Changes

Atreyabhadrakapyiya Adhyaya (view source)

Revision as of 10:41, 27 June 2022

242 bytes added , 10:41, 27 June 2022

no edit summary

Line 39: Line 39:

<big>'''Abstract'''</big>

−

<div style="text-align:justify;">The significance of wholesome (hita, pathya) and unwholesome (ahita, apathya) foods was dealt in the previous chapter (Yajjah Purushiya). The present chapter named after Lord Atreya and a renowned sage Bhadrakapya, certain concepts and pharmacological principles explain the effects of beneficial (hita) and harmful food and substances (ahita ahara/dravyas). The discussion on "correlation between rasa (taste) and diet (ahara)" is documented here. Principles of Ayurvedic pharmacology like rasa (taste), veerya (potency), [[guna]] (quality), vipaka (metabolite) and prabhava (specific principle) are discussed to understand the mechanism of action of food and drugs. The effect can be perceived through minute observation of the physiological changes occurring after interaction in the body. Six perceived tastes, adverse effects of their excessive consumption are described. Certain food articles and their combination are incompatible to the body and lead to disease due to their antagonistic properties. These are categorized under viruddha (incompatible or antagonistic). This important concept is described to know about the possible food: drug::body interactions and their adverse effects. </div>

+

<div style="text-align:justify;">The significance of wholesome (hita, pathya) and unwholesome (ahita, apathya) foods was dealt in the previous chapter (Yajjah Purushiya). The present chapter named after Lord Atreya and a renowned sage Bhadrakapya, certain concepts and pharmacological principles explain the effects of beneficial (hita) and harmful food and substances (ahita ahara/dravyas). The discussion on "correlation between [[rasa]] (taste) and diet ([[ahara]])" is documented here. Principles of Ayurvedic pharmacology like [[rasa]] (taste), [[veerya]] (potency), [[guna]] (quality), [[vipaka]] (metabolite) and [[prabhava]] (specific principle) are discussed to understand the mechanism of action of food and drugs. The effect can be perceived through minute observation of the physiological changes occurring after interaction in the body. Six perceived tastes, adverse effects of their excessive consumption are described. Certain food articles and their combination are incompatible to the body and lead to disease due to their antagonistic properties. These are categorized under viruddha (incompatible or antagonistic). This important concept is described to know about the possible food: drug::body interactions and their adverse effects. </div>

'''Keywords''': Pharmacology, Rasa (taste), [[guna]](quality), veerya (energy or potency of active drug molecule), vipaka (metabolite), ''prabhava'' (specific principle), [[panchamahabhuta]], therapeutic value.

Line 48: Line 48:

== Introduction ==

−

The scope of [[Ayurveda]] was envisaged by the acharyas under three key principles: [[hetu]]jnana(knowledge of etiology), lingajnana (symptomatology) and aushadhajnana(knowledge of therapeutics). Etiology includes the immediate and distant causes of diseases. Symptomatology includes the signs and symptoms of diseases and health. In continuation of the series on ''annapana chatushka'' (tetrad on dietetics), the present chapter is on understanding the basic principles of Ayurvedic pharmacology (''aushadhajnana''). ''Aushadhajnana'' encompasses materia medica and therapeutics. ''Dravya'' (matter), [[guna]] (quality), ''karma'' (action), ''samanya'' (that which results in similarity), ''vishesha'' (that which results in exclusivity) and ''samavaya'' (inseparable or permanent relationship or concomitance) constitute ''karana'' (causes, reasons or means) for achieving good health by restoration of [[dhatu]] samyata (equilibrium of [[dosha]], tissue elements).

+

The scope of [[Ayurveda]] was envisaged by the acharyas under three key principles: [[hetu]]jnana(knowledge of etiology), lingajnana (symptomatology) and aushadhajnana (knowledge of therapeutics). Etiology includes the immediate and distant causes of diseases. Symptomatology includes the signs and symptoms of diseases and health. In continuation of the series on ''annapana chatushka'' (tetrad on dietetics), the present chapter is on understanding the basic principles of Ayurvedic pharmacology (''aushadhajnana''). ''Aushadhajnana'' encompasses materia medica and therapeutics. ''[[Dravya]]'' (matter), [[guna]] (quality), ''[[karma]]'' (action), ''[[samanya]]'' (that which results in similarity), ''[[vishesha]]'' (that which results in exclusivity) and ''[[samavaya]]'' (inseparable or permanent relationship or concomitance) constitute ''[[karana]]'' (causes, reasons or means) for achieving good health by restoration of [[dhatu]] samyata (equilibrium of [[dosha]], tissue elements).

−

''~~Dravyas~~'' are of three categories - some alleviate [[dosha]],some vitiate [[dhatu]],and some are good for the maintenance of positive health. ''~~Dravyas~~'' act with the help of their inherent qualities ([[guna]]). ''Dravya'' acts by its nature or with the help of its inherent qualities. It is emphasized that no medicine should be prescribed for incurable diseases and curable conditions should be treated with ''bheshaja'' (medicine) possessing opposite qualities (to those of the conditions being treated), administered with due regard to ''desha'' (the area or region where the drugs are produced or collected), ''matra'' (appropriate dose) and ''kala'' (seasonal variations as well as the age of the patient). The success of the treatment primarily depends on the principles involved in processing and prescribing the drugs that are collectively called paradi [[guna]] (10 general attributes). The key factor responsible for the manifestation of the effect of the drug is referred to as ''veerya''. ''Veerya'' is the power that performs ''karya'' (work or activity). The site of action of one drug is referred as ''adhikarana'', and bodily components like ''dosha, dhatu, mala, agni, srotas'' and mind may be considered as ''adhisthanas''. ''Upaya'' indicates the mode of administration and the consequent outcome of the ''upaya'' is ''phalam'' (which ideally should be the restoration of equilibrium of all the functions of body and mind). About principles of drug action rasa, [[guna]], veerya, vipaka and ''prabhava'' are considered to be the prime factors that trigger the drug’s actions. This is referred to as [[guna]]prabhava(literally, effects of the qualities).

+

''[[Dravya]]s'' are of three categories - some alleviate [[dosha]],some vitiate [[dhatu]],and some are good for the maintenance of positive health. ''[[Dravya]]s'' act with the help of their inherent qualities ([[guna]]). ''[[Dravya]]'' acts by its nature or with the help of its inherent qualities. It is emphasized that no medicine should be prescribed for incurable diseases and curable conditions should be treated with ''bheshaja'' (medicine) possessing opposite qualities (to those of the conditions being treated), administered with due regard to ''[[desha]]'' (the area or region where the drugs are produced or collected), ''matra'' (appropriate dose) and ''[[kala]]'' (seasonal variations as well as the age of the patient). The success of the treatment primarily depends on the principles involved in processing and prescribing the drugs that are collectively called paradi [[guna]] (10 general attributes). The key factor responsible for the manifestation of the effect of the drug is referred to as ''[[veerya]]''. ''[[Veerya]]'' is the power that performs ''karya'' (work or activity). The site of action of one drug is referred as ''adhikarana'', and bodily components like ''[[dosha]], [[dhatu]], [[mala]], [[agni]], [[srotas]]'' and mind may be considered as ''adhisthanas''. ''Upaya'' indicates the mode of administration and the consequent outcome of the ''upaya'' is ''phalam'' (which ideally should be the restoration of equilibrium of all the functions of body and mind). About principles of drug action [[rasa]], [[guna]], [[veerya]], [[vipaka]] and ''[[prabhava]]'' are considered to be the prime factors that trigger the drug’s actions. This is referred to as guna prabhava(literally, effects of the qualities).

−

''~~Rasas~~,'' or tastes, are of six types: ''madhura'' (sweet), ''amla'' (sour), ''lavana'' (saline), ''katu'' (pungent), ''tikta'' (bitter), and ''kashaya'' (astringent).

+

''[[Rasa]]s,'' or tastes, are of six types: ''madhura'' (sweet), ''amla'' (sour), ''lavana'' (saline), ''katu'' (pungent), ''tikta'' (bitter), and ''kashaya'' (astringent).

[[Guna]], or qualities, are of twenty types: ''guru'' (heavy), ''laghu'' (light), ''manda'' (dull, slow), ''tikshna'' (sharp, fast), ''hima'' (cold), ''ushna'' (hot), ''snigdha'' (unctuous or greasy), ''ruksha'' (dry), ''shlakshna'' (smooth, slippery), ''khara'' (coarse), ''sandra'' (coagulating or solidifying), ''mridu'' (soft), ''kathina'' (hard), ''sthira'' (immobile, static), ''sara'' (movable), ''sukshma'' (subtle), ''sthula'' (grossness), ''vishada'' (cleansing) and ''pichchila'' (sticky, gluey), and ''drava'' (liquidity).

−

Veerya is either of two [[guna]] (sheeta and ushna) or eight [[guna]]:guru, snigdha, hima, mridu, laghu, ruksha, ushna, and tikshana.

+

[[Veerya]] is either of two [[guna]] (sheeta and ushna) or eight [[guna]]:guru, snigdha, hima, mridu, laghu, ruksha, ushna, and tikshana.

−

''Vipaka'' is expressed in the form of either two [[guna]] (''guru'' and ''laghu''), or three ''~~rasas~~'' (''madhura, amla,''and ''katu'').

+

''[[Vipaka]]'' is expressed in the form of either two [[guna]] (''guru'' and ''laghu''), or three ''[[rasa]]s'' (''madhura, amla,''and ''katu'').

</div>

Line 133: Line 133:

−

Once Atreya, Bhadrakapya (descendant of Shakunta), Purnakshasha (descendant of Mudgala), Hiranyaksha (the descendant of Kushika), Kumarashira, Bharadwaja, the pious one, Varyovida, the king and the excellent among the wise, Nimi, the king of Videha; Badisha, the great scholar; Kankayana Bahlika, the excellent among the physicians of Bahlika – these great sages, advanced in scholarship, age and self-control- went to the beautiful forest of Chaitraratha on a pleasure trip. While sitting there, they engaged in a historic dialogue on the correlation between ''rasa'' and diet. [3-7]

+

Once Atreya, Bhadrakapya (descendant of Shakunta), Purnakshasha (descendant of Mudgala), Hiranyaksha (the descendant of Kushika), Kumarashira, Bharadwaja, the pious one, Varyovida, the king and the excellent among the wise, Nimi, the king of Videha; Badisha, the great scholar; Kankayana Bahlika, the excellent among the physicians of Bahlika – these great sages, advanced in scholarship, age and self-control- went to the beautiful forest of Chaitraratha on a pleasure trip. While sitting there, they engaged in a historic dialogue on the correlation between ''[[rasa]]'' and diet. [3-7]

</div>

−

==== Discussion on rasa ====

+

==== Discussion on [[rasa]] ====

Line 333: Line 333:

=== Description of the concept of rasa ===

−

==== Combinations of rasa ====

+

==== Combinations of [[rasa]] ====

Line 468: Line 468:

</div></div>

−

Thus, the scholars of ''rasa'', have mentioned fifty-seven combinations and sixty-three forms of ''rasas'' (after adding six pure forms of ''rasas'' in fifty-seven combinations) on the basis of their applicability. [24]

+

Thus, the scholars of ''[[rasa]]'', have mentioned fifty-seven combinations and sixty-three forms of ''rasas'' (after adding six pure forms of ''rasas'' in fifty-seven combinations) on the basis of their applicability. [24]

Line 492: Line 492:

−

The physician, desirous of success, should administer ''rasas'', in pure forms or in combinations based on [[dosha]], drugs etc. In diseases, the wise physicians administer drugs made up of combinations of two or more ''rasas'' etc., and also the combined or single ''rasa'' separately (as required). [25-26]

+

The physician, desirous of success, should administer ''rasas'', in pure forms or in combinations based on [[dosha]], drugs etc. In diseases, the wise physicians administer drugs made up of combinations of two or more ''rasas'' etc., and also the combined or single ''[[rasa]]'' separately (as required). [25-26]

</div>

Line 521: Line 521:

</div></div>

−

''Rasa'' is that which is perceived at first in dry form (of the substance). The contrary (perceived afterwards and drug in wet form) is known as ''anurasa'' (subsidiary taste). There is no seventh ''rasa'' (as unmanifested one). [28]

+

''Rasa'' is that which is perceived at first in dry form (of the substance). The contrary (perceived afterwards and drug in wet form) is known as ''anurasa'' (subsidiary taste). There is no seventh ''[[rasa]]'' (as unmanifested one). [28]

==== [[Guna]] (properties) ====

Line 594: Line 594:

''Paratva'' (excellence), ''aparatva'' (non-excellence), [[Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|''yukti'' (rationale)]], ''sankhya'' (enumeration), ''samyoga'' (conjunction), ''vibhaga'' (disjunction), ''prithaktva'' (separateness), ''parimana'' (measurement), ''sanskara'' (processing) and ''abhyasa'' (practice): these properties are known as ''paradi'' (beginning with ''para''). They are the means of success (in treatment), I am explaining them with definitions.

−

''Paratva'' and ''aparatva'' are used in relation to place, time, age, measure, ''vipaka, veerya, rasa'' etc. ''Yukti'' is the rational planning (of therapeutic measures). ''Sankhya'' is mathematics (including statistics). Joining together (of entities) is ''samyoga''. This is of three types according to the active participation of both, all or one partner. It is non-eternal. ''Vibhaga'' is also of three types – ''vibhakti'' (excision), ''viyoga'' (disjoining) and ''bhagaso graha'' (division). ''Prithaktva'' is of three types: ''asamyoga'' (spatial separateness), ''vailaksanya'' (class separateness), and ''anekata'' (individual separateness). ''Parimana'' denotes measures (of all types, including weights). ''Samskara'' is processing. ''Abhyasa'' is regular use of substance, habituation and practice. Thus, all the ''paradi'' properties are described with their definitions, which if unknown, do not let the therapy proceed properly. [29-35]

+

''Paratva'' and ''aparatva'' are used in relation to place, time, age, measure, ''[[vipaka]], [[veerya]], [[rasa]]'' etc. ''[[Yukti]]'' is the rational planning (of therapeutic measures). ''Sankhya'' is mathematics (including statistics). Joining together (of entities) is ''samyoga''. This is of three types according to the active participation of both, all or one partner. It is non-eternal. ''Vibhaga'' is also of three types – ''vibhakti'' (excision), ''viyoga'' (disjoining) and ''bhagaso graha'' (division). ''Prithaktva'' is of three types: ''asamyoga'' (spatial separateness), ''vailaksanya'' (class separateness), and ''anekata'' (individual separateness). ''Parimana'' denotes measures (of all types, including weights). ''Samskara'' is processing. ''Abhyasa'' is regular use of substance, habituation and practice. Thus, all the ''paradi'' properties are described with their definitions, which if unknown, do not let the therapy proceed properly. [29-35]

</div>

Line 609: Line 609:

</div></div>

−

Properties are not said to be located within properties (i.e., within themselves). Hence a physician should take the properties of ''~~rasas~~'' as those of ''~~dravyas~~'', taking into account the different intentions of the author. [36]

+

Properties are not said to be located within properties (i.e., within themselves). Hence a physician should take the properties of ''[[rasa]]s'' as those of ''[[dravya]]s'', taking into account the different intentions of the author. [36]

Line 623: Line 623:

</div></div>

−

Hence one should decide the meaning after knowing the context, the factors like place and time, author's intentions and the scriptural methods (like ''tantrayukti''). [37]

+

Hence one should decide the meaning after knowing the context, the factors like place and time, author's intentions and the scriptural methods (like ''[[tantrayukti]]''). [37]

Line 637: Line 637:

</div></div>

−

Hereafter, I will tell about the six divisions of ''rasa'' and also that the ''rasas'' have originated from the [[pancha mahabhuta]]. [38]

+

Hereafter, I will tell about the six divisions of ''[[rasa]]'' and also that the ''rasas'' have originated from the [[pancha mahabhuta]]. [38]

−

==== Origin and basic composition of rasa ====

+

==== Origin and basic composition of [[rasa]] ====

Line 677: Line 677:

−

Of the six rasas, madhura rasa is produced by the predominance of soma ([[apa]]), amla by that of [[prithvi]] and [[agni]], lavana by that of [[apa]] and [[agni]], katu by that of [[vayu]] and [[agni]], tikta by that of [[vayu]] and [[akasha]], and kashaya by that of [[vayu]] and [[prithvi]]. Thus, the six manifestations of rasas take place according to shortage and excess of ~~mahabhutas~~ like various complexions and shapes in plants and animals. The shortage and excess of [[mahabhuta]] is possible due to kala (the time factor) having six seasons. [40]

+

Of the six rasas, madhura rasa is produced by the predominance of soma ([[apa]]), amla by that of [[prithvi]] and [[agni]], lavana by that of [[apa]] and [[agni]], katu by that of [[vayu]] and [[agni]], tikta by that of [[vayu]] and [[akasha]], and kashaya by that of [[vayu]] and [[prithvi]]. Thus, the six manifestations of rasas take place according to shortage and excess of [[mahabhuta]]s like various complexions and shapes in plants and animals. The shortage and excess of [[mahabhuta]] is possible due to kala (the time factor) having six seasons. [40]

</div>

Line 704: Line 704:

</div></div>

−

Now I shall describe the properties and actions of each of the six ''~~rasas~~'' according to ''~~dravyas~~'' (which are their substrata). [42]

+

Now I shall describe the properties and actions of each of the six ''[[rasa]]s'' according to ''[[dravya]]s'' (which are their substrata). [42]

==== Actions of ''madhura rasa'' and effects of its excessive use ====

Line 1,940: Line 1,940:

In recent years, some effort has been made to refine the objective parameters used for assessing ''snigdha-ruksha'' and ''sheeta-ushna [[guna]] by employing animal experimentation. Absolute evaluation of one [[guna]] is not possible in a living body since there are infinite factors related to each and every biological event. Metabolic study (''dipana pachana'' experiment), intestinal secretion and motility test, and swimming stress test (swimming induced hypothermia) have been employed to assess the effects of various drugs having ''snigdha-ruksha'' and sheeta- ushna [[guna]]. ''Sheeta'' and snigdha [[guna]] drugs have shown an increase in body weight in metabolic experiments compared to ''ushna'' and ruksha [[guna]] drugs. Snigdha [[guna]] drugs alleviated stress-induced hypothermia whereas ruksha [[guna]] drugs aggravated it<ref>Supriya. S. Balerao A comprehensive study of [[guna]] and evolution of some ojective parameters in the context of snigdha and ruksha [[guna]] Thesis, IPGT&RA, Gujarat Ayurved University, Jamnagar,1998 </ref> <ref>Santosh Mane Evolution and evaluation of some objective parameters for ushna and sita [[guna]] based on panchabhoutik theory and experiments. Thesis,IPGT&RA, Gujarat Ayurved University, Jamnagar,2008. </ref>

−

==== Veerya ====

+

==== [[Veerya]] ====

An attempt has been made to assess the effects of ''sheeta'' and ''ushna veerya'' drugs (''samana pratyayarabdha dravyas'') on basal metabolic rate (BMR). Two ''sheeta veerya'' drugs, namely, ''yashtimadhu'' (Glycyrrhiza glabra) and ''shatavari'' (Asparagus racemosus) and two ''ushna veerya'' drugs, namely, ''chitraka'' (Plumbago zeylanica) and ''jatiphala'' (Myristica fragrans) were considered for this study. In healthy volunteers, initial BMR was recorded with McKesson metabolizer. Then the drug was administered three times a day (''chitraka'' and ''jatiphala'' 2gm each and ''yashtimadhu'' and ''shatavari'' 5gm each). A significant increase (p<0.05) was observed with ''yashti'', while the increase in BMR with ''shatavari'' was not very significant. ''Chitraka'' and ''jatiphala'' brought about a significant decrease in BMR(p<0.05). Therefore, ''sheetaveerya'' and ''ushnaveerya'' drugs which represent the ''saumyatva'' and ''agneyatva'' of a drug or food may be responsible for synthesizing or metabolizing the [[dhatu]] due to their ''santarpaka'' or ''apatarpaka'' actions<ref>K Nishteswar, Basic concepts of ayurvedic pharmacology, Chaukhambha Sanskrit Series office, Varanasi,2009 pp-109-114 </ref>.

−

==== Vipaka ====

+

==== [[Vipaka]] ====

−

An attempt has been made to assess ''vipaka'' of certain drugs by their effect on [[mala]] (feces and urine) and [[dosha]] ([[vata]], [[pitta]], and [[kapha]]). Drugs, namely ''bala'' and ''shatavari'' (''madhura vipaka''), ''vrikshamla'' and ''amalaki'' (''amla vipaka'' and ''madhura vipaka''), ''maricha'' and ''pippali'' (''katu vipaka'' and ''madhura vipaka''), ''kushtha'' and ''nimba'' (katu vipaka), and lodhra and Ashoka (katu vipaka) were taken up for the study. The study was done for six days. For the first two days, kapardika bhasma (250 mg., thrice a day) as placebo was administered and from the third day onwards the trial drug, in decoction form, (96 ml, twice a day) was given to healthy volunteers for two days. The remaining two days were used for following up. The influence of these drugs on [[dosha]] and [[mala]] were assessed using a structured proforma. Madhura and Amla vipaka drugs increased the quantity of urine and stool. Madhura vipaka drugs increased [[kapha]] [[dosha]] while Amla vipaka drugs increased [[pitta]] [[dosha]]. Katu vipaka drugs decreased the urine and stool output and increased [[vata]] [[dosha]]<ref>Naveen H. Dave, Vipaka karmanishtaya Thesis, IPGT&RA, Gujarat Ayurved University, Jamnagar,1998 </ref>.

+

An attempt has been made to assess ''[[vipaka']]' of certain drugs by their effect on [[mala]] (feces and urine) and [[dosha]] ([[vata]], [[pitta]], and [[kapha]]). Drugs, namely ''bala'' and ''shatavari'' (''madhura vipaka''), ''vrikshamla'' and ''[[amalaki]]'' (''amla vipaka'' and ''madhura vipaka''), ''[[maricha]]'' and ''[[pippali]]'' (''katu vipaka'' and ''madhura vipaka''), ''kushtha'' and ''[[nimba]]'' (katu vipaka), and [[lodhra]] and Ashoka (katu vipaka) were taken up for the study. The study was done for six days. For the first two days, kapardika bhasma (250 mg., thrice a day) as placebo was administered and from the third day onwards the trial drug, in decoction form, (96 ml, twice a day) was given to healthy volunteers for two days. The remaining two days were used for following up. The influence of these drugs on [[dosha]] and [[mala]] were assessed using a structured proforma. Madhura and Amla vipaka drugs increased the quantity of urine and stool. Madhura vipaka drugs increased [[kapha]] [[dosha]] while Amla vipaka drugs increased [[pitta]] [[dosha]]. Katu vipaka drugs decreased the urine and stool output and increased [[vata]] [[dosha]]<ref>Naveen H. Dave, Vipaka karmanishtaya Thesis, IPGT&RA, Gujarat Ayurved University, Jamnagar,1998 </ref>.

−

==== Prabhava ====

+

==== [[Prabhava]] ====

−

It is quite apparent that the ''acharyas'' formulated the hypothesis that explained the workings of drugs after observing various activities. In the context of the failure of the hypothetical principles to explain the drug action in a rational way, the concept of ''prabhava'' was formulated which may be interpreted as an empirical principle. Drugs with similar chemical structure should have similar actions. But it is not possible to predict the activity of a drug entirely by its chemical structure. Drugs with similar structures but having entirely different effects are known as isomers, for example, Antazoline and Tolazoline appear chemically similar but former is an antihistamine and the latter is an adrenergic blocking agent. Conversely, many dissimilar chemical agents have similar action, for example, phenobarbitone, chloralhydrate, and paraldehyde are all depressants of the central nervous system. The concept of ''prabhava'' may be interpreted using the concept of isomerism<ref>Dwarkanath C., The Fundamental Principles of [[Ayurveda]], Chaukhambha Sanskrit Series, Varanasi; 2009: pp-180 </ref>.

+

It is quite apparent that the ''acharyas'' formulated the hypothesis that explained the workings of drugs after observing various activities. In the context of the failure of the hypothetical principles to explain the drug action in a rational way, the concept of ''[[prabhava]]'' was formulated which may be interpreted as an empirical principle. Drugs with similar chemical structure should have similar actions. But it is not possible to predict the activity of a drug entirely by its chemical structure. Drugs with similar structures but having entirely different effects are known as isomers, for example, Antazoline and Tolazoline appear chemically similar but former is an antihistamine and the latter is an adrenergic blocking agent. Conversely, many dissimilar chemical agents have similar action, for example, phenobarbitone, chloralhydrate, and paraldehyde are all depressants of the central nervous system. The concept of ''[[prabhava]]'' may be interpreted using the concept of isomerism<ref>Dwarkanath C., The Fundamental Principles of [[Ayurveda]], Chaukhambha Sanskrit Series, Varanasi; 2009: pp-180 </ref>.

=== Current researches ===

Eganeesh

2,062

edits

Changes

Atreyabhadrakapyiya Adhyaya (view source)

Revision as of 10:41, 27 June 2022

Navigation menu

Search