thank you very much doctors
बसंत मालती रस स्वर्ण युक्त 2 रत्ती। खर्पर भस्म 4 रत्ती रस राज रस 1 रत्ती गोहदन्ती भस्म 4 रत्ती शीतो फलादि चूर्ण 2 ग्राम एक चम्मच शहद में मिलाकर सुबह-शाम सेवन कराएं। कनकासव द्राक्षासव दोनों को मिलाकर 25 ग्राम सुबह-शाम खाने से कम नहीं है। यह कार्य लगातार रोजना तीन महीने तक करें। निश्चित रूप से लाभ होगा। योग परिक्षित है। पिछले 45 वर्ष से प्रयोग कर रहा हूं।
Dear Dr. Brijmohan Sharma Sir, Advice for the case. Tab. Chandramrut Ras 1 tds Draksasav 20 ml tid with warm water. Tab. Swarna Vasant Malti Ras 1 tds with 1 tsp honey and 1/2 tsp Panch Tikta Ghruta.
treatment for kochs in ayurveda START ATT AND ALONG WITH OUR AYURVEDIC MEDICINE START SUVARNA VAST MALTI, SITOPALADI, TANKAN BHASMA, ABHRAK BHASMA(S.P.), VASA, TALISADI. TRILOKYA CHINTAMANI RAS.
1) Siddh makardhwaj Spl 1tab. Raj mrigank Ras 1 tab Abhrak bhasm SP 125mg. shring bhasm 125 mg. Yashad bhasm 125 mg. 2) Chyavan Prash Spl 5gm Vasa avleh 5gm b.d. 3) ATT
? PULMONARY KOCH'S .. ATT ..
ATT treatment for 6,9months. Sitopaladi churna, Lakshmi Vilas churna,shwaskuthar ras,abhrak bhsam,tankan bhasm helpful..
Pulmonary koch's Rajyakshma 1. Sitapaladi churna 3g tid c madhu 2.suvarna vasanta malati ras 50mg Malla sindur 65mg Trailakya chintamoni ras 125mg bd 3. Aswagandha curna 3gm bd c milk Helpful
Well sir Start with ATT (6 or 9 months) Along with that add Tab Septillin BD for 15 days after food Tab Immunocin OD Amrutharista(Dabur) 2tsp BD Hrudyasava (Dabur) 2 tsp OD
thank you very much doctors
Advice pt for chest disease check up and Tb.
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There is an ancient quote relating the shape of the herb and their effect on certain organs of the body. यत्र आकृति: तत्र गुणा: वसंति । Yatra aakrutihi tatra gunaaha vasanti | Hadjod Sanskrit Synonyms– Vajra valli, Asthi Shrunkala, Granthimana Cissus quadrangularis is a herb, reaching a height of 1.5 m and has quadrangular-sectioned branches with internodes 8 to 10 cm long and 1.2 to 1.5 cm wide. Cissus quadrangularis medicinal Properties Guna (qualities) – Laghu – light to digest, Rooksha – dryness Rasa (taste) – Madhura – sweet Vipaka- Katu – Undergoes pungent taste conversion after digestion Veerya – Ushna – Hot potency Effect on Tridosha – Balances Vata and Kapha Dosha Part used- Stem Dosage- fresh juice 10-20 ml; Paste 5-10 g in divided dose per day. Capsule – extract in capsule form is advised once or twice a day. It is used in the treatment of obesity, gout, syphilis, Veneral diseases, leucorrhea, worm infestation, anorexia, diabetes, peptic ulcer, hemorrhoids and high cholesterol. It is also used as a body building supplement. In Siddha system of medicine, it is used for healing bone fracture, piles, as an anti aging herb, in Asthma, cough Reduction in joint pain Inhibition of bone loss सघृतेन अस्थिसम्हारं सन्धियुक्ते अस्थिभग्ने च पिबेत क्षीरेण मानव: ॥ – चक्रदत्तDr. Yogesh Jatav11 Likes19 Answers
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A 60 yr old male who is a chronic smoker presented with Breathlessness, pedal edema , poor oral intake and personality changes since 5 days....vitals at presentation were BP-160/100 PR-106/min, spO2-85%, Rbs- 88....No h/o any comorbidity..comment on the approach to this patient...Dr. Hardik Ahuja7 Likes32 Answers
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21 years old male Itching is at high level. On breeze it's more. History of viruddha Aahar. Less swastha Vrutta Palan. Less time he baths 2 pr 3 weekly. Eating time is also vary . Sour food is more. Dry fish is in food.Dr. Swati B Pawara1 Like14 Answers
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HAPPY HOLI TO ALL OF YOU.... On account of Holi, India is awash with color today. The festival announces rejuvenation in the form of spring. It is the beginning of rejuvenation for mind, body and soul. What is the relevance of colors to Ayurveda, and their impact on our health and lives? Each color is associated with a different energy center, or chakra, in the body. As a result of this, colors have an impact on our body's energies. They can help to clear negative emotions and energy and restore balance. The balance restored could be of doshas – vata, pitta, and kapha. Chakras are our energy centers, which are the openings for life energy to flow into and out of our aura. Their function is to vitalize the physical body, to bring about the development of our self- consciousness, and are associated with our physical, mental and emotional interactions. Vata, pitta, and kapha have direct interaction with the chakras on account of being physical in nature. There are 7 major chakras. CHAKRA 1 : Base of Spine for movement CHAKRA 2 : Navel to Lower Abdomen for emotional connection CHAKRA 3 : Solar Plexus for mental understanding of emotional life and self CHAKRA 4 : Heart for emotional empowerment CHAKRA 5 : Throat for responsibility for own needs CHAKRA 6 : Third eye (forehead) for insight and mind development CHAKRA 7 : Crown, top of the Head for intuitive knowing and connection to spirituality. Each color is associated with each chakra, nature of which coincides with a dosha. Physical characteristics may be that of 5 elements which body is composed of i.e., ether, air, water, fire, and earth. IMPACT OF COLORS ON CHAKRAS AND US Red color is associated with the first ‘root support’ or muladhara chakra. It is a hot color that represents our life energy, our physical strength and vitality. Red is used to increase vitality and to send warmth. Too much red can overexcite and even cause anger. People with high blood pressure or anxiety may wish to avoid wearing too much red. This color can be used therapeutically for energy conditions associated with low blood pressure, inactivity, and impotence. Orange is associated with the second ‘sweet’ or svadhisthana chakra. It is a warm color that energizes, invigorates and nourishes. Orange can bring self- confidence. Orange can stimulate the respiratory and nervous systems and bring joy, making it useful for depression or melancholy. Since it is associated with the sacral chakra, so it can benefit the kidneys and urinary systems. The sacral chakra is also related to the adrenal glands, so orange can help to balance adrenal depletion or exhaustion resulting from chronic stress or overwork. Yellow is associated with the third ‘lustrous’ manipura chakra. It is a warm color that can stimulate the nervous system and effects the mind and emotions. Yellow can help with mood elevation and alleviates exhaustion and burnout. It can be used therapeutically for people with rheumatoid arthritis or osteoarthritis due to its vibrational link to calcium metabolism. In addition to the metabolic system, the solar plexus affects the digestive system and is related to the eyes. Green is associated with the fourth ‘creative’ anahata chakra. It is a cool color and a great balancer. Green can help soothe and bring harmony. It is related to the heart chakra, so it can help with issues stemming from too much or too little self-love or rejection. Blue is associated with the fifth ‘purified’ or vissudha chakra. It is a cool color and brings lightness, peace and calmness and helps prevent sleeplessness. It can help to balance energy when there is high blood pressure, migraine, asthma, anxiety and skin irritation. It is a protective color that helps to protect you during challenging times by strengthening intuition and insight. Indigo is associated with the sixth ‘absolute’ ajna chakra. It helps build a positive outlook and bring inner strength. Violet is associated with the seventh ‘thousand petaled’ sahasrara chakra. It is a regal color and is the color of inner power. Violet can bring higher understanding and calmness, and can help when personal transformation is desired, and can also help to bring self- respect and inner wisdom, which is a vital aspect of self-healing. It builds white blood cells in the spleen. This is a colour that promotes spiritual growth. Violet is a very good color for people who suffer from aids, hepatitis, cancer, lupus and other illness that affect the immune system. White is a nurturing colour. It is a pure colour and is the best colour to wear to perform any spiritual activity. It is a healing colour and this is why it is warn in hospitals everywhere. It heals fevers and infections, calms mind, heart and nerves and soothes the emotions. If used excessively it can be suppressing to the emotions or make one feel inhibited, lazy or hypersensitive. Black is a colour that creates obstruction, depression, paranoia; it cannot be used in healing as no light passes through it. Yours - Dr. Hemant AdhikariDr. Hemant Adhikari13 Likes13 Answers
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Ayurveda is an ancient medical as well as biological science. Every science gets developed upon its own basic principals. They are the ground bases of that science. Ayurveda is also not an exception to that. During the development of ayurveda, the great researchers of that golden ancient period, tried to find out the laws or basic things about human body and whole nature. After very meticulous processes they came to conclusion and basic principals of ayurveda developed, which were unbeatable till date. The very same processes of development occurred in the modern science during 20th century. The researchers of modern sciences also worked on evolution & development of each and every species and a special branch of the biological science is developed, which is called as GENETICS. That is very vast & well-developed branch of science that deals with hereditary & laws governing it. Has this thinking or scientific process of evolution and heredity present in ayurveda? The answer of this question is ‘yes’. It is present but in different nomenclature & as per Ayurvedic conceptual theories. In this article, we will discuss the genetics in ayurveda as per Ayurvedic concepts and thinking… Srushti utpatti siddhant and prakruti purush vichar The evolution & development of whole nature & its contents is established in ayurveda as ‘srushti utpatti siddhant’. Ayurveda accepted the samkhya darshana`s thinking in this context. This is as follows --- Prakruti + Purush --- avyakta---- mahat/buddhi --- ahamkar --- trividha ahamkar---- 16 vikar -- each & every body contents Let’s see (every) details of each content. PRAKRUTI --- here the meaning of the prakruti is not the constitution but the minute contents of the shukra and shonita. Not only human beings but each & every species also in this nature either living or not (sajiva or nirjiva) have its specific prakruti. In the evolution, from which the new body evolves, it contents all parental properties. Extracts of the properties of mother and properties of father are present in shonit and shukra respectively. Also the properties of mana, tridosha, pancha mahabhutas and triguna are also present in the shukra-shonita in dormant situation. Also the specific properties of that species are present. After conception these properties get mixed with each other during fertilization and the new basic structure of new body evaluates. When chetana swarupa atma or purush enters this mixture, it called as avyakta. Mata Her own & hereditary contents (Bija swarupi sharira & mana) + Pita His own & hereditary contents (Bija swarupi sharira & mana) ---- Prakruti This resembles to modern genetics. Modern genetics deals only the combination of genes of mother and father. But ayurveda deals more than this. PURUSH --- purush means chetana swarup atma. It is different in each living being. It enters mother’s womb along with shukra during shukra-shonita samyoga (fertilization). Ref. charak sharira 4-7 Atma is said to be nirlepa, nirguna, ajar amar, though it is assisted by properties of sharira, mana & indriya of previous body and karma samskar of previous birth. It is a specialty of ayurveda. Mana assists atma in living body and also after death. It is the main reason behind next specific birth. Mana has its own samskar of previous birth and its combination of triguna (satva, raja, tama) so it travels along with atma and enters in the new body. As per characa samhita/ sharira sthana/ 2nd chapter there are two types of DEHA. Sthula deha – it is made up of 5 mahabhuta and tridosha. This is our visual body. Modern genetics concerns only this Sukshma deha – it is not visual, determined by anuman praman. It has 18 contents along with it. These are -- 11 indriya, 5 tanmatra & mana. This sukshma deha always remains with atma and mana. When purush (atma) leaves one sharira (body), it takes mana, combination of 5 tanmatra, tridosh, triguna, dahtu and other characteristics of that sharira. Karmaja samskara, which occurs in previous, birth also remains with purush. Purush enters with all these characteristics during conception. Then it gets mixed with characteristics of shukra & shotina. After that the new permutation combination of this mixture evolves and it belongs to that new sharira which is going to be born Characteristics of not only the last previous birth but many previous births of that purush are attached with him. When the impact of karma samskara and these characteristics get defunct, the purush releases itself from the evolution process. ------------- Characteristics of new shukra & shonita samyoga (prakruti) + purush with previous births Characteristics (purush) ---- Characteristics of new sharira Modern genetics deals only with how the maternal and paternal genes get mixed with each other, and how a specific gene gets stimulated. But the reason behind that unable to explain by that science. Ayurveda describes this. The characteristics of sukshma deha are the reason behind gene mixture and stimulation of specific gene. The characteristics of new sharira should depend not only to parental genome type but also characteristics that comes along with its soul (purush). It is also called as PAURVADEHIC SAMSKARA. Many times we cannot find out the etiology of specific symptoms or a disease. It depends upon the defects and malformations of the characteristics that come along with soul (purush). Finally Shukra-shonita samyogaja Prakruti + purush with 18 constituents --- Avyakta The process of characteristics transformation from birth to birth can be described as below--- Characteristics of previous birth + karma samskara --- Remains attached to atma after death --- Atma enters the new womb with them ® (new) formation of prakruti from parents ----development of new sharira ---- with mixture of these two --- After death of this sharira again atma Remain attached with these qualities. + karma samskara of this life----Atma enters in new womb with them---new formation of prakruti from new parents---birth of new sharira This process happens during each birth of the soul(atma). AVYAKTA, MAHAT AND AHAMKAR After combination of Prakruti and Purush, ‘Avyakta tatva’ formed. This is the reason behind each & every subject. reff.. sushruta sharira 1-3 And this consists of combination of Triguna means satva, raja and tama. But this combination is very pure and in samya avastha. When some factor disturbs this samyavastha of Triguna it is called as ‘Buddhi tatva’. But the permutation combination of Triguna remains same as ‘Avykat tatva’. Only the triguna gets activated for development. Due to the ‘Buddhi tatva’ the new sharira tends to develop more and desire to attain its complete construction. reff.. sushruta sharira 1 After this when this new sharira gain its own feelings (self orientation) it is called as ‘Ahamkar tatva’. This has 3 parts as per triguna and due to their different combinations 11 indriya and 5 tanmatra gains there purity and they developed whole with their purest qualities. Then the different parts and contents of body developed from combinations of indriya and mahabhuta. These structures are different in each subject and each species too. Mana vichar Satva is guna of mana and raja & tama are dosha of mana. Mana activates through them. Mana is karana (vehicle) of atma. Atma and mana are always stayed and functioned along with each other. When yogic processes control mana or mana leaves atma due to karmavipak, atma gets released from its bindings and achieves MOKSHA. Satva is normal character of mana. In avyakta tatva, satva guna remains in higher or same qualities than raja & tama. Evolution and development of all subjects and nature starts when raja & tama increases in quality and quantity than satva due to some factors. ---- ref.. 1) geeta 14-10 2)sankhya darshana sutra 1-61 3)charak sharira 1-68 When satva is engulfed by raja & tama the consistency of whole srushti (nature) remains constant. The differences in different species and subjects are due to the different combinations of satva, raja & tama. These raja & tama are called as ‘UPADHA’. bhavdosh upadha adoshoSnupadha (kanaada) This upadha is also called as trushna by chakrapani dutta. As per characacharya this upadha means raja & tama are main causes of ‘dukkha’. ref.... charak sharira 1-95 And destruction or elimination of this upadha causes dukkha-nasha. Dukkha is a synonym of vyadhi (disease). ref... ashtang hruday 1 The causes of this dukkha or vyadhi are also described in characa samhita ref.. charaka sharira 1-98 These causes are similar to ‘trividha vyadhi hetu’(three main causes of disease). Therefore liberation from this upadha and its causes are the way of well being or vyadhi nasha. Means they are causes of samyavastha or sukha. It all means that until -- --- Satva guna in every part of body, mind and soul (is) increases --- Raja and tama decreases by quality and quantity --- Three causes of upadha eliminates ---engulfment of raja & tama around satva destroys, disease can not be destroyed. This is the main importance of trividha guna in Ayurvedic chiktsa. for heredity & genetics it is very important to understand. Lets see some more information about trividha guna. TRIGUNA Satva, raja and tama are called as triguna or mahaguna. They always present in nature since avyakta tatva. Their combination depends upon GARBHAJA BHAVA According to ayurveda, there are 6 bhava or components which are important for garbhotpatti. These are as follows—matruja, pitruja, aatmaja, satvaja, rasaja, satymaja. Bhava means characters. Different characters depend on different components. We will discuss them here. 1) Matruja bhava -- some characteristics of mother & some that she carries from her heredity, all are transmitted in shonita. They are called as ‘Matruja bhava’. 2) Pitruja bhava -- some characteristics of father himself & some that he carries from his heredity, all are transmitted in shukra. They are called as ‘pitruja bhava’. The matruja and pitruja bhava should be pure and normal, so that the characteristics that developed in new baby will be normal and healthy. So ayurveda advise pre-conceptional shodhana upachara and proper diet for parents. Again modern genetics deals only with these two concepts, i.e. maternal & paternal genomes. While ayurveda thinks more than that. 3) Satmyaja bhava --this is fundamental of ayurveda. Satmya is a unique concept of ayurveda. Satmya means the diet, the drug or behavior that is harmless to the person who uses it and which gives him some benefits. So some characters of new sharira are depend upon the parental behavior. How parents behave during, before and after conception is very important. It decides how the following components will be healthy. 4) Rasaja bhava – this means some characteristics of body are depends upon the RASA DHATU of parents. It also mans that the property and normality of AGNI of parents on which their Rasa dhatu depend is extremely important. The characteristics depends upon rasaja bhava . 5) Satvaja bhava – some characters are depending upon well being and properties of satva means MANA (mind) of parents. If they have healthy mind, good thinking and better approach to life, child should have some good & pure qualities. The characters depend upon satvaja bhava. 6) Aatmaja bhava – this concept is very important on which modern science is yet to think. Some characters of body are peculiar of itself. These characters are unique of that soul. Each soul brings or carries some qualities that are results of the karma samskara. Every person behaves as per his thinking & likings. The activity of body, mind & soul, either good or bad leaves its impact on them. That impact remains attached to soul (atma) forever till the fruits of those activities are fulfilled by that soul. These characters included in aatmaja bhava. The great ayurvedic physician, philosopher charakacharya describes these 6 garbhaja bhave in characa samhita sharira sthana 3rd chapter. After that he established the well known principal of ayurveda that “if any abnormality or defect or malformation in these garbhaja bhava or part (beeja) of any part of the body results in abnormality or defect or malformation in the body part related to or developed through that bhava.” Therefore it is important that these bhava or characters should be normal, pure and well nourished. So that each & every part of the new formed body will remain healthy & prosperous. 6 garbhaja bhava 1) normal, well nourished -- the characters related to these bhava will normal & healthy -- Health and well being (Swasthya) 2) abnormal, under nourished --- the characters related to these bhava will abnormal diseased & defective-- disease, vikruti (Aswasthya) These well-being or illness is inborn (jataja). That remains constant through out the life and changes temporarily due to some factors. This is a part of genetical thinking of ayurveda. KARMA VICHARA Ayurveda is a biological, social and spiritual medical science. Some concepts of it are not understood or proved on the basis of modern technology and modern view of science. Ayurveda chikitsa padhhati is developed on basis of hindu mythology and Hindu sanskruti. Rebirth and impact of karma samskara is one of the fundamentals of Hindu philosophy. Ayurveda believes on it and established many way of thinking and treatment on the basis of this. We had seen that every person behaves on his likings and thinking. The behavior either good or bad, leaves its impact on body, mind and soul. This is called as karma samskara. The results or fruits of this behavior, again good or bad, have to fulfilled by that soul. When these impacts finished by fullfilling that soul leaves its bindings of that samskara. Some diseases or symptoms are caused by this karma samskara, which are hard to be proved by modern science. We have think and understand by its philosophy. Ayurveda described many ways of this. So we have to include and elaborate it in the light of great, spiritual, AAPTA persons. It is hard to be understand ,but we can assume that karma samskara or daiva are main cause behind some defects or diseases. Ayurveda describes ‘DAIVA-VYAPASHRAYA CHIKITSA’ for such kind of diseases. we can see the results of this treatment many times in day to day life. This is very crucial and deep thoughts about heredity according to ayurveda. IMPORTANCE OF THIS KNWOLADGE It is very important to know that how ayurveda think and discuss about heredity and genetics. Many unknown factors are elaborated by understanding it. If we can find the properties and status of 6 garbhaja bhava,status of 8 prakruti and 16 vikara, we can find many things behind that disease or symptoms. It is very hard to evaluate about properties of ahamkara, mahat and avyakta. Yet the ways of it can be gain by serving and studying under spiritual physician. The same pattern of 8 prakruti in a human being and a plant, is main reason behind it works on that person in that situation. If we can find that a factor related to eye (netrendriya) and tej mahabhuta get defected. The drug of plant or animal or metal source can be choose to destroy that defect. Same if a factor related netrendriya and vayu mahabhuta get malformed, the drug of same factor can be used. Each and every subject or species in this world get evolved and developed in the same way we discuss in this article, as per ayurveda. So the relation between the drug and human being can be evaluated. Also the factors or causes behind some hereditary diseases can be found out by this knowledge and solution on that can be estimated. So ayurveda deals with these factors, which modern science termed as genetics. Not only that, but ayurveda describe and think more than today’s science deeply and vastly on this subject. Many things that modern science can’t find out or understand, ayurveda explains it briefly.Manoj T Advaith7 Likes11 Answers