Preface
Poisons and medicines are often the same substances given with different intents.
(Peter Mere Latham)
The word Gada means roga or disease as in Gada nigraha. Agada literally means Aroga. During the classical period, the word gada is also seen to have been used for gara. Anyhow the science that describes agada or visanivaraņa ousadhis is known as Agada Tantra. It is known as Visa vaidya, Visa tantram or Damstra tantram. Though the term used in Caraka as Visagaravirodhika prašamana as one of the eight angås of Ayurveda is more explanatory. the preference for the term Agada tantra indicated the general increasing tendency in Ayurveda to rely more on agada other than measures than on mantra in treating visa, unlike in Garudividya, a specialised branch of learning in ancient days. History records that when Alexander the Great invaded India and encamped near Takkasila, the skilled medical men from Greece could not cure cases of snake bite, and he had to seek the assistance of The local Indian physicians for the treatment of snake bites in his army. From Kautilya's Arthašastra it is evident that visa vidya was highly developed during his period. Since was freely used as a weapon to harm the enemy and camp during the for the state gave maximum encouragement for its development to protect the king and his army as the visa was freely used as a weapon to harm the enemy camp during the war. Perhaps Nagarjuna ho redacted Susruta Samhita and Durdhabala who redacted and made Caraka samhita omplete, incorporated the available knowledge on visa cikitsa in the post - Kautilya period to their respective samhitas. During the post Vagbhața period, Ayurveda itself underwent nsiderable change. Visa cikitsa also was left to the mercy of some tribal and traditional visa vaidyas. Works in Sanskrit and vernacular on Visa cikitsa like Jyotsnika, Yogasara, Laksaņamṛta, Haramekhala, Visa vaidyatarangiņi (Visa cikitsa pravesika, Subodini prayogike visavaidyam), Prayoga Samuccaya, and Visavaidyasăra Samuccaya etc. are examples for the keen interest in Visa vaidya in the south, particularly in this part of the country, where sarpa visa and lūta visa cases are of common occurrences. The geographical peculiarities of Kerala necessitated the development of visa cikitsa, which gained much popularity. Practical knowledge of Keraliya visa vaidya's are well-known and contributed to several formulations and treatment procedures. The clinical skills of professionals trained in Agadtantra for accurate diagnosis and treatment with appropriate dosing regimen astonished even the invaders of the country itself. Due to these reasons, Kerala has made a remarkable contribution to Visa cikitsa. Kerala has developed its own snake bite management protocols by widely practicing visa vaidyas at that time and recorded in Keraliya visa cikitsa granthas. But now the treatment modalities exclusive for Agada tantra are on the verge of extinction. Lack of scientific evidence, trained professionals, and institutional support are the main reasons.
This book is a humble attempt to popularize the Agada yogas among all practitioners and students. We, to the best of knowledge, have tried to provide elaborate descriptions regarding ingredients, methods of preparations, and probable mode of action. It is a compilation of different Agada yogas in both samhita's and Keraliya visa cikitsa granthas. The last part of the book also includes some special treatment modalities (Uttu cikitsa, Thükkdhara, etc) in Visa cikitsa practiced by Kerafiya Visa Vaidya's. Most of the yogas mentioned in this book can be easily prepared and can be included in everyone's practice.
Acupuncture & Acupressure (193)
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Original Texts (219)
Reiki (58)
Therapy & Treatment (169)
Tibetan Healing (127)
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हिन्दी (1080)
Ayurveda (3265)
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