SHARANGDHAR SAMHITA PDF

The earliest Indian medical treatise to mention of nadi-pariksha pulse examinations is of the twelfth century. Written in the 13th century, Sharangadhara Samhita describes different types of pulse in different disease conditions. It follows the orthodox system of therapeutics of the ancient classical authorities, but admits into the Indian pharmocopoeia, important drugs like mercury and opium, and utilizes them in therapy. It also marks certain important advances in the physiology of respiration, in medical diagnosis and therapeutics. Sharangadhara Samhita was translated into Hindi, Gujrati, Bengali and Marathi; this shows that it was very popular. Two commentaries on Sharangadhara Samhita were written: one by Adhamalla called Dipika in the thirteenth century, the second by Kashiram called Gurartha dipika in the sixteenth century.

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The earliest Indian medical treatise to mention of nadi-pariksha pulse examinations is of the twelfth century. Written in the 13th century, Sharangadhara Samhita describes different types of pulse in different disease conditions. It follows the orthodox system of therapeutics of the ancient classical authorities, but admits into the Indian pharmocopoeia, important drugs like mercury and opium, and utilizes them in therapy.

It also marks certain important advances in the physiology of respiration, in medical diagnosis and therapeutics. Sharangadhara Samhita was translated into Hindi, Gujrati, Bengali and Marathi; this shows that it was very popular. Two commentaries on Sharangadhara Samhita were written: one by Adhamalla called Dipika in the thirteenth century, the second by Kashiram called Gurartha dipika in the sixteenth century.

Bhavaprakasha To the middle of the sixteenth century belongs Bhava Misra whose treatise Bhavaprakasha is an important medical work. Bhava Misra is the last of the great men of Indian Medicine.

He was the son o fLataka Misra and lived at Varanasi in the year A. He was considered as "a jewel among the physicians" and the best of the scholars of his time. He is said to have taught and trained at least students in medicine. In his important and voluminous treatise called Bhavaprakasha he describes the best of the available material of the previous authors and sets forth his own views and experiences.

It is also divided into three khandas parts : purva, madhya and uttara. In it the author systematically deals with the origin of Indian medicine, cosmology, human anatomy, embryology, physiology, pathology, medicine, diseases of the children, surgery, Materia Medica, therapeutics, dietetics, rejuvenants and elixirs to prolong life.

His clear style and excellent arrangement of the subject matter has thrown a flood of light on many obscure and disputed views of the ancient writers. He describes nadi-pariksha examination of the pulse and also the use of mercury and opium.

By the time of Bhava Misra, foreigners from European countries, particularly Portuguese, had started pouring into India to enrich themselves by commercial pursuits. Many of them, however, were suffering from syphilis and so passed on the. Indian physicians were quite unfamiliar with this scourge and all their previous medical treatises were silent on this subject, even though they did describe other diseases of the genital organs.

A new name was needed for this malady and as this disease was brought into the country by the Portuguese, it was called Phiranga roga. Mercury in the form of calomel, catechu, Spilanthese oleracea and honey in certain proportions are the recommended medicines.

Certain other recipes are also mentioned. He composed another small pharmacological work called Gunaratnamala. It mentions China root called Tobchini in the vernacular, as a remedy of "phiranga roga. Surgery is mentioned only in brief. A copy of Bhavaprakasha dated , according to Jolly, was available in Tubingen.

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Written in simple and easy language the book consists of 32 chapters with verses in all; the first section with 7 chapters and verses, the second with 12 chapter and verses and the third section with 13 chapters and verses. Ancient treatises of Ayurveda have been broadly classified into two groups viz. Brihat trayee are great in respect of their authors, antiquity and originality. Laghu trayee are the works of later authors and are, more or less, compilations without much originality. But in view of their containing the quintessence of the Brihat trayee in easy diction, the Laghu trayee are also being studied by students and practioners of Ayurveda since long in our country. Shrngadhara Samhita, the second of this category is a very popular treatise.

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Sharangdhar Samhita

Root Cause Philosophy Our diet can be classified in to two types viz. This food is digested due to the digestive juices in the stomach, intestine, liver and pancreas and digested nutrients are formed. Solid form of the undigested part of the food is excreted from the body in the form of fecus. The water soluble substances which are not required by the body are carried by the blood into the kidneys where they are filtered by the kidneys and are passed out of the body as urine. Remaining blood goes back to the heart and is carried to the lungs which get oxygenated there, and this oxygenated blood is supplied to all parts of the body. Any incomplete or partial digestion gives rise to formation of toxins. These toxins are circulated all over the body through the blood which causes malfunctioning of the body systems.

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Sharangdhar Samhita e-Book

Authorship[ edit ] The ideal medical student He should be of a mild disposition, noble by nature, never mean in his acts, free from pride, strong memory, liberal mind, devoted to truth, likes solitude, of thoughtful disposition, free from anger, of excellent character, compassionate, one fond of study, devoted to both theory and practice, who seeks the good of all creatures. Sukham-Ayuh is a life unaffected by bodily or psychic diseases, is endowed with vigor, capabilities, energy, vitality, activity, knowledge, successes and enjoyments. The opposite of this is the Asukham-Ayuh. Hitam-Ayuh is the life of a person who is always willing to do good to all living beings, truthful, non-stealing, calm, self-restrained, taking steps after examining the situation, virtuous, achieves Dharma - Artha - Kama , without conflict with others, worshipping whatever is worthy, devoted to knowledge-understanding-serenity of mind, and to charity and peace. The opposite of this is the Ahitam-Ayuh. The aim of Ayurveda is to teach what is conducive to these four kinds of life.

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