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Vedic Health Care System (Clinical Practice of Sushrutokta Marm Chikitsa And Siravedhan)
Vedic Health Care System (Clinical Practice of Sushrutokta Marm Chikitsa And Siravedhan)
Description
Back of the Book

“…an attempt to present the sushrut Samhita in its right perspective. It presents the correct meaning of Sira Dhamani and Marmas (and) revives Sushrut Shalya Chikitsa which is lost to give the right directions to student’s clinicians and researches of Ayurveda.”

“…an intelligent effort to present the ancient wisdom in the right perspective a milestone towards preserving Indian medical heritage and will inspire others to intensify their research in this direction.”

“Reading this book one wonders whether acupuncture was inspired by ancient Sanskrit text and whether acupuncture and Ayurveda come from the same source offers hope to the medical community it will reach seekers in the field of health care all over the world.”

“…of topical relevance to the advanced and serious student and practitioner of Ayurveda particularly through invasive treatment an attempt to project to the reader the rightful place due to surgical intervention in ayurveda a useful addition to the science of ayurveda.’

“It tries to bring together the Chinese and Ayurvedic systems of acupuncture and Marma points with extensive illustrations and Sanskrit verses.

“…well brought out and the print is very clear. It will be very useful to those who have some knowledge of the ayurvedic system of medicine.

Foreword

It gives me great pleasure to write the foreword of this book: Vedic Health care system: clinical practical of Sushrutokta Marm Chikitsa and Siravedhan. In the Vedic era, siravedhanam and agnikarma were practiced for treating a number of ailments. Ayurved the science of Indian medicines while treating the patient adopts holistic approaches. Siravedhan and Marm chikitsa were very prevalent and highly accepted therapy during Vedic period and these flourished of therapy during Vedic period and these principles of therapy were mentioned in Rigveda and Atharvaveda and got flourished during Sanhita period. It is amazing to read the details of treatment which Sushrut described in Sushrut Sanhita. With no modern equipments available to those early physicians the intricate description of Sira, Dhamani and Marm leave the best of today’s minds wondering as to what force guided them to see through the patient and treat him with the best of results. We in the present era need to study the work of those early physician and learn the practice of Siravedhanam and Agnikarma.

I am sure that after this book the concept of Marm and Siravedhanam will be better understand and finally it will be clear to the whole world that Acupuncture as we understand today is one of the component of age old Shalya Chikitsa and is the Indian of Dhanvantari school.

I compliment author of this book and wish them all the success in life and hope that this book will prove a boon for treatment of ailments and a guide for learners of Ayurveda be it a student or a practioner or researcher in this field.

Preface to the First Edition

All that has been written in Vedas regarding health care system in general Siravedhan and Agnikarm in particular can not be complied in one book. Ayurved treats the patient as a whole. In other words one should have a holistic approach to treat a patient. In fact Marm Chikitsa ensures better results when practiced as a combination therapy of Ayurvedic care. For example while treating chronic pain by siravedhan other aspects of health of the patient must be considered for better response.

Siravedhan and Marm Chikitsa were very prevalent and highly accepted therapy during Vedic period and this principle of therapy were available mainly in Rigved and Atharvaved and got flourished during Sanhita period. Dhanvantari has elaborated these methods in a very simple and practical form in Sushrut Sanhita. Uses of herbs animal products minerals and metals by different scientific methods and surgical and para surgical methods along with cure of ailments by patient’s own body points were the main methods of treatment. During the period treatment through Dhamani Sira and Marm was in its supreme and highly developed. Gradually with the passage of time and regular outside invasions all Vedic literatures on astrology, Grammar and Ayurved almost god faded in memory. Fixed misconceptions reigned and ruined the great science of Ayurved and non availability of diagrams and illustrations were also responsible for this. This is the reason that even today Dhamani and Sira are wrongly interpreted as blood carrying Artery and Veins. An important question remained unanswered till today about the location of 24 Dhamani and 700 Siras mentioned in Sushrut Sanhita. Calculations and distributions of 700 Siras along with calculations and distributions of 10 urdhva 10 Adhah and 4 tiryak Dhamanis are still unknown. While according to Sushrut Sanhita Sutra Sthan 14 and Sharir sthan 9 it is the rasa which flows in the Dhamani and not the blood. Sushrut has clearly mentions in Sharir sthan 9/ 4-9 and sutra sthan 14/3 that these 24 Dhamanis and 700 Siras are responsible for the control of respiration urination defecation menstruation etc. only these extract our the disease. The body remains healthy obstruction on particular pathway of rasa results in particular disease and can be rooted out by re regulating the flow of Rasa by Siravedhan. Then why and how blunder was committed of confirming Dhamani as Artery and Sira as Veins. Ailments like Asthma obstruction in urine etc. cannot be rooted out by Artery. Even today few words of Sushrut could not be understood in their right perspective and therefore it might have been the reason of not realizing the power of rooting out the disease through Dhamani. The meaning of Yapan could not be translated and understood and has been to understand the curing property of Sira Dhamani and Marma because the meaning of yapan is to extract out the disease.

Chinese literature of Acupuncture when decoded answers to it. Fact 24 channels of Chinese. Acupuncture are noting else than Sushrut’s 24 Dhamanis while points on channels are 700 Siras of Sushrut. Sushrut has very authentically mentioned that Siras are embedded in Dhamanis other than extra canals. Similarly external Marms are also composed of these Siras wherein bones nerves joints etc. also appear as per their specific locations. In fact this knowledge has already got passed to the nearby countries around Indian mainly during Buddha period and got stored as in cold storage. It is not a coincidence that almost all Buddhist countries have this knowledge and it is the Indian fortune that the origin of this knowledge is from India.

Many unsolved and unanswered subject of Chinese Acupuncture can be solved and understood comprehensively by Sushrut Sanhita. This work of ours may be of specific help in this direction. Sushrut Sanhita can now be understood in better perspective. Keeping this view the future researchers and translators would unfold still newer subject and strengthen further the Ayurved and medical science. The detail description and method of treatment in the form of sutra help in elimination the ailments of human being.

Introduction

Sushrut Sanhita is the epic of Shalya Chikitsa. The exact meaning of Shalya is the study of imbalance of four humors vat, pitta, kaph and Rakta or disease produced by them identification of disease or the method of curing and disease.

According to Sushrut an uninterrupted circulation of the living factor Rasa is responsible for a good health and any obstacle in the circulation results there is an obstruction. The disease is cured if the path or speed of circulation of Rasa is revived. This Rasa is circulated in the Dhamanis. The four types of Siras responsible for the circulation of Vat, pitta, kaph and rakta are almost situated at the marmas stimulation of these Marmas revives the circulation of rasa in the dhamanis.

Unfortunately meaning a Sira Dhamani and Marmas has till now been wrongly translated because of which Sushrut Sanhita could not be understood in its right perspective. Sira has been misunderstood as vein Dhamanis as artery and Marmas are mistakenly read as the tissues to be saved during surgery. I fact Sira and Dhamani are not vein and artery instead they are the pathways of the micro elements rasa not visible by naked eye and can be seen by electronic instruments. Even Shushrut has said that the micro refined rasa flows through Dhamani and Sira and not the blood. Sira and Dhamani are not vein or artery instead they are the channels for the circulation of Rasa.

Except in a very few places Rakta Mokshan does not mean blood letting from the body instead it means to revive the speed of circulation of blood in the channels. It is again to be made clear that during acupuncture the meaning of the one Prastha Shonit Mokshan does not mean blood letting of 13.5 pal of blood by weight instead it means the time factor involved for one prastha shonit Mokshan. Thus is the time involved to stimulate the Sirabindu and it comes out to 13.5 minutes i.e. the Sirabindu is to be stimulated for 13.5 minutes.

We would like to make it clear here that Marmas when affected cause disease mean that particular Marmas which are at Torso extremities and head represent the vital organs of the body and by simulating these outer points the disease can be cured.

Contents

Foreword V
Preface to the second edition VI
Preface to the first edition VII
Abbreviations IX
Introduction 1
Chapter 1Dhamanis Channels and Meridian 3
Chapter 2Dhamanis (Channels) Nomenclature 6
Chapter 3Siras and Its Division 31
Chapter 4Avedhya Siras and Siravyadh Vidhi 39
Chapter 5Srot and Division 42
Chapter 6Marm 44
Chapter 7Location and Indication of Marmas 49
Chapter 8Examples of common disease treated by
Siravedhan and Agnikarm
147
Glossary 161
Bibliography 168
Index 169
Figure Index 171

Vedic Health Care System (Clinical Practice of Sushrutokta Marm Chikitsa And Siravedhan)

Item Code:
IHK058
Cover:
Paperback
Edition:
2005
Publisher:
ISBN:
8178220415
Size:
8.5 Inch X 5.5 Inch
Pages:
177 (Illustrated Throughout In Full B/W
Price:
$22.50   Shipping Free
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Back of the Book

“…an attempt to present the sushrut Samhita in its right perspective. It presents the correct meaning of Sira Dhamani and Marmas (and) revives Sushrut Shalya Chikitsa which is lost to give the right directions to student’s clinicians and researches of Ayurveda.”

“…an intelligent effort to present the ancient wisdom in the right perspective a milestone towards preserving Indian medical heritage and will inspire others to intensify their research in this direction.”

“Reading this book one wonders whether acupuncture was inspired by ancient Sanskrit text and whether acupuncture and Ayurveda come from the same source offers hope to the medical community it will reach seekers in the field of health care all over the world.”

“…of topical relevance to the advanced and serious student and practitioner of Ayurveda particularly through invasive treatment an attempt to project to the reader the rightful place due to surgical intervention in ayurveda a useful addition to the science of ayurveda.’

“It tries to bring together the Chinese and Ayurvedic systems of acupuncture and Marma points with extensive illustrations and Sanskrit verses.

“…well brought out and the print is very clear. It will be very useful to those who have some knowledge of the ayurvedic system of medicine.

Foreword

It gives me great pleasure to write the foreword of this book: Vedic Health care system: clinical practical of Sushrutokta Marm Chikitsa and Siravedhan. In the Vedic era, siravedhanam and agnikarma were practiced for treating a number of ailments. Ayurved the science of Indian medicines while treating the patient adopts holistic approaches. Siravedhan and Marm chikitsa were very prevalent and highly accepted therapy during Vedic period and these flourished of therapy during Vedic period and these principles of therapy were mentioned in Rigveda and Atharvaveda and got flourished during Sanhita period. It is amazing to read the details of treatment which Sushrut described in Sushrut Sanhita. With no modern equipments available to those early physicians the intricate description of Sira, Dhamani and Marm leave the best of today’s minds wondering as to what force guided them to see through the patient and treat him with the best of results. We in the present era need to study the work of those early physician and learn the practice of Siravedhanam and Agnikarma.

I am sure that after this book the concept of Marm and Siravedhanam will be better understand and finally it will be clear to the whole world that Acupuncture as we understand today is one of the component of age old Shalya Chikitsa and is the Indian of Dhanvantari school.

I compliment author of this book and wish them all the success in life and hope that this book will prove a boon for treatment of ailments and a guide for learners of Ayurveda be it a student or a practioner or researcher in this field.

Preface to the First Edition

All that has been written in Vedas regarding health care system in general Siravedhan and Agnikarm in particular can not be complied in one book. Ayurved treats the patient as a whole. In other words one should have a holistic approach to treat a patient. In fact Marm Chikitsa ensures better results when practiced as a combination therapy of Ayurvedic care. For example while treating chronic pain by siravedhan other aspects of health of the patient must be considered for better response.

Siravedhan and Marm Chikitsa were very prevalent and highly accepted therapy during Vedic period and this principle of therapy were available mainly in Rigved and Atharvaved and got flourished during Sanhita period. Dhanvantari has elaborated these methods in a very simple and practical form in Sushrut Sanhita. Uses of herbs animal products minerals and metals by different scientific methods and surgical and para surgical methods along with cure of ailments by patient’s own body points were the main methods of treatment. During the period treatment through Dhamani Sira and Marm was in its supreme and highly developed. Gradually with the passage of time and regular outside invasions all Vedic literatures on astrology, Grammar and Ayurved almost god faded in memory. Fixed misconceptions reigned and ruined the great science of Ayurved and non availability of diagrams and illustrations were also responsible for this. This is the reason that even today Dhamani and Sira are wrongly interpreted as blood carrying Artery and Veins. An important question remained unanswered till today about the location of 24 Dhamani and 700 Siras mentioned in Sushrut Sanhita. Calculations and distributions of 700 Siras along with calculations and distributions of 10 urdhva 10 Adhah and 4 tiryak Dhamanis are still unknown. While according to Sushrut Sanhita Sutra Sthan 14 and Sharir sthan 9 it is the rasa which flows in the Dhamani and not the blood. Sushrut has clearly mentions in Sharir sthan 9/ 4-9 and sutra sthan 14/3 that these 24 Dhamanis and 700 Siras are responsible for the control of respiration urination defecation menstruation etc. only these extract our the disease. The body remains healthy obstruction on particular pathway of rasa results in particular disease and can be rooted out by re regulating the flow of Rasa by Siravedhan. Then why and how blunder was committed of confirming Dhamani as Artery and Sira as Veins. Ailments like Asthma obstruction in urine etc. cannot be rooted out by Artery. Even today few words of Sushrut could not be understood in their right perspective and therefore it might have been the reason of not realizing the power of rooting out the disease through Dhamani. The meaning of Yapan could not be translated and understood and has been to understand the curing property of Sira Dhamani and Marma because the meaning of yapan is to extract out the disease.

Chinese literature of Acupuncture when decoded answers to it. Fact 24 channels of Chinese. Acupuncture are noting else than Sushrut’s 24 Dhamanis while points on channels are 700 Siras of Sushrut. Sushrut has very authentically mentioned that Siras are embedded in Dhamanis other than extra canals. Similarly external Marms are also composed of these Siras wherein bones nerves joints etc. also appear as per their specific locations. In fact this knowledge has already got passed to the nearby countries around Indian mainly during Buddha period and got stored as in cold storage. It is not a coincidence that almost all Buddhist countries have this knowledge and it is the Indian fortune that the origin of this knowledge is from India.

Many unsolved and unanswered subject of Chinese Acupuncture can be solved and understood comprehensively by Sushrut Sanhita. This work of ours may be of specific help in this direction. Sushrut Sanhita can now be understood in better perspective. Keeping this view the future researchers and translators would unfold still newer subject and strengthen further the Ayurved and medical science. The detail description and method of treatment in the form of sutra help in elimination the ailments of human being.

Introduction

Sushrut Sanhita is the epic of Shalya Chikitsa. The exact meaning of Shalya is the study of imbalance of four humors vat, pitta, kaph and Rakta or disease produced by them identification of disease or the method of curing and disease.

According to Sushrut an uninterrupted circulation of the living factor Rasa is responsible for a good health and any obstacle in the circulation results there is an obstruction. The disease is cured if the path or speed of circulation of Rasa is revived. This Rasa is circulated in the Dhamanis. The four types of Siras responsible for the circulation of Vat, pitta, kaph and rakta are almost situated at the marmas stimulation of these Marmas revives the circulation of rasa in the dhamanis.

Unfortunately meaning a Sira Dhamani and Marmas has till now been wrongly translated because of which Sushrut Sanhita could not be understood in its right perspective. Sira has been misunderstood as vein Dhamanis as artery and Marmas are mistakenly read as the tissues to be saved during surgery. I fact Sira and Dhamani are not vein and artery instead they are the pathways of the micro elements rasa not visible by naked eye and can be seen by electronic instruments. Even Shushrut has said that the micro refined rasa flows through Dhamani and Sira and not the blood. Sira and Dhamani are not vein or artery instead they are the channels for the circulation of Rasa.

Except in a very few places Rakta Mokshan does not mean blood letting from the body instead it means to revive the speed of circulation of blood in the channels. It is again to be made clear that during acupuncture the meaning of the one Prastha Shonit Mokshan does not mean blood letting of 13.5 pal of blood by weight instead it means the time factor involved for one prastha shonit Mokshan. Thus is the time involved to stimulate the Sirabindu and it comes out to 13.5 minutes i.e. the Sirabindu is to be stimulated for 13.5 minutes.

We would like to make it clear here that Marmas when affected cause disease mean that particular Marmas which are at Torso extremities and head represent the vital organs of the body and by simulating these outer points the disease can be cured.

Contents

Foreword V
Preface to the second edition VI
Preface to the first edition VII
Abbreviations IX
Introduction 1
Chapter 1Dhamanis Channels and Meridian 3
Chapter 2Dhamanis (Channels) Nomenclature 6
Chapter 3Siras and Its Division 31
Chapter 4Avedhya Siras and Siravyadh Vidhi 39
Chapter 5Srot and Division 42
Chapter 6Marm 44
Chapter 7Location and Indication of Marmas 49
Chapter 8Examples of common disease treated by
Siravedhan and Agnikarm
147
Glossary 161
Bibliography 168
Index 169
Figure Index 171
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