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Next
topic for discussion: Manodorbalaya
(Brain functions disorders) #Ayurveda
Vd. Pankaj Chhayani: Mano Daurbalya (and
also Sharirika daurbalya) is found mainly in Oja Kshaya and in patients with
genetic predisposition.
Vayu is
mainly responsible in Manodaurblaya as Vata is considered as "Niyantā
Pranetā sca Manasa". When Vyāna is aggravated it causes
"Chitotplava". Harsha and Visāda are two causes in Vyāna aggravation.
BREATH IS THE
KING OF THE MIND
चले वाते चलम चितम निश्चले निश्चलम भवेत्।
(Hathayogapradipikā).- When breath is active, so is the mind. When the breath
is still, the mind is calm.
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Vd. Pankaj Chhayani: When the mind is
irritated, breathing is not slow and rhythmic. On the other hand, the breathing
is tranquil and rhythmic when the mind is peaceful. This common observation
suggests that there is relationship between one's mental state and breathing,
the converse is also true. Breathing is a gross manifestation of the activity
of prāña. The correlation is fundamentally between the activities of the mind
and prāña. By controlling prāña, the mind can be controlled.
वायु नियन्ता प्रणेता च मनस: (caraka samhita)-
According to Ayurveda, vāyu inhibits and induces the mental activities.
Through the
control of breath, the practitioner of prāñāyāma checks the activity of prāña
and thereby that of the mind.
In Oja Kshaya
symptoms, there is a Durmana(दुर्मना) and
commenters have translated it as MANOBALAVIHINA(मनोबलविहीन).
Dr. Shahil H Bhavsar:
There are 3
diseases in charak samhita
Unmada
Apasmar
Atatwabhinivesh
Other than 3
i can't find any mental or brain disorders
Dr. Hemal Abhishek
Bhatt:
Manodaurbalya may be correlated with Hina Satwa person.
In the
samprapti of unmad and apasmar there is a reference of how the rajo and tamo
dosha are been vitiated.
As I
understand Charaksamhita, unmad and apasmar are not single diseases, but a group of diseases.
If there is a
"Vega avastha" (like convulsions/Bibhatsa Cheshta and tamah pravesha)
in any mental condition it can be included under apasmar.
And when
there is a "Achara Vibharam" means he does not even know what to do
or not to do in all the time, can be included under Unmad.
Ayulink Ayurveda: One simple question:
manodaurbalya (मनोदौर्बल्य) - is it related with mind or brain? or both?
Dr. Dr. Hemal
Abhishek Bhatt: Mind, Brain and nervous system can correlated with Vata dosha. Reference
: Charaka siddhi 9 Trimarmiya siddhi.
Vd. Pankaj Chhayani: We can correlate
neither with mind nor with brain. Man is different entity
Ayulink Ayurveda: then what is
manodaurbalya (मनोदौर्बल्य)? In general term, we use this word for depressive patients...but we
know that the terminology manodaurbalya (मनोदौर्बल्य) is far more then a simple depression
Dr. Hemal Abhishek
Bhatt: What I understand is Manodaurbalya is Hina
satwa.
Dr. Uday H. Hanagal: Praana Vaata
Karma - Praano
atra murdhagaha uraha kantha
charo buddhi hridayendriya chitta dhrik shteevana kshavatudgaara nishvaasaanna praveshakrut A.H.
Sutrasthaana
Vd. Pankaj Chhayani: dhrik means
Dharana(supports.). Prānā supports Mana, Buddhi, undriya.
Mana is
omnipresent, it manifests in all Chetana dravyas but it mainly resides in heart
First we
should find out the word MANODAURBALYA.
In Shree
Bhagvada Geeta, There is a word KLIBA, it's similar to MANODAURBLAYA. Arjuna is told to leave KLIBATA.
Dr. Uday H. Hanagal: Kaalaartha Karmanaam yogo
heena mithyaati maatrakaha Samyak yogascha
vijneyo rogaaarogya kaaranam
Ayulink Ayurveda: In Bhagvat Gita (Ch.2,
shloka 2-3) it is used the word "klaibyam
(क्लैब्यं)" for Arjuna,
as well in the same shloka he said hridayadaurbalya for his dilemma or
psychological disturbance.
Similarly in
the definition of Health (swatha), we said prasanna atma, man and indriyas -
cheerful or joyful atma,-soul, man (mind? or mind and heart?) and all indriyas
(sensory organs).
So, I agree
that Man (मन) is very complex to
understand.
In general
terms, we can consider manodaurbalya (मनोदौर्बल्य) is the condition which creates imbalance (of
joy-bliss or happiness) of mind, brain or even heart.
Dr. Shahil H Bhavsar: Correct. Mano
daurbalya can be considered as starting phase of depression
-Lack of
confidence
-Fear
-Lack of
trust in others
Vd. Pankaj Chhayani: ➡ Depression:-
Loss of capabilities to enjoy the small things of life or loss of
capabilities to enjoy small pleasure of life. ➡ In Unmaad nidana chapter, in definition of भक्ति द्वेष, it's described as यत्रेच्छा पूर्व आस्ति तत्रे अनिच्छा भवति। Means person doesn't
take interest in things in those he used to taking interest before. In Layman term of depression and
medical term of depression both are different. When
we read in newspaper that children die without food and we become sad that's
normal sadness.
TRUE/CLINICAL DEPRESSION, * last longer
*inappropriate to losses
generalised feeling of hopelessness/helplessness/ worthlessness. So depressed that during depression, they
develop delusion.
There are two types of depression:- 1) Reactive:- Big blow to the life
and reaction to that develop depression. In management of this type,
pharmacological agents have less role and Counseling plays big role. 2) Endogenous Depression:- It comes
from within. It occurs secondary to any chronic disease. First biochemical/
neurotransmitter and it's receptor's dysfunction, and as a result some one gets
depression. After getting depression, he losses job/money/wife etc .... This
type really responds well to the drug. Counselling plays little role.
Dr. Vivek D. Shah: Superb.. Agree with
you.. Manodaurbalya is found in *oj kshay laxana*.. And oj resides in our heart
as said in our classics.. So मन can not be
considered as any body part or organ...
Dr. Uday H. Hanagal: A. H .Sutrasthana 1st chapter indriyaartha
Sannikarsha Jnyaanedriyas join to
their Arthaas, Arthaas join to
Manas ,Manas join to Aatma then only We get
Jnyaana , When Satva ( Manas
) is
Shuddha Indriyaartha Sannikarsha is Samyak (proper) We get
proper Knowledge ( Yataartha Jnyaana
), If Heenayoga , Mithyayoga, Atiyoga of Indriyaartha Sannikarsha & Heena Satva Person
can't get proper knowledge , If this is
going on long time bhaya can
occur, bhaya cause for Indriya
Dourbalya , Extreme
condition of Indriya dourbalya
can cause for Maanasika Vyaadhi Unmaada ,Apasmaara etc
Heena Satva ( Ashuddha Manas)
Dhi Dhairyaatmaadi Vijnyaanam Manodoushoushadham Param , A . H .
Sutrasthaana 1st Chapter
68609: Saatmendriyaartha samyak samyoga. ayurveda
recommends for Complete Swasthya. Pratyahar of Ashtang Yoga is Ayog of
AatmenIndriyaManoArthanam Sannikarsha. Mitthyayog and Heen Satva is main cause
for Manasik Vikar, or Vyadhi. Manodiurbalya or Heen Satva is not a Vikar or
vyadhi as such, Manasik Prakruti listed. are not Vikar nor vyadhi nor Manodorbalya. Mana as a 7th Dravya is never Durbala.
Bala is associared with Dhatu. majja
dhatu doubalya or Brain -Nervous system related deficiencies, may cause
manovikar and lack of Buddhi in Dharan of Dharaniya veg. also Chetana Dhatu
dourbalya. IMHO, i interprete in this way. Vishayoplabhdhi
for yatharth jnan. role of Chetana and Majja Bal with Mana and Aatma indriya
doubalya never is a primary cause of 3 Manasik vyadhi mentioned above.
Ayulink Ayurveda: Sometime ago someone
mentioned that majjadhara Kala in brain is responsible for functions of
mana. Any disturbance in that Kala can
cause manovikara. I have no clear idea
about this. Just sharing here somebody's
thoughts
Shri Minoo parabia: Blood- brain barrier
is known. How much this physical entity can actually effect the mind-the
thought processes is required to be considered seriously.
Dr. Hemal Abhishek
Bhatt: Then What
should be the treatment of Manodaurbalya?
Dr. Sujata Vaidya: Self esteem
improvement. This is not part of physical medication
Dr. Monal Patel: Man is sthana of
mansik dosha satva, raja, and Tama, But
never the less each mansik dosha can aggravate one or the other physical
dosha(vaat, pitta, kapha) and vice versa
So each case
of manodaurbalya is different and to be evaluated whether it's a disease
representing mansik daurblya or a symptom due to imbalance of physical doshas
Dr. Hemal Abhishek
Bhatt: Daiva
vyapashraya chikitsa can mainly apply.
Dr. Shahil H Bhavsar: Strength of man is
depend on its guna satwa. Not on the doshas rajas and tamas So decreasing rajas
and tamas will automatically increase satwa.
For that
-Yoga
-Pranayam
-Yagna
-Worship of
god
-Reading
spiritual books
-Going to
temple and be in positive atmosphere
Are very
helpful
With that we
can use medications for supporting the balance of doshas in body
Ex.
-Brahmi ghrit
-Shankhpushpi
syrup
-Panchgavya
ghrit
Reference can
be seen in cha.chi.9
-Shirodhara
-Mild head
massage every day
Are
supporting procedures
Vd. Dhruti Kagrana: Shiropichu also work
for manodorbalya. Shiropichu also work in manodorbalya.
Ayulink Ayurveda: We have very limited
herbs for practice in Manodaurbalya (Brahmi, Shankhpushpi, Jatamansi, Tagar,
Ashwagandha) and actually herbs are having very limited role in the treatment.
Dr. Vikas Sharma: You are right
sir.medicine roll seems limited because
these medicine done their job in long term.because they have to work mainly on
medoveh strotas. If in any case we got instant results then this may be due
rasveh stroto shudhi.
Ayulink Ayurveda: Do you suggest
panchkarma in such cases?
Dr. Vikas Sharma: Yes basti karma give
result
Ayulink Ayurveda: Google search
"Gut-Brain Connection"
we get About
7,38,00,000 results
https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=2&cad=rja&uact=8&ved=2ahUKEwiBo8jVivHkAhVBXn0KHdcAD3UQFjABegQIAxAB&url=https%3A%2F%2Fwww.health.harvard.edu%2Fdiseases-and-conditions%2Fthe-gut-brain-connection&usg=AOvVaw1Ks0JzhkRo2zUfDZxQbtbD
This is from
Harvard Health
Dr. Vikas Sharma: We see our daily
practice some patient taking narcotic drug.they just the example of vikasi and
vyaye aushdhi give instant result.but if we see in long term some patient come
to say these medicine not done their job after some time. This is show that
ferther medogatkshey .
Ayulink Ayurveda:
https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=12&cad=rja&uact=8&ved=2ahUKEwiBo8jVivHkAhVBXn0KHdcAD3UQFjALegQIBxAB&url=https%3A%2F%2Fwww.hopkinsmedicine.org%2Fhealth%2Fwellness-and-prevention%2Fthe-brain-gut-connection&usg=AOvVaw3uQxvxQTFNeTKRV07qmeLm
This is from
John Hopkins
https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=27&cad=rja&uact=8&ved=2ahUKEwiBo8jVivHkAhVBXn0KHdcAD3UQFjAaegQIARAB&url=https%3A%2F%2Fmy.clevelandclinic.org%2Fhealth%2Ftreatments%2F16358-gut-brain-connection&usg=AOvVaw3Hqd-P_fjKq78Q6Mcce-gS
From
Cleveland clinic
https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=12&cad=rja&uact=8&ved=2ahUKEwjuh6GNjPHkAhXBfH0KHRNUCvAQFjALegQIARAB&url=https%3A%2F%2Fwww.scientificamerican.com%2Farticle%2Fgut-second-brain%2F&usg=AOvVaw06Sux4Mydv40ksgsQj27SO
Gut is your second
brain
This means
our basti treatment is perfect for Manodaurbalya
Dr. Vikas Sharma: If we combined marm
chikitsa like alambu with panchkarma or oral medicine we get good and instant
result in manas vyadhi. Not only basti but combination must
2168: There is growing
research about how the gut effects mood. As such, high fiber foods such as yava
are significant. That also means reduction of low fiber foods such as rice and
any flour products such as roti and paratha as well as reduction of foods that
harm gut bacteria such as meat and fish.
Low fiber
foods such as finger millet compared to kodo and barnyard, as well as rice are
perhaps popular because we once lived an active lifestyle as laborers and
farmers and thus needed the energy but that is no longer the case.
Indeed a complex subject but i think
following the debate in caraka su 25 on the origin of purusa is significant. It
presents what seems to be various schools of thoughts, some or many present in
various upanishads.
Su 24-25 mentions time kala as producing
purusa and affections and time as the universal cause. It is an element. Much
like the yugas are the background of causes and effects, as all things descend
from brahman, time is a component. Like one would see the dharma of kali yug as
gift giving, of dvapara as gift giving as sacrifice and so forth, time is a
casual factor in all things. Varna may be an invention of kali yug, wives
treating husbands as God too as their dharma, moksha as the final goal also of
kali yug, maybe the trimurti of brahma Vishnu shiva also as says the shakti
work the devi bhagavata purana, and so forth. The gunas may be may
manifestations of recent causal factors such as effects of previous events and
experiences in one's present life, all things have their cause in some previous
life yuga or kalpa. All things including the invention of samkhya with
distinction of purusa and prakriti are creations of some yug.
I think it's the mandukya Upanishad that
begins with all that was, is, and will be, all that is om. In the mahabharata,
there is a scene of Krishna i think in bhisma Parva where he is in turiya
meditation and sees past present and future. An important part of the knowledge
and mind of tamas. Gita 18.20:
sarva-bhūteṣu yen’aikaṁ bhāvam avyayam
īkṣate
avibhaktaṁ vibhakteṣu, taj jñānaṁ viddhi
sāttvikam.
That [kind of] knowledge by which one
sees one mode of being, changeless, undivided in all contingent beings, divided
[as they are], is Goodness.
Steadiness, clarity, wholeness of mind
or self is difficult to explain and I’m not sure to summarize. The goal of
sattva seems to be a late invention, with samkhya, and sattva may have meant
something else earlier (essence, nature, …) or earlier than that, there may
have been another term as well as another pre-samkhya classification.
Like each of us are manifestations of
brahman and we disagree and have different natures, etc., all texts are
products of schools. Caraka, Sushruta, Gita, various Upanishads, Vedas, they
are not necessarily in agreement and like during the time people wrote such
texts, it is ok to disagree. Study of more texts will give a more complete
understanding of self. Upanishads sometimes say the self is brahman, in the Gita sometimes it’s suggested one
becomes brahman, Vaishnavism separates the whole (God, Krishna) from brahman as
above yet earlier Upanishads might not necessarily make such a distinction, as
well as Shaivist texts might say the self is Shiva. All such aids in seeing all
things as more complete and gives a more complete understanding of brahman.
kālo ’smi loka-kṣaya-kṛt pravṛddho,
lokān samāhartum iha pravṛttaḥ
Of the importance of time as a causal
factor of all things, beliefs, yugas, customs, habits, selves, etc., in the
Gita 11.36, Krishna reveals himself as time, destroyer of worlds. All things
are temporary and temporal, the Gods themselves according to some texts.
Brahman could be Krishna, Shiva, Devi, …, the same as or separate and above.
Vedanta will posit maya as falsehood and illusion, Shaivism and other schools
may see maya as the power of brahman, as all forms are temporal manifestations.
Sticking to one text or philosophy may hinder complete knowledge and lead to
anxiety, pain, and suffering. Dharma is subtle as says the Mahabharata.
Of time, in the Ganjuli edition of the
Mahabharata, in bhisma parva 23 right before the Gita, Arjuna also invokes
mahakali as the true guide to the full realized.
I think Vedanta, Samkhya, moksha,
sanyasa, and much in many current texts are creations of kali yug and reactions
to pain and suffering. Seeing the self as purusa, separate from prakriti may
tend to see all that is physical – action/karma, violence or killing or all
that are manifestations of brahman (as says Krishna) as impure rather than
caused by kala.
The self as brahman, perhaps not free
from the gunas and prakriti but seeing them as caused by time, as part of a
whole. All else I think is suffering. Dosha too in older times may have been
fault or imbalance itself, and like seeing the gunas acting on the self, so are
doshas caused by time and karma. Classical ayurveda may have included the goal
of being tridoshic..
Yet still no treatment is possible
without food. As Caraka Su 25 notes its the cause of most disorder, the Gita
notes food classified as sattvic, other shastras such as the manusmriti and
dharmasutras note its importance, and Upanishads such as Chandogya 7.26:
When one’s food is pure, one’s being
becomes pure; when one’s being is pure, one’s memory becomes strong; and when
one acquires memory, all the knots are cut away.
Ayulink Ayurveda: Thank you Gary for such a classical -
scholarly commentary. Perhaps you
are the only person in this group who has not only studied all vedas, puranas and other literature but also you are
living according to that philosophy. Namaste.
Prerak
2168:
Among Hindus it seems there is decent awareness that this is kali yug. At the
same time there is nationalism and a tendency to feel pride in a way that may
be a defensive reaction against past colonialism and now the threat of as they
say the hegemonic West.
Much of all surviving hindu texts were
produced in kali yug, with many ideas reactions to pain and suffering, such as
war, bad kshatriyas and so forth. Ahimsa is as such. Too much pain so try to
forget and avoid it all. Such is the classical yoga of Patanjali. Mind is
suffering.
Much in the vedas such as chants for
prosperity, lakshmi, may be a preoccupation with lack of food and resources
that happened with climate change such as the drying up of the Sarasvati.
Reverence of cows and milk such as in the atharva veda maybe also be as such, a
new source of food.
Stories too have an impact that people
are now only starting to explore. Rama as the ideal male. Sita as the female.
Shiva and parvati as father and mother. Ganesha and kartikkeya as model
children competing for parents affection. Devi as powerful but also dangerous
and out of control; shakti must be controlled. Etc. People getting married,
having relationships and children. The epics puranas etc have much great
knowledge yet are also filled with pain and reactions to it. As some will say,
brahmins can sometimes not treat people well and some react against them such
as in South India.
There is an Indian psychoanalyst, Sudhir
Kakar. He and others have many works that are insightful for the Indian psyche
and mind of today.
Typically modern ayurveda notes herbs
like brahmi and mandukyaparni for mind. Perhaps certain ones have more of an
affinity for nerves and memory. There is the formula guduchyadi rasayana that
is said to help one memorize 1000 slokas in 3 days; I suspect it should have
many effects on mind and other parts of the body.
Indeed the gut affects much and perhaps
the entire system of the body. Any stress, sickness, imbalance of doshas, etc.
perhaps also affects mood and stability. If one doesn’t feel good, there could
be multiple causes.
As far as gut health, as ayurveda says
much about digestion. Prebiotics and probiotics, I’m not sure how many studies
there are but I have little doubt they have an effect. There is a reason why
much of the world’s once traditional diets base their diet on grains and dal.
Also why yava was so important to many people in ancient times, North India
Vedic age, China, ancient Greece, Persia, etc. When it came to Latin America,
it was also embraced and there still used in some places.
Modern studies will tend to study only
what a people eat, and in the West, rare are traditional plants. People mention
blueberries for mood. Recently I have been investigating the best fruits.
Asking the question that it probably should have an effect, looking at studies
of terminalia fruit and depression, there are multiple studies. It is difficult
to get away from the habit of prescribing herbs and thinking that the entirety
of the diet matters. Fruits are possibly: terminalia (fresh including fruit
pulp if available which I think is quite important), phyllanthus, amrataka
(spondias pinnata or other spondias), tuda (morus), bilva, badara (zizyphus) I
think are the best fruits, the ones most rasayana. Others I haven’t looked into
yet.
Shouldn’t all foods that increase
immunity and ojas have an effect?
It is perhaps still debatable the
question of animal products. Modern studies, the researchers and doctors less
biased by this world, do promote a plant-based diet. Classical ayurveda may say
various things. Charaka indeed recommends not regularly eating meat as well as
tubers (yam, potato, taro, etc.) and using more light foods. Or using
everything in appropriate quantity. Certainly, most available meat, fish, milk,
eggs, ghee, etc. Is far different than in antiquity, which even then described
domesticated animals as a cause of prameha, perhaps other problems, and list
recommedations of light animals, such as antilope, or other forest and desert
dwellers. It does not mean that one needs to be vegetarian or vegan, but above
a certain amount, and perhaps the habit of daily modern milk is quite harmful,
one will see effects. Yet few try to strictly follow classical prescriptions
and do not know that even if one eats healthy according to modern opinions, it
is not good enough.
Randomly asking questions, such as would
shatavari have an effect on depression? There are studies. Perhaps everything
rasayana, everything that promotes longevity, that promotes ojas, that makes one
free from any disease has an effect. It
seems as such.
There are studies showing that above a
certain amount, meat and other animal products including milk I believe, will
shift the balance of gut bacteria from one type to another. I am not sure of
exact amounts, but perhaps the custom of Indians and others to use meat only in
small amounts, as flavoring, only a few times a week or less, or others that
might eat animal products only during festivals, celebrations, sacrifice, and
events is still the rule to follow.
As the modern world is polluted, and
even organic is tainted, the oil, the air, etc., it is possible that
consumption should be even less. And rasayana to protect against pollution and
toxins more important. Other hominids such as wild monkeys get thousands of mg
of Vitamin C daily. Such very possibly means terminalia, phyllanthus, and
rasayanas are to be consumed daily, and that was even once our natural diet as
it still is for animals, even without sickness. Animals consume high amounts of
tannins, astringents such as tree bark, etc.
The story of rasayana goes that after a
certain age, sages from eating an ordinary diet were no longer able to practice
their tapasya. They then went to the Himalayas and were taught rasayana. The
diet of perhaps all animals in their natural environment does not support such
an idea. They do not slow with age like us. Their entire lives I think they are
eating the foods that grow around them with the highest rasa. That too I think
is our natural diet. The concept of herb and rasayana may only have been
invented after people moved to cities and lost the knowledge of plants that
grew around them. All common foods: radish, eggplant, okra, carrot, potato,
tomato, taro, spinach, green beans, methi, bitter gourd, etc. These are all
cultivated plants that did not exist in ancient times, or if they did, they
were not relied upon. Instead, greens such as those listed in classical texts
were what they mostly ate. All modern ideas of what is a healthy diet still is
merely the diet of kali yug.
Ayulink Ayurveda: I agree with you. Being a practitioner we have habit of
prescribing herbs. Yes all Rasayana herbs should work but some herbs are mentioned specifically for
mind - medhya Rasayana. So naturally we think
about them in first place. I will share a reference from Bhavprakash today. It
clearly says that vegetable destroys
life. That is contradictory with
modern concept. I don't know why such
statement is there.
Vd. Pankaj Chhayani: अशाक् भुक! ??
Vd. Dhruti Nirav Bhatt:
समदोषः समाग्निश्च समधातु मलक्रियः।
प्रसन्नात्मन्दि्यः मनः स्वस्थ् इत्यभिधीयते।।
My observation for Manodaurbalya
patients
Have Ras and Rakta dhatukhshay,
Ojakshay,
Bed digestion, bed good habits,
sometimes they have family issues, overload work.
In Ayurved Cow ghee has Madhya property
but now a days people avoid ghrit, sweets made from ghrit , jeggery and wheat
floor , they avoid milk in place of those food they consume junk food ,cold
drinks, ice creams, chocolates, chewing,smoking and alcohol . Less slip,
over stressed they haven't good family
life or wormth in relationship so
Treatment : Counselling
Diet and lifestyle changes
Pranayam and yog
Rasayan chikitsa
Devvyapashray chikitsa
Panchkarma treatments like
Basti, Nasya, Shirodhara, Abhyang
Dr. Arvind Shahane: Which food takes to eat?
2168:
Please share. I am not familiar with that text.
When I started studying ayurveda, I
drank milk as its valued. Eventually I stopped. Modern studies don't show it
rasayana, even if A2. Animals consume milk only as babies from their mother.
There are many villagers in China, Africa, Central America, etc. that follow a
diet without milk and easily live past 90. So I ask why is milk considered
rasayana. Related question, why is the cow so revered in India and in the
vedas? — Rasayana? Maybe; I don't know. science doesn't show it so far. Harmful
effects even; harmful even to bones. So I ask why. During the vedic age, there
was separation of Indo-Iranians. Before it seems their language was related.
Persia eventually became monotheist with a new religion and their god of Azura
Mazda. Perhaps the source of the term asura for demon. Once allies, later
enemies. There was climate change, drying up of rivers such as the sarasvati.
Less plants.
Perhaps the real cause of milk is that
food and water became scarce and the cow provided drink and meat. Meat also
builds mamsa and I think Caraka lists cows as first in list of animals for
food. Avoidance of beef seems post-Vedic. etc.
For each thing a text states, there may
be conditions that made such valued. Urad dal is heavy and called worst of
mashas. Yet in places like Punjab and in the South, dosa made of urad and rice,
regularly consumed. It provides energy for labor, farming, kshatriyas. Same as
wheat, more so for kshatriyas, and in North India, China, Rome, North Africa,
they once ate multiple grains including barley yet later switched to primary
wheat, possibly because of war.
It may be plants are stated as
destroying life since most people are raised as kshatriyas. In Charaka and
classical texts, animals are listed as food after grains but before dal,
vegetables, fruit, etc. Different people find benefit from different foods, and
perhaps the area where the text was written, they were heavy meat consumers.
That's the only reason I can think of. In such times, it doesn't matter if one
suffer disease in old age; if one is as strong as possible in youth and middle
age, perhaps that concept of health was all they needed.
Ayulink Ayurveda: Bhavprakash, First part, Shak varg chapter,
shloka 4....as shown in 2 photos
But one thing is very sure that
Manodaurbalya has 100% relation with food we eat...Rasayana and Medhya
rasayana.
71419:
Why so much worry? Whatever any text in witch time says, we have to see by
experience what happens. So many changes during epoches. yes, but your agni
will show the way. How much milk, witch milk, no milk. Your digestion is the
truth. Prakruti, lifestyle, dhatu, mala, however the actual state of them,
digestion will show you the way, what is best for you. Best food, medicine or
rasayan is of no use, if it is not well digested. Regulation of Agni up to
prakrti is easy by simple life, also in the west. Maybe not in America, because
many people to eccessive, also in living simple. The goal, always to do the best or to get the
best, leads to problems if one do not where to stop. But this is no problem.
Nature love us. If one is doing to much or to less for himself, he get sick.
Then he have some natural rest. We are blessed know and accept...
Dr. Vivek D. Shah: Yes sir... Exectly it is related with food..
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Compiled by - Dr. Dhruti Kagrana
