-doÒa (CS Si. 12.10ff.)

• too much walking, sitting or travelling (cause pain, vÁta)

• sexual activities (cause dhÁtu-kÒaya)

• too much talking (causes pain, vÁta)

• day-time sleep (causes kapha, suppression of agni)

• suppression of natural urges (vega-dhÁraÆÁ)

• climatic stressors (heat, cold, wind, bath, draught)

• emotional arrousal (aggression, grief etc.; also induced by literature, movies and other media)

inner oleation = sneha-pÁna

according to agni:

• 2x daily medicated or pure ghÍ

• with hot water and pinch of saindhava

• start with 30-40 ml (madhyama-mÁtra)

• daily increase 10-15 ml

• until body is saturated (3-7 days)

• = until features during fat-digestion become very strong (jÍryamÁna-lakÒaÆa)

• lots of warm water, light diet and sufficient rest

jÍryamÁna-lakÒaÆa (SS Ci. 31.33)

• giddiness or unrest

• thurst

• increased salivation

• flatulence

• headache

• drowsiness, sleepyness or heaviness (in stomach and/ or whole body)

• loss of appetite

• long eructation of ghÍ-(taste)

• nausea (aversion to ghÍ)

side-effects and their management

headache

• chewing Cloves; sipping hot water; PathyÁdi-kvÁtha

loss of appetite, heavyness, sticky saliva, coated tongue, long eructation of ghÍ-(taste)

• Tri-kaÔu (1-2g 2x, honey p.c.)

• CitrakÁdi-vaÔÍ (500mg 1-2x, warm water p.c.)

nausea (aversion to ghÍ)

• close nose while drinking ghÍ;

• have Fennel or Cardamom afterwards

• Cardamom, Cloves, Ginger (500mg-1g, every 20-30 min.)

• Chardi-ripu (1g, Honey, every 60-90 min.)

vamana

• strongest procedure in the armoury of Ayurveda

• side effects and complications possible

• many Ayurvedists don't perform it (even in India)

• but no fear is necessary

• it is not a pathological vomitting situation

• intelligence of the medicament

• relax and drink continuously

• many good effects

selected indications (from CS Si. 2.10 )

• kapha-disorders

• upper respiratory tract infections (also with fever)

• hay-fever

• bronchitis

• bronchial asthma

• obesity

• skin diseases (especially psoriasis)

selected contra-indications (from CS Si. 2.8 )

• all general contra-indications (careful investigation!)

• bleeding sources (especially upper passage)

• ulcers

• cancer

• narrowed passage

• strong fear or aversion

• strong vÁta

• heart diseases? (CS: contra-indication; SS: indication)

material needed

• wind free, warm room , armchair

• large bowl (80cm/ 30cm), bucket, 2 glasses

• warm water (5l); liquorice-tea (50g/ 1l hot water)

• 3g Madana-phala (Randia dumet.; -ipecacuanha?)

• honey

• tons of tissue paper, towels, waste bin

• BP, stetoscope, infusion equipment

• emergency drugs

preparation

after completion of internal oleation

• one day: abhyaÉga and svedana (vÁÒpa-)

following day (= day of pradhÁna-karma)

• morning: liquid rice-soup (peyÁ)

• abhyaÉga and svedana (vÁÒpa-)

pradhÁna-karma: Átyeyika-vamana

• drinking maximum (Á-kaÆÔha) luke-warm water

• 3g Madana-phala (Randia dumetorum) with honey

(substitute: Randia ipecacuanha?)

• wait 15-20' : vomiting will start! (relax; let it come)

• "the art of drinking water" (or liquorice-tea)

• until bile comes (bitter taste): vomiting will stop!

complications (don't over-estimate yourself – call help!!!)

• stop vomiting Chardi-ripu (1g, honey)

• burning throat liquorice-tea

• abdominal pain Anethum graveolens (1g 1-2) or ÏaÉkha-vaÔÍ (1-2 Tabl.)

• head-ache GodantÍ (300 mg 1-2x, honey)

• bleeding ÀmlÁ, Lodhra, NÁga-keÐara (1g each)

• hyperventilation rest, calming, assuring, slow breath

• psychic sympt. rest, calming, assuring, Tagara

• low BP/ puls/ fluid infusion, electrolytes

post-treatment (paÐcÁt-karma)

• rest whole day (no mental or physical work)

• no daytime sleep

• bath not before 4 p.m.

• no climatic stresses (heat, coldness, wind)

• strictly keep the rules for behaviour (CS SÚ. 15.14f.)

• slowly kindling agni with food of

increasing thickness (saÞsarjana-krama):

saÞsarjana-krama (avara-Ðuddhi)

day	time	food	sanskrit
1. (pradhÁna)	4 p.m.	thin rice soup	peyÁ (1:14)
	dinner	(thin rice soup)	(peyÁ)
2. (rest-day 1)	morning	–	–
	lunch	thick rice soup	vilepÍ (1:4)
	dinner	rice + mung (no fat)	akéta-yÚÒa= khicaÕÍ
3. (oleation)	morning	ghÍ, pk-food

virecana

• strong cleansing effect, but generally safe

• commonly performed

• even at home

• starting again with ghÍ, ending with saÞsarjana-krama

• usually no hesitation from patients

• very broad indication-spectrum

selected indications (from CS Si. 2.13)

• pitta-disorders

• skin diseases (especially psoriasis)

• liver (and bile) diseases

• gout

• inflammations

• constipation and flatulence

• obesity

• mild in vÁta-vyÁdhi

selected contra-indications (from CS Si. 2.11 )

• general contra-indications (weakness of any kind)

• bleeding sources and cancer (esp. lower passage)

• diarrhoea

• inflammation and fissures of GIT-mucosa

• narrowed passage

• acute fever

• strong vÁta

• heart diseases? (also controvery in classics: relative contra-indication)

material needed

• wind free, warm room, reading material, CDs

• ghÍ (anus protection: use less tissue paper)

• warm water (5l)

• 6-10g DiÆÕayÁla-cÚrÆa (aa Ajwain, Saindhava, Senna)

10-30ml Castor-oil (according to koÒÔha / strength)

• red Grape juice, Fennel seeds

• BP, stetoscope, infusion equipment

• emergency drugs

preparation

after completion of internal oleation

• two days: abhyaÉga and svedana (vÁÒpa-)

following day (= day of pradhÁna-karma)

• morning: no food (no warm milk; not much water)

• abhyaÉga and svedana (vÁÒpa-)

pradhÁna-karma of virecana

• take virecana-yoga (with closed nose)

• wash mouth and chew Fennel-seeds

• walk slowly for 20 min.

• start drinking more water afer 45min. - 1h

• after 1 - 2,5h: stools will start! (count every vega)

• drink a lot!!! (stool will turn more liquid)

• after about 5h: stools will reduce (reduce drinking)

• expect about 10-15 vegas

• follow same procedure for after care as in vamana

complications (see vamana)

• nausea Cardamom, Cloves, Chardi-ripu (1g, honey)

• no stool Castor-oil (10ml),

• to stop stool Nutmeg (500mg-1g frequently), KuÔaja-ghaÆa-vaÔÍ (3-4 tabl.)

• abdominal pain Anethum graveolens (1g 1-2x), ÏaÉkha-vaÔÍ (1-2 Tabl.)

• hyperventilation rest, calming, slow breath

• psychic sympt. rest, calming, assuring, Tagara

• low BP/ puls/ fluid infusion, electrolytes

basti

quote (CS Si. 10.5)

"There is no therapy (karma) comparable with bastis, since they clean the body fast and mildly. Both, reduction (of increased body material), as well as building up (of decreased tissues) is achieved in minimal time without any danger of complications."

• cleaning: ÁsthÁpana- or nirÚha-basti

• nourishing: anuvÁsana- or mÁtra-basti (classics: alternating)

• decreasing all three doÒas (esp. vÁta) (CS Si. 4.51, Si. 11.17f.)

• "half" therapy (CS Si. 1.40)

• especially: sceletal system, nerves, psyche and old age

• parental action; autonomous nervous system

• realm of apÁna-vÁta; colon is seat of vÁta

• easy to perform

some indications (from CS Si. 1.32ff.)

• contractures / stiffness of different limbs or joints

• paresis and paralysis

• fractures

• faltulence/ meteorism

• hard stool

• abdominal colics and other pains

anuvÁsana-basti

• nourishing

• inner "massage"; soothing

• pÚrva-karma for ÁsthÁpana?

• after meal (best between dinner and sleep)

• keep over night

• easy; can be done by oneself

preparation

• NÁrÁyaÆa-taila 30-40ml

• pinch of fine salt

• no air

• ghÍ for anus

• insert while exhaling

• friendly clap

• turning every 5 min.

(left – middle – right)

ÁsthÁpana-basti

• cleaning (substitute for virecana, good for elders)

• very broad indication spectrum

• not derranging agni, but watch vÁta!

• contraindications: anal bleeding (piles), diarrhoea, pregnancy, menstruation, 'blockage'

• long term action

• on empty stomach (best: before lunch)

• local massage and svedana

• keep 5-20 min. (no suppression of urge)

preparation

1. paste 35g (staying in haustra; anulomana):

VacÁ, Fennel, PippalÍ, Anethum grav.-powder

keep in water over night

2. kvÁtha 300ml (vÁta-reducing, vehical, cleaning):

75g DaÐamÚla (TriphalÁ) boil with 1200ml water

3. Saindhava 5g (resorption)

4. honey 50g (binding, sticking to mucosa)

5. sesamy oil 50ml (vÁta-reducing, "inner massage")

• mix well (3.-4.-5.-1.-2); ghÍ for anus and apply warm

• (at home: 500ml water + 0.5 teespoon salt)

2008-05-12T05:28:00.000-07:00

Panchamahabhuta and Geriatrics

Prof. R. R. Dwivedi

H.O.D., Dept. of Basic Principles, I.P.G.T. & R.A., Jamnagar, Gujarat, India.

Key words: Geriatrics, Panchamahabhuta, Evolution, Dissolution, Agni, Avyakta, Vyakta

Geriatrics is the stage in the life timely or untimely affecting each and every individual wherein degenerative changes occur and are manifested through various signs and symptoms at the anatomical, physiological and the psychological level.

These changes are universal and are seen in every substance existing, whether animate or inanimate; as every thing that is created will be destroyed at some point of time. These changes can be delayed or minimized or restricted to a certain extent but cannot be completely avoided. They occur as a rule in every substance that is created.

The only Dravya which is devoid of any of these changes is the Atma. It is eternal and not affected by any aberrations. In sense it implies that the Jara Awastha or old age occurs in every Panchabhautika entitiy.

Sarvam Dravyam Panchabhautikamasminarthe.

Ch. Su. 26/10

The whole universe and its every entity whether animate or inanimate is made up of Panchamahbhutas. Similarly, the human body is also a conglomeration of the Panchamahabhutas and the Atma, and hence is called the Sad-dhatvatmaka Purusha. They are basis of the anatomy, physiology as well as the psychology of the Human body. These Panchamahabutas, whether constituting the Shareera or the Sristi, constantly undergoes changes with respect to Desha and Kala.

The existence of the Universe or Sristi as well as the Purusha, is a continuous process of Utpatti and Laya, i.e. evolution and dissolution. This evolution and dissolution process, i.e, transformation from the Avyakta to the Vyakta and from the Vyakta to the Avyakta Awastha occurs in every existing substance, in every fraction of time. Geriatrics is also a status of the Panchabhatika Shareera, which implies to the dissolution of these Panchamahabhutas under the influence of Desha and Kala.

During the Sristi, Mahabhutas are evolved from the Tanmatras as;

Akashat Vayu Vayoragnih Agnerapah Adbhayah Prithivi .

Taiteeryopanishada

From Akasha is formed Vayu, from Vayu Agni, from Agni Ap and from Ap Prthvi; and from their permutation and combination, further the whole Sristi is formed. It is a process which etches towards achieving stability. Stability is a quality which resides only in Prithvi Mahabhuta.

The dissolution process occurs in the reverse, (Nirvantantra) i.e. the Prithvi dissolute to form Ap, Ap dissolute to form Agni, Agni dissolute to form Vayu and so on. These Bhutas once dissolute, exist in high energy states and are unstable. For gaining of stability thenafter they undergo the evolution, hence continues the eternal cycle. Newton’s law of Matter being converted to energy and energy to matter, with never any loss or gain of either energy or matter is applicable here.

The most important factor in the process of evolution as well as dissolution is Agni, which is solely responsible for the Parinamana or conversion.

Tam chetanawasthitam Vayurvibhajati Teja enam Pachati Ap Kledayati..............

Su. Sha. 5/3

It is Agni which helps conversion of Prithvi and Ap into Agni, Vayu and Akasha and the evolution of Akasha and Vayu to Agni, Ap and Prithvi. If the functioning of this Agni is normal the consequent Mahabhutas are well formed, but if vitiated the normal formation of the consequent Mahabhutas is hampered. It resides in every Mahabhuta and helps in its own conversion.

This Agni if abnormally increased burn the subjected matter hence forming very less or no further Mahabhutas; and if abnormally decreased result in an half digested product which neither exhibits its expected qualities nor performs its designated function. In the body the dissolution process occurs continuously only that the anabolism overcomes it and hence the degenerative changes are seen only when the anabolism is affected.

This transformation whether in the body or in the environment, is again dependant on factors like Kala or time and Desha or place. For any conversion to take place, a particular time period is always required. The other factors like Agni or Desha even if accelerated, the ideal Mahabhuta will not result if the Kala is not taken into consideration.

Desha includes the factors, both endogenous and exogenous. It is a limited form of Akasha or space which has designated boundaries. It can be understood as the nexus of conversion, the environment influencing the substance as well as the substance itself which is to be converted.

Bhaumyaagneyavayavyah Panchoshmanah Sanabhasah .

Panchaaharagunansvansvanparthivadinpanchanti Hi.

Ch. Chi. 15/13

Even after the formation of a Panchabhautika compound, its nourishment also occurs in the similar manner. Every Mahabhuta has its own Agni which digests its respective mahabhuta and adds to a similar tissue in the body. In the human body for instance the evolution signifies anabolism, wherein more stable tissues are formed; and the dissolution will signify catabolism, wherein stable compounds are disintegrated to a high energy state which is utilized for the various functions in the body. Here again the Agni, or digestive capacity is of much importance.

As the Ahara which is eaten, is first acted on by the Jatharagni in the Koshta this breaks down the Ahara into its minute fragments to form the Ahara Rasa. Rasa is further acted on by the Panchabhutagni as well as the Dhatvagnis before it adds to its respective Dhatu. These various types of Agnis are nothing but the modified forms of the Agni Mahabhuta, designated to a particular place and function. Hence as in the Sristi, similarly in the body conversion is essentially a function of the Agni.

Nevertheless, even in the Sristi it is seen that even an inanimate particle also is formed gradually over a period of time by collection of the fragments of its components and is disintegrated with time to form the fragments, all by virtue of its Panchbhutagni.

This similar principle is applicable for the growth in a human being, through the various stages in his life from birth till death. As a child, his body tissues are in the preliminary stage and are in the process of attaining Vyakta Awastha from the Avyakta. That is a rapid process of evolution occurs in the body wherein Akasha and Vayu evolves to form more tissue building Mahabhutas i.e. Prithvi and Ap.

Agni, (both Jatharagni as well as Dhatvagni) in this phase, under physiological conditions is good hence conversion also occurs rapidly as the child gains weight and height rapidly when the nourishment is adequate. Murtitatva is attributed to Prithvi and Sanghata and Samhanan to Ap, therefore an healthy increase of height and weight signifies increase in Prithvi and Ap. Along with the Agni, the Kala, i.e. Balavayah and the season and Desha, i.e. a healthy body with ideal environment should also be conducive to the growth factors.

Overall, the anabolism overcomes the catabolism therefore increasing the tissues quantitatively as well as qualitatively; hence this stage is compared to the state of Utpatti. Hence here his tissue repairing capacity is the maximum, with gradually increasing memory and stability of mind.

As the person proceeds towards the middle age, the process of catabolism matches that of the anabolism due to which there is neither any significant increase nor any significant decrease in the overall tissues. The Agni is moderate; and though the intake which is primarily Prithvi dominant is more, the routine activities of the person which increase Vayu are also increased therefore a balance is essentially maintained.

This is a state of Sthiti, wherein there is neither any significant increase in Mahabhutas nor is there any dissolution or significant decrease, until the Desha and Agni are under physiological limits. Hence the graph of Utpatti or Laya of body tissues shows an almost constant gradient during the Madhya Awastha. Psychologically also the person gains maturity, is more stable in mind and his intellect as well as memory is also stable

The concept of Swabhavoparam Vada (Ch. Su. 16/28) states that no reason need to be essentially described for the dissolution of a substance but a definite reason is always needed for a substance to evolve or be created. Vinasha cannot be completely avoided. A similar phenomenon is seen in the old age of a person in terms of Mahabhutas. Due to the decrease in the intake, increase in the Agni and the effect of Kala and Desha, the formation of stable Mahabhutas is decreased, but their dissolution is instead enhanced. Hence unlike in the middle age where the production was almost equal to the rate of break down of tissues, here less new tissues are generated to overcome the lacunae.

Again the main factor responsible is Agni. It increases such that the conversion of the Mahabhutas from Akasha and Vayu to Ap and Prithvi is decreased. The process of anabolism or Utpatti decreases, whereas the process of catabolism or Laya increases. Hence the more stable Mahabhutas, i.e Prithvi and Ap rapidly get converted into the less stable ones like the Akasha, Vayu and Agni. Whereas the conversion of the Akasha, Vayu and Agni to Ap and Prithvi is hampered, as the intake of food and the process of its digestion is also decreased at the Jatharagni level.

The body is not able to keep or use the intake, nor does it have the capacity to grow or use it by virtue of the Desha and Kala in this particular phase. Whatever little nutrition is absorbed as Ahara Rasa is also burnt due to the intense Agni at the Dhatu level. As a result the catabolic process far exceeds the anabolic process in this stage.

As a whole, due to this process stability in the tissues is decreased, therefore making them susceptible to various ailments of the old age. The rapid conversion of Prithvi and Ap to Vayu and Akasha leads to increased Vata Dosha in the body, hence Lakshanas of Vata Prakopa are much more evident in this age.

The process of evolution is essentially a phenomenon occurring from the subtle to the gross. The Panchamahabhutas which exists in the Tanmatric state before their evolution also dissolute to that state in the same chronological order. In the living body the Mana is the subtlest of them all to be affected, then the Indriyas and then the Shareera. Hence any changes in these are first depicted on the Mana, then the Indriyas and last in the gross form on the Shareera.

The chronology of the signs and symptoms seen on the body are also in a similar fashion. The Parthiva tissues are the first to show the decline. Loosing and graying of hair, decreasing density of bones, increased wear and tear of bones specially in the joints, therefore decrease of the height of a person, falling of teeth, decreased capacity towards strenuous work, decreased sleep, increased emotional vulnerability, faltering memory all hint towards the depleting anatomical, physiological and psychological functions of Prithvi Mahabhuta.

Gradually increasing laxicity in the muscle tissue resulting in ailments like varicosity, a faltering heart etc., decreased lubrication in the joints and the membranes, along with a dry skin with manifestation of wrinkles etc. is seen, which signify the decreasing Ap Mahabhuta.

Thenafter, in the chronology that follows, decrease in vision and luster, an unstable temperament etc. hints towards the depletion of Agni. When Vayu and Akasha is affected it marks the death of the person.

These changes, as also described before in relation to the Desha and Kala. The Desha is the persons own body and the region and environment that the person lives in, i.e. it deals with both the endogenous as well as the exogenous factors. If the evolution of the Mahabhutas in the embryonic stage to form the foetus is efficient, the body formed will be of a more stable nature and will be able to bear the stress and strain of later life better, resulting in delayed aging. This nature of nourishment during the life time also similarly governs the onset of ageing.

Food which is adequately Parthiva and Ap dominant, will add to the Parthiva and Apya tissues in the body leading to more stability. Hence the process of dissolution in the later age will have a delayed onset as well as milder effect on the physiological, anatomical and psychological functions of the body.

Again as per each individual’s Desha, i.e. body, the span of these three stages differ. Where a human generally lives for about 60 yrs on an average, a whale lives for above a hundred years and a moth lives all his three stages and dies within a day. Hence the basic Panchabhautika structure of the body of an organism is formed in such a way, by which his physiological life span and the duration of all three stages is decided. At times the changes in these stages are masked or occur rapidly; hence they may not be evidently separated in some organisms, but the chronology of the childhood, youth and old age is a universal truth.

Similarly the environment also positively makes an impact on the ageing process. Ayurveda describes three types of Desha according to its characteristics, (Ch.Vi. 1/8) Jangama, Anupa and Sadharana. Jangama is Vayu and Agni dominant, Anupa is Prithvi and Ap dominant and the Sadharana Desha has all the Mahabhutas in an almost equal proportion. Hence the people living in these habitats and the food grown here will show an impact of the dominant Mahabhutas respective to the environment. Therefore a person who is born and brought up in the Anupa or Sadharana Desha will show much more stability and delayed ageing as compared to the person in the Jangala Desha.

Again ageing will be delayed in the person living in cooler regions as compared to the persons living in the warmer regions, as those which lie closer to the equator. The food grown in this habitat will also have a similar dominance of Mahabhutas as it derives its nourishment from the soil and further will add to the tissues similar in Panchabhautika dominance to the Ahara substance, in the body of the person consuming them.

Life is that which changes, and that which affects and coordinates these changes is Kala or time itself. There is a need of a particular time period required for the transformation of these Mahabhutas, both during the process of digestion and ageing. It is divided as Awasthika, which are the various stages in the life of a person as well as Nitya, that which is continuously changing, eg. Seasons, day, night, etc. These again have an impact of the process of ageing.

Every person has to undergo the Childhood and Adulthood before entering the old age. In some the above stages are longer and slower as their health is maintained and in other these are shorter and faster due to a strenuous life style, which causing faster degeneration in the Mahabhutas and formation of Vayu. Again the Seasons have an impact. Due to decreased severity of Agni mahabhuta in the winters, the dissolution process is delayed causing the stability to be maintained; whereas it is enhanced in hot seasons leading to faster dissolution and eventually early ageing and lack of stability.

It can therefore be observed that the changes going on in the external environment are similar to the changes occurring inside the body. Though these three stages of evolution, constancy and dissolution occurs simultaneously, one supercedes the other two at every stage.

In the childhood evolution or the process of formation supercedes the other two processes. In the middle age the stage of Sthiti takes over Utpatti and Laya; whereas in the later stages of old age, the process of dissolution takes over from the other two processes. No matter what the external changes, they may alter the intensity of these processes but cannot avoid them. Hence Geriatrics is nothing but a stage of Mahabhutika biotransformation in the reverse way towards the Genetics through the changes of life.

The process of evolution or Chaya Awastha

Occurring in childhood or during anabolism

Akasha Avyakta Awastha

Vayu

Agni Conversion factor responsible is

Agni which resides in each Mahabhuta Process of subtle to

Gross manifestation

Jala

Prithvi

Manifestation of the living body

Dosha, Dhatus, Mala Vyakta Awastha

Increased stability

Ask tapovan@wanadoo.fr to obtain article with pictures

The stage of Stithi in the Madhya Awastha

Occuring in middle age

equals

Process of Chaya Process of Apachaya

Stage of stability or Sthiti

Maximum energy and matter is

produced and maintained

The process of dissolution or Apachaya Awastha

Occurring in old age or during catabolism

Diminished process of Chaya of Dhatus

Akasha Avyakta Awastha

Vayu

Death

Agni Conversion factor responsible

is Agni which resides in

each Mahabhuta Process of gross

Jala Agni α Rate of conversion to subtle dissolution

Prithvi

Dosha, Dhatus, Mala Vyakta Awastha

-Chronological decrease

-Decreased stability