COSMOLOGY OF AYURVEDA 01/01/2018

1. INTRODUCTION

Ayurveda, which literally means “The Science or Knowledge of Life”, is a traditional natural
healing system of medicine originating in India. It is one of the oldest health care systems in the world
that can be traced back 5000 years to Vedic era. Ayurveda has had an influence on many other systems
of medicine throughout history, from the ancient Greeks in the west to the Chinese in the east. It is
the foundation of Tibetan and Sri Lankan indigenous medicine that bought in Ayurveda along with
Indian Buddhism.
Ayurveda, whilst a medical organization that has many treatments for the differing components
of the body, is also wholly bound up with the psychic and spiritual side of ones health & well-being.
The Ayurvedic approach to health therefore is holistic and considers the healing of mind, body &
spirit as essential to a person’s health. Ayurveda also reflects its heritage as part of the Vedas in
incorporating spiritual perceptions such as the law of Karma, death & rebirth and the evolution of
higher consciousness in humanity.
Ayurveda is made up of two Sanskrit words: Ayu which means life and Veda which means the
knowledge. To know about life is Ayurveda. Nevertheless, to cover the vast scope of Ayurveda fully,
it is necessary to interpret the significance of "Ayu" or spirit. "Ayurveda' in totality means 'Science
of life'. It incorporates all aspects of life whether physical, psychological, spiritual or social. What is
beneficial and what is harmful to life, what is happy life and what is sorrowful life; all these four
questions and life span allied issues are elaborately and unquestionably discussed in Ayurveda.
According to the ancient Ayurvedic scholar Charaka, "ayu" is comprised of four essential parts. These
are mind, body, senses and the soul.

1.1. AIM OF THE STUDY

The purpose of the studying cosmology of ayurveda is to understand how ayurveda originated
and how has it developed over the ages. It also includes study of ayurveda in spiritual and
medicinal aspects.

1.2. OBJECTIVE OF THE STUDY

1.2.a. To infer the origins and developments of Ayurveda describing how Ayurveda has
evolved in every multiplication.
1.2.b. To study evolution of Ayurveda over the point of time, which make us realize the
elements bearing alteration.
1.2.c. To build a relationship of Ayurveda with spirituality and medicine and understanding
its effect on the Ayurveda.
1.2.d. To interpret the architectural perspective of Ayurveda.

1.3. NEED OF THE STUDY

1.3.a. Spiritual Background of Ayurveda

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While it is not necessary to study the Vedas to understand and use Ayurveda, it is
significant to read the spiritual background of Ayurveda. The Buddhists have used
Ayurveda with their own spiritual background, as have the Jains and the Sikhs and
other groups in India and beyond. Even so all forms of philosophy of India share the
same basic principles that are in conference with the spiritual background of Ayurveda
as a whole. These can be summarised as follows: There is a fundamental truth or
reality, a state of pure consciousness or pure awareness that is beyond word and
thought, in which there is peace, bliss, compassion and liberation. To acomplish that
is the goal of all life.
Life is basically a land of suffering and this is done by the ego or the rule of
selfishness. The ego sets in motion a stream of action or karma that binds us to the
process of rebirth or transmigration in which is repeated sorrow. To eradicate this
suffering, it is necessary to negate the ego and silence the creative thinker, as the ego
is a part of the brain in its state of commotion. This involves going beyond fear, desire
and anger, the emotions that keep the mind most disturbed. For this to end certain
ethical values must be followed like truthfulness, humility and nonviolence. For this
aim the main practice is Yoga and meditation. This goal is not a personal goal, but part
of the liberation of all life and thusly should be done for the oneness and good of all
and not only for our personal welfare. A mental disorder or imbalance of the biological
humors in the body contributes to this disturbance of the intellect and thus harmonizing
the physical structure can contribute to this process of liberation.

1.3.b. Vedic Background of Ayurveda

The primary Vedas are the mantric texts of the Rig, Yajur, Sama and Atharva Vedas.
The “Rig Veda” or science of mantra gives the essential mantras or sacred chants of the
prophets, the basis of the Sanskrit language from which all later Hindu and Buddhist
mantras arise. Supposed to be the key to the vibratory structure of the universe at all
levels, the book of cosmic law. It is regarded by the Yogis to be the oldest book in the
universe and has passages that refer to dates before 6000 BC.The “Sama Veda” or
science of sound develops these mantras into musical forms for transforming the psyche
and the emotions. The “Yajur Veda” or science of action develops them into outer and
inner rituals or transformative actions, like the practice of Yoga and meditation. The
“Atharva Veda” adds supplementary mantras for the most diverse conditions, including
health and psychic protection. Because in the Atharva Veda actual mantras for treating
diseases occur, as well as names of plants used for healing purposes, most traditional
Ayurvedic texts relate Ayurveda primarily to the Atharva Veda. These different aspects
of Vedic knowledge are summarized in Vedantic texts, the Upanishads and the Bhagavad
Gita, which deal primarily with the knowledge of the self or pure consciousness. These
textbooks are better translations, easier to understand and more accessible to the modern
intellect.

1.3.c. Historical Development in Ayurveda

Ayurveda derived originally from the Rig Veda at the dawn of human history after the
ending of the last ice age some ten thousand years ago. It is part of the immemorial
wisdom of the race as passed down by the Himalayan Rishis. The Rishis were often
physicians and medicine were held in high regard in Vedic culture. Medicine was at the
origin of all human culture as it is the most basic form of social caring. One of the seven
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Rishis of the Rig Veda, Bharadvaja was responsible for the transmission of Ayurveda
from the kingdom of the Gods. However, at this time Ayurveda was not as clearly
differentiated from spiritual or psychic healing as in later times. Some maintain that this
early phase of Ayurveda became the foundation for most other forms of ancient medicine
and was the mother of all healing sciences of the ancient world from Greece to China.
Later in ancient times, in what was still largely a legendary era, the work of the great
Rishi Dhanvantri of Benares, served to establish Ayurveda further and he is however
looked back upon as the original sage or a deity of Ayurveda, through whose good will
and guidance Ayurveda can be learned. He is believed to be the avatar of Vishnu, the
divine force that protects and guides the universe and is identified with Kakshivan, one
of the famous Rishi of the Rig Veda.
Ayurveda continued to grow along with the culture of India and when the systems of
philosophy and the different schools of opinion arose, Ayurveda took on a more
specialized form. This we find in the see like the Charaka Samhita and Susruta Samhita,
which along with the Astanga Hrydaya have become the prime textbooks of Ayurveda
to the present day. Their main contents come from the pre-Buddhist era. The Medicine
Buddha was open as the primal teacher of Ayurveda by the Buddhists. The sage
Nagarjuna, who was an Ayurvedic physician, is in all likelihood the most significant
figure in Mahayana (northern) Buddhist tradition after the Buddha. He composed a
commentary on Susruta and developed many Ayurvedic alchemical preparations that are
still practiced today. Vagbhatta renewed the Ayurvedic approach, in his classic the
Astanga Hrydaya in about 500 AD.

2. COSMOLOGY OF AYURVEDA
Ayurveda uses the same basic terminology as the other Vedas, like Vayu, Agni and Soma. It
develops the original Vedic mantric knowledge on a physical and vital level for the treatment of
disease, promotion of longevity and evolution of physical immortality. As such, for its cosmology
philosophy and psychology it also relies upon the great Vedic spiritual science called “Samkhya”.
Samkhya literally means “the system of enumeration”.
All the Ayurvedic classics have chapters on the Samkhya system as the necessary philosophical
background and psychological structure for interpreting the mental and spiritual side of Ayurveda.
Therefore, to be able understand the deeper usage of Ayurvedic knowledge we need to have a good
grasp of the Samkhya philosophy. Samkhya is the underlying philosophy of the classical system of
Yoga. It is one of the six classical schools of Indian philosophical system. It was invented by the great
Rishi Kapila who is mentioned in Vedic literature, from the Rig Veda to the Bhagavad Gita. Even the
Buddha is supposed to have studied with the Samkhya teachers and his system of the five elements
and five skandhas (personality aggregates) has a lot in common with it. Traditionally the main
Samkhya text is the Samkhya karika (c 200 AD.), the exhibition of Samkhya of IshvaraKrishna.
Another important text following the Samkhya system is the Yoga Sutras of Patanjali (c 200 BC.).
At that time there were a number of different types of Samkhya, like the different systems of Vedanta.
While classical Samkhya is an idealistic and non-theistic, some of the other Samkhya systems, like
those of the Gita and Yoga Sutras are theistic.

2.1. STRUCTURE AND FUNCTION OF BODY

Universe as well as the human body is made up of five basic elements collectively
called 'Panch Mahabhootas'. These are Aakash (Ether), Vayu (Air), Agni (Fire), Aapa (Water)
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and Prithvi (Earth) that represent the solid, liquid, radiant, gaseous and etheric forms of matter
that make up the outer world of experience, including the physical body.
These elements work on both the gross and subtle levels and it is in only their perfect
forms that we feel in physical matter. The subtle elements or Tanmatra work in the mind at
the subconscious level and in the dream state. Earth on one hand, is a completely dense
medium that allows no action. Ether on the other hand is a completely subtle or receptive
medium that permits complete freedom of action. Between these two extremes are all possible
densities affording the complete range of experience and the materialization of all ideas.
The science of the five elements is probably the most significant factor in Ayurveda
and all other forms of ancient science like astrology and alchemy. It should be learned
carefully and studied regularly. Hence the elements themselves are likewise manifestation of
thoughts. They are different densities or fields of expression of different ideas:
1. Earth demonstrates the idea of solidity or stability, giving resistance in natural process.
2. Water manifests the idea of liquidity or flowing motion, allowing for life.
3. Fire manifests the idea of light allowing for perception and moving from place to place.
4. Air manifests the idea of subtle movement, manifesting ideas of direction, velocity and
change and giving the basis for thought.
5. Ether manifests the idea of connection, allowing for interchange between all material
mediums, communication and self-expression
Or to put it another way, ether manifests the ideas of space, air that of time, fire that
of light, water that of life and the earth that of flesh. Like the different lines and colours of an
artist, these are the different mediums necessary for the creative cosmic intelligence to express
itself.

2.1.a. Origin of the Elements

Ether is the original element. It derives from mind, which is a form of subtle
space and is its outer expression. Through movement, it becomes air, which is nothing
but the idea of motion inherent in the idea of space. Air through repeated movement
creates friction that becomes fire, which manifests the idea of illumination inherent in
the idea of movement. Fire through densification becomes water, which manifests the
idea of life inherent in the idea of illumination. Water as it coagulates becomes earth,
which demonstrates the idea of form inherent in the idea of life. Hence all the five
elements are derivations from the same basic etheric substance. They are all latent in
it like butter in milk.
One tenth of ether becomes air. One tenth of air becomes fire. One tenth of fire
becomes water. One tenth of the water becomes earth. The five elements are therefore
nothing but reduplicated ether.

2.1.b. Other Elements and Doshas

The sixth mandatory component of life is Atma (life spirit) without which life
ceases to survive. The human physical structure is built up of Doshas (Bio-humors),
Dhatus (Body matrix) and Malas (excretable products). Vata, Pitta and kapha known
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as the Tridoshas are physiological entities of the body, which are responsible for
carrying out all the functions of the physical structure. Dhatus are the structural entities
of the torso. These are Rasa (Plasma), Rakta (Blood cells), Mamsa (Muscular tissue),
Meda (Fatty tissue), Asthi (Bony tissue), Majja (Bone marrow) and Shukra (Hormonal
and other secretions of genital). Agni (Metabolic fire) is in thirteen different forms and
carries out the whole metabolism of the body. The waste products of the body, which
are excretable, are produced in the body as by-products of metabolism. These are
known as malas, which include Pureesh (faeces), Sweda (sweat) and Mutra (urine).
All biotransformations within the body occur through Srotases (body channels), which
are the sites for the action of Agni.

2.2. CAUSES OF ILLNESS

According to Ayurveda, the imbalance of the three doshas of Vata, Pitta and Kapha is
the immediate cause of all diseases. External factors like weather changes, or internal factors
like wrong emotions, can trigger these imbalances. The Ayurvedic perpective of disease
primarily stresses internal causes that can be managed by right living practices and corrected
by natural healing methods.
Charaka points out the factors responsible for keeping a soul free from disease. He
states that one who follows a wholesome diet and life regimen; who puts down into natural
processes only after their proper consideration; who is unattached to the pleasures of the
senses; whose thought, words and deeds are happily blended; whose mind is manipulated and
is possessed of knowledge, austerity, and the love for meditation; such a person seldom gets
afflicted with disease. If we act contrary to these principles, the doshas become aggravated
resulting in various health problems.
The three doshas are disturbed by shifts in the elements due to season, inappropriate
diet as to those seasons, inappropriate diet as to one’s own balance, inappropriate diet in
general, non-beneficial behavior and lifestyle. Their imbalance initiates pathological changes
such as the build up of toxins. In Ayurveda, the etiology of the disease is described in two
broad categories: General factors common to all diseases, and specific factors behind
particular diseases. Another factor behind disease occurs from the natural effect of time and
the aging process.

Common Causes For all Diseases

2.2.a. Role of the Senses

The Five Sense Organs – Pancha Jnanenindriyani. These are the potential for
the mental experience of the outer world and are latent in all mentalities. They become
differentiated and sensitized through the process of evolution. They Are:

1. The ears, the sense organ of sound for the element ether (space).

2. The skin, the sense organ of touch for the element of air.

3. The eyes, the sense organ of sight for the element of fire.

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4. The tongue, for the sense organ of taste for the element of Water.

5. The nose, the sense organ of smell for the element of earth.

Subtle or inner forms of these organs also exist beyond the limitations of the
physical body and their action gives an extrasensory perception. These sense organs
of knowledge are receptive only, not expressive. Their activity is through the
corresponding organs of action. Sensory contacts are of four types: Excess, deficient,
inappropriate and optimal.

All of us have experienced how noise can disturb not only the mind but also
the body. Just as sounds that are too loud can damage health, the same is true of
harmful exposure to the other sensory qualities of sight, taste, smell, and touch. An
excess of sensations disturbs the mind and leads to wrong actions and dietary
indiscretions.

2.2.b. Wrong Use of the Will

The second main factor in the disease process is a volitional transgression or wrong use
of the will. It is called Prajnaparadha, which means “failure of intelligence or crime
against wisdom”, referring to human weakness by which we continue to perform
wrong actions even after we have known them to be harmful. Wrong use of the will
relates to causes from within our psyche that result in defective, excessive or perverted
actions of body, speech and mind.

2.2.c. Misuse of the Body

Keeping up the proper and timely release of our natural functions ensures health,
while their misuse causes disease. The misuse of bodily functions occurs mainly
through either suppression or through forced excitation of our instinctive urges, what
modern psychology calls repression or indulgence. According to Ayurveda, we should
not unduly suppress our natural urges but should attend to them attentively as they
naturally arise. If we suppress them, we derange and weaken the life-force (Prana) and
make our natural impulses toward a healthy function to be impaired. Nor should we
artificially excite our urges through the pursuit of self-indulgence. We should seek
wholesome sensations and avoid those that are artificial or extreme.

2.2.d. Misuse of the Mind

Like the consistency, the brain has its right and timely functions that must be
maintained for health and well-being. We should train and exercise our mind through
regular concentration, reflection and meditation. Wrong actions of the mind bring
about wrong actions of the physical structure and eventually result in disease. The
mind gets disturbed owing to an increase in agitated (Rajasic) and dull (Tamasic)
qualities in the intellect, like wrong imagination or lack of attention. This causes the
development of fear, grief, anger, greed, infatuation, envy and other negative emotions
which imbalance both the body and the mind. To counter this, we should develop
Sattva (clarity, contentment and peace) and avoid distraction and laziness.

2.2.e. Abuse of Speech

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Abuse of speech refers to using language that is insinuating, untrue, untimely,

quarrelsome, unpleasant, incoherent, harsh or abrasive. This not only harms others,
but also sets up negative energy patterns that harm ourselves as well. In short, any
willful disregard for the natural condition and the right usage of things, followed by
improper action or misconduct, is known as volitional transgression. Hence, one
should apply caution and not indulge in overuse or misuse of any function related to
mind, body and speech.

2.2.f. Effect of Time

The effect of time, or the instinctive movement of change and transformation, is

another cause of disease that no one can avoid. No one can escape the effect of
seasonal changes and variations governed by the time factor from birth to death.
Normal as well as abnormal seasonal changes affect the doshas, the psyche and the
durability of physical structure.

Likewise, each individual must confront the natural process of aging. There are
diseases that naturally occur through the process of growing old, especially chronic
disease like arthritis. Although to minimize this certain methods like seasonal
regimens and rejuvenation therapies are prescribed, one cannot avoid this altogether,
nor should one attempt to.

2.3. DIAGNOSIS IN AYURVEDA

2.3.a. Ashta Sthana Pariksha

1. Nadi Pariska is given foremost place.
2. Mootra pariksha.
3. Mala pariksha.
4. Jihvu parisksha - tongue examination for its colour, movement, shape and taste
sense etc.
5. Srotra - ear and capacity for hearing.
6. Sparsa-skin for sensation of touch and lusture, colour, temperature etc - these two
are to be examine for their proper or impaired functions and for finding out signs of any
obstruction, inflammation, wounds, change of colour etc.
7.Dirg and Caksu-the eye is to be examined not only for its proper function but for
change of its normal lusture colour for oedema, discharge for deviation of the eye ball,
retraction or tightness of lids for dilation or constriction of the pupil etc. it may also
indicate physical diseases and mental unrest, or moods of the person.
8.Akriti-the Facis- The patient’s face may be observed for expression of emotional
upset-grief, rage, worry, fatigue, anxiety, elation or depression; physical changes-pallor
or plethora, cynosis, jaundice, leanness, plumpiness, puffines etc.

2.3.b. Ten fold examination of a patient

Diseases of a patient is not our only concern. For successful diagnosis and treatment,
the examination of a diseases (vikrtitah or roga parisksa) is to be made in the background
of nine other relevant points rogipariksa - prakrtyadi pariksa or atura partksa. They are-

1.Prakriti constitution
2. Sara-Dhatu-which is of best quantity and top vitality.
3. Satwa-Temperament Strong or Fickle mind.

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4.Samhanana-Strong build or loose flabby - weak body.

5.Pramana-measurement of checking proper development of body in height, weight and
girth.
6.Abyavarharana Sakti.
7.Jarana Sakti-capacity of eating and digestion of food
8.Vyayama Sakti-or Bala capacity for physical endurance and work.
9.Vayas or age- immature-young age.Madhya, mature fully developed youth, adult, or
Vrddha declining old age.

These form the background for a disease to take a sever course or a mild course i.e.
the relation position of the patient’s inherent strength and stability and severity of the
attack of a diseases.

2.4. MODES OF TREATMENTS

There exists eight divisions of Ayurvedic therapeutics, namely Kayachikitsa (Tntemal
medicine), Shalya (Surgery), Shalkya (Otorhinolaryngology and Ophthalmology), Kaumr
Bhritya (Paediatrics, Gynaecology and Obstetrics) Agad tantra (Toxicology). Rasayana
(Gerentorology), Vajikaran (Aphrodisiacs) and Bhoot Vidya (Psychiatry).
The principles of treatment are Shodhan (purificatory), Shaman (palliative and
conservative), Nidan parivaqan (avoidance of causative and precipitating factors of disease)
and Pathya Vyavastha (do's and don'ts regarding diets lifestyle). Shodhan therapy includes
Vamana (medically induced emesis), Virechana (medically induced laxation), Vasti
(medicated enema), shirovirechana (administration of medicines through nose) and
Raktmokshan (Blood letting). These therapeutic procedures are collectively known as Panch
karma. Before executing Panch karma treatment Snehan (olation) and Swedan (getting
perspiration) are to be employed first.

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3. AYURVEDA IN INDIA THROUGH AGES

Ayurveda is not a stagnant science. It was developing throughout its history, even though
there were periods of rapid progress and comparative stagnation. Throughout the history, its
propagation was mainly through academic tradition, even though familial tradition also co-existed.
Ayurveda has interacted with diverse medical systems from time to time and this interaction has also
facilitated its growth.
Harappa, Indus Valley Civilization, which arose around 3000 B.C. and lasted for perhaps
1500 years, gave direction to the Vedic civilization. The Aryans brought with them Vedas, their
ancient book of wisdom and sacrificial ritual. The Vedas took on their current form at some point
during the second millennium B.C. Ayurveda is the Upveda or accessory Veda, to the Atharvaveda.
The Atharvaveda differs in subject matter for the other three Vedas (the Rigveda, Yajurveda and
Samaveda), being basically a manual of magic. Both Atharvaveda and Rigveda contain a lot of
reference about drugs, anatomical terms, names of diseases, surgical procedures and therapeutics
measures. From the most immature of the Vedas, the Atharvaveda developed Ayurveda. At the turn
of the first millennium B.C. the treatise now known as the Charaka Samhita, the first and still most
important of all Ayurveda texts appeared.
Ayurveda gained its identity as a separate discipline in the post Vedic period. During this
period the major Ayurvedic treatise known as Samhita was written (Samhita is a compendium).
During the Samhita period scientific conceptualisation of popular knowledge and organization of
scientific medicine was coined. Samhita period was followed by Sangraha period. Sangraha is a
compilation. This period produced a good number of classics and commentaries of former work.
Sangraha period also produced various Ayurvedic dictionaries. Indian culture entered its golden age
during this period and learning flourished. By the sixth century B.C. a University was established in
Takshashila in Rawalpindi. One of the Takshashila products was Jivaka, the royal physician of King
Bimbisara of Magadha, who was appointed by the King to personally monitor the health of Gautama
Buddha and his followers.
Ayurveda medicine was already extensively developed by the time of Buddha. The Buddha,
who taught compassion for all beings, supported both the study and practice of the medical speciality.
In the third century B.C. Asoka, the emperor of most of North India became a convert to Buddhism.
Motivated by compassion for all sentient beings, Asoka built charitable hospitals for both humans
and animals throughout his realm. In the fourth century A.D. three more famous Ayurvedic texts
appeared. Astanga Sangraha probably in the sixth century and Astanga Hrydaya about a century later
are both ascribed to Vaghbhata. In the eighth century Madhava Nidana, a treatise on diagnostics
appeared. The Buddhists, who supported all forms of learning, set up the most famous university
Nalanda, to teach Buddhism as well as Ayurvedic medicine along with other subjects.
The Golden age ended when Mughals invaded Northern India between the tenth and twelfth
centuries. At that time Buddhism had developed in entire Northern India and monks went to
neighbouring countries like Nepal, Sri Lanka and Tibet where Ayurveda had first penetrated along
with Buddhism. The arrival of Mughals brought their own medicine, the Unani Tibbia, to India. While
India's Muslim rulers tendered to support Unani, Ayurveda also flourished. During the sixteenth
century Akbar, the greatest Mughal emperor and a remarkable enlightened ruler, personally ordered
the compilation of all Indian medical knowledge under the guidance of his finance minister Raja
Todar Mal.

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During the colonial period Lord McCauley ordered that English Medicine should be
exclusively encouraged in all areas governed by the East lndia Company, and the Eastern Systems
were actively discouraged. During the 19th century lndian political climate was boiling with the
National movement. The interest in Indian art and science was reawakened and Ayurveda began a
gradual renaissance. Today it is one of the six medical systems in lndia that are officially recognized
by the governmnent. The others are Allopathy, Homeopathy, Naturopathy, Unani, Siddha, Yoga
Therapy and Amchi system of medicine.
The Independence of India had its impact on Ayurveda too. Ayurveda was hailed as Indian
Medicine and government promoted its development. A large number of Ayurveda colleges, hospitals
and dispensaries were established. Modern anatomy and physiology and surgery were incorporated
in the books written during this period.
India's independence had marked the emergence of new legislation and new government
policies. A large number of commissions were appointed to evaluate the status of Ayurvedic practice
and education. The central government has also constituted Central Council for Research in Ayurveda
and Siddha. The council holds nearly a hundred units conducting Ayurvedic research. Ayurveda
departments were set up under the central and state governments. Governments started Ayurveda
University and colleges, and allotted financial grants to Ayurveda colleges in the private sector as
well. Manufacture and sale of Ayurvedic drugs were also brought under the law. Approximately
eighty percent of Indian population utilise Ayurveda for their medical care. In independent India
Ayurveda practice gradually shifted from one institution to a more complex multi-faculty institutions.

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4. SYSTEMATIC DEVELOPMENT OF AYURVEDA

We shall next consider the period when systematic development can be supposed to have
taken place. This era is associated with a few illustrious names, the first of whom is Agnivesa. The
Samhita written by him, which is a classic which has survived to this day has been made available to
the world by Charaka, a redactor. Historically, it would appear that during Charaka’s time the
Agnivesa Samhita has fallen into disuse or partly perished, and Charaka undertook the great task of
restoring the work, filling up the gaps and re-writing the parts of the work, which had become obscure.
This will be evident from the subscription to each chapter in which the author states that he has redone
the chapter (Pratisamakrita). The work has undergone a further revision by one Dridabala: at least the
last 17 chapters devoted to Chikitsa and the whole Kalpa and Siddhi stanas have been re-written by
Dridabala as stated in the colophon of each chapter.

4.1. CHARAKA SAMHITA

"The three—body, mind and soul—are like a tripod, the world stand by their
combination; in them everything abides. It is the subject matter of Ayurveda for
which the teachings of Ayurveda have been revealed."
~ Sutrasthana of Charaka Samhita, Ayurvedic text. (1.46-47)
The Charaka Saṃhita is an early Ayurvedic encyclopedia of medicine. Of the three
surviving ancient great treatises of Ayurveda, to wit, the Charaka, Sushruta, and Vagbhata,
Charaka are believed to be the oldest and the most important ancient authoritative writings
on Ayurveda. Along with the Sushruta Samhita it is an important source of medical and life
understanding and medicine practice in antiquity.

Charaka Samhita explains the logic and philosophy on which this system of medicine
is based. According to Charaka, science is dependent upon a quality of the intellect that
enables it to perceive phenomena brought into existence by a multiplicity of causes. Much of
this treatise is in the form of a symposium wherein groups of Ayurvedic scholars take up a
series of topics for discussion. This gives indication that the science of Ayurveda is a product
of constant verification, fine-tuning and authentication by an active community of physicians.

It concentrates on the branch or section called kayachikitsa (internal medicine). This

is largely the theory of the internal fire or the digestive function of the physical structure - or
internal medication, in innovative terms. From a larger perspective, this study presents a
certain value of consciousness as it feeds the impression that life is essentially a field of
intelligence and pure knowledge. Charaka lays emphasis on health and longevity, to strike a
balance between one's corporeal and spiritual being, a reason why it goes into detail into the
diagnosis of a disease's origin.

Its language was written in Sanskrit in poetic format, with meter and melody. Poetry
was known to serve as a memory aid. The valuable information in this work is scattered over
thousands of sutras or verse statements in the manuscript. In ancient times this style helped
aspiring students to memorize the sutras. Charaka Samhita's extant text has astanga sthana
(eight sections), totaling 120 chapters containing 8,400 metrical verses, which are often
committed to memory by modern medical students of Ayurveda. Seventeen (17) chapters of
Cikitsa sthana and complete Kalpa sthana and Siddhi sthana were added later by Dridhabala
(5th century).

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The Charaka Samhita starts with Sutra sthana which deals with the basics and basic
precepts of Ayurveda medicine practice. Unique scientific contributions credited to the
Charaka Samhita include a rational approach to the causation and cure of disease, and
introduction of clinical examination's objective methods. The eight chapters are:

1. Sutra sthana (30 chapters)

2. Nidana sthana (8 chapters)
3. Vimana sthana (8 chapters)
4. Sarira sthana (8 chapters)
5. Indriya sthana (12 chapters)
6. Cikitsa sthana (30 chapters)
7. Kalpa sthana (12 chapters)
8. Siddhi sthana (12 chapters)

Charaka followed the Atreya School of Physicians, which predominantly deals with
treatments through internal and external application of medicine. Its focus is on healing the
body, intellect and soul of a patient in a minimally invasive manner, hence, the emphasis
placed on the diagnostic portion of the discussion, as well as on the timing and manner of the
collection of medicinal plants.

4.2. SUSRUTA SAMHITA

Equal in importance to the Caraka Samhita is another treatise called Susruta Samhita.
This work deals with surgical diseases, and diseases of the special organs such as the eye, ear
etc. Just as by tradition Caraka Samhita is ascribed to Atreya Punarvasu. Susruta Samhita is
ascribed to Dhanvantari Susruta has recorded the precepts of this puranic personage
Dhanvantari, just as Agnivesa has recorded those of Atreya Punarvasu. The Dhanvantari of
puranas is said to be one of the avatars of Vishnu. A historical personage by name Divodasa
is also known as Dhanvantari, being an incarnation of Dhanvantari of Puranas. It is more
likely that the name of Dhanvantari was given to Divodasa of Kasi who was a celebrated
physician Susruta Samhita like the Samhita of Agnivesa, has undergone recensions. It is
generally believed that the famous rasarcharya, Nagarjuna, re-edited the book and that the
Utterasthana, the last portion of the book, was completely written by him. This theory is
based on Dalhana’s statement in his commentary that Nagarjuna re-edited (Pratisamskarna).
There is also an ambiguous reference from wich some critics have inferred that originally
Susruta samhita consisted of only five cantos, and the sixth is a later addition.
While enumerating the contents of the chapters and the cantos. Susruta mentions only
120 chapters in 5 cantos. There is no reason why he should have restricted himself to these
numbers if the work really consisted of 180 chapters in 6 cantos. The 66 chapters in
Uttarasthana are therefore evidently later additions by another author just as the last 17
chapters of Caraka samhita are additions by Dridhabala. The work was intended to be a
inclusion of medical diseases would appear to be inconsistent with this purpose. It is true that
in ancient systems of medicine, surgical and medical diseases were not divided into water-
tight compartments, as they are found today. All the same, there was some specialization;
Caraka remarks in many places; “Hereafter, hand the patient over to the Surgeons”. It is
therefore quite possible that the sixth canto, which deals mainly with medical diseases and
diseases of the eye, was not the work of Susruta, but was added to the Samhita by Nagarjuna.
The age of Susruta is not known. It is generally believed that Susruta lived sometime around
600 B.C. Susruta Samhita could have undergone several revisions, the last of which was
attributed to Nagarjuna Rajatarangini places him in the 3rd century B.C. The identity of

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Nagarjuna is also shrouded in antiquity. There appears to have been a number of physicians
and alchemists with the name Nagaruna.
4.3. ASTANGA SAMGRAHA AND ASTANGA HRIDAYA
Next in the chronological order appeared another classical work, Vagbhata’s Astanga
Samgraha.. It is composed in a combination of verse and prose form. It was written by
Vagbhata around the 7th century AD. It is predominantly based on the teachings of Charaka
and Susruta Samhitas though it also gives its own views on different topics. Commentaries
on Astanga Samgraha were written by Arunadatta about 1220 A.D. and by Hemadri a few
decades later.
Astanga Hridya Samhita is divided into sutra , nidana, sharira, chikitsa, kalpa, and
uttara sthana, and was also written by Vagbhata. It contains 120 chapters and the author
quotes Charaka, Susruta Bhela, Nimi, Kasyapa, Dhanvantari and other earlier authors and
their works; the chief source, however, is Astanga Samgraha.
Astanga Samgraha and Astanga Hridya, particularly the latter, indicate advancement
in knowledge over the two samhitas of Charaka and Susruta. This is particularly noticeable
in the new drugs and some of the new surgical procedures that have been introduced. These
treatises of Vagbhata were extensively used and, in fact, they overshadowed the earlier
samhitas to the extent that some portions of them were lost never to be recovered.
Rug Vinishchaya
Rug Vinishchaya, Madhavakara's famous treatise, is written in simple language and style. It
is easily understandable by ordinary physicians and became very popular and came to be
known as Madhava nidana or simply Nidana. It specializes in the diagnosis of the diseases.
The order in which it describes the causes, symptoms and complications of the important
diseases sets an example for the future authors such as Vrinda, Vangasena and
Chakrapanidatta. Its description of diseases shows a significant advancement compared with
that of Charaka and Susruta Samhita
Siddha Yoga
Vrinda composed Siddha Yoga probably around 1000 A.D. This treatise is a medico-
chemical work which incorporates some of the material from Charaka, Susruta, Vagbhata,
Madhavakara and Nagarjuna. This became very popular. A commentary called Kusumavali
was written on it by Sri Kanthadatta around fourteenth century A.D. The commentator states
that Sidha Yoga makes particular mention of the diseases prevalent in western India ; may
be Vrinda belonged to that region. Siddha Yoga is in the nature of a samgraha and follows
the methods of Vagbhata and others and gives a survey of the classical method of treatment.
This is the first large treatise dealing with the prescriptions ; in it Vrinda prescribes mercury
for internal use. Siddha Yoga of Vrinda was considered to be very important treatise.
Rasaratnakara
Rasaratnakara deals with the preparation and use of metallic compounds, more particularly
of mercury (rasa). It describes certain recipes in which vegetable or animal products are used
to transform other metals into compounds which look like gold and could be passed off as
gold. These compounds, particularly of mercury, were prepared and used in order to make
the body undecayable and strong.

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5. OPINION SURVEY
Concerning Ayurveda, two main opposing positions can be observed: (a) supporters of
“scientific” Ayurveda state that it has always been an empirical medical system in which religious
and spiritual speculations are mere interpolations, alien to the system, or (b) supporters of
“traditional” Ayurveda state that religious and spiritual elements have always been integral
components of Ayurveda.
It is hypothesized that spirituality might be a main attractor for the increasing popularity of
Ayurveda; however, there is still little scientifi evidence regarding the inflence of religious and
spiritual elements on the diffsion and implementation of modern hybrid forms of Ayurveda.
In order to explore the general role of religion and spirituality specifically within the field of
Ayurveda, a new questionnaire was developed. While existing questionnaires, for example, the
Spiritual Perspective Scale ,the S-PRIT, the FACIT-Sp , the Spiritual Well-Being Scale, Aspects of
Spirituality, the SpREUK, the Health and Religious Congruency Scale and others would be useful
for further analysis, the objective of this pilot survey was to focus on the specificities of the complex
field of Ayurveda in a western setting, leaving the definition of spirituality as open as possible.
Spirituality and religion were thereby not used as analytical but as emic (ethno) categories. This
questionnaire was distributed among patients accessing and therapists offering Ayurveda in German-
speaking countries.
The final version of the questionnaire included a section for sociodemographic baseline data and
50 questionnaire items. The majority of the items are scored on a 5-point Likert scale ranging from
“total” disagreement to “total” agreement.Overall 300 questionnaires were distributed (120 in private
practices, 130 at the International Ayurveda Symposium in Birstein, and 70 through direct contacts
of the corresponding author). 140 completed questionnaires were returned, exactly (and coincidently)
70 from patients and 70 from therapists (53 from private practices, 45 from the 7th International
Ayurveda Symposium in Birstein, and 42 from professional contacts of the corresponding author).
Following the sociodemographic background, the results of the questionnaire will be summarized in
order of the respective hypotheses.
Parts of the results are presented as pooled data from patients and therapists wherever there is no
significant difference between the two groups.
TABLE 1: Characterization of Ayurveda by therapists and patients
Ayurveda is a... Therapists Patients Total

Health doctrine 67 (100%) 69 (100%) 136 (100%)

Medical system 66 (97.1%) 57 (91.9%) 123 (94.6%)
Philosophical system 54 (87.1%) 37 (71.2%) 91 (79.8%)

Science 60 (92.3%) 53 (93.0%) 113 (92.6%)

Religious doctrine 16 (30.8%) 18 (36.0%) 34 (33.3%)

Religion 7 (14.0%) 4 (8.5%) 11 (11.3%)

Spirituality 47 (75.8%) 39 (69.6%) 86 (72.9%)

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Esoterism 7 (13.7%) 5 (9.8%) 12 (11.8%)

Philosophy of life 39 (73.6%) 34 (66.7%) 73 (70.2%)

100% of all participants (valid cases) consider Ayurveda to be a health doctrine, 95% to be a
medical system, and 93% to be a science. 80% relate it to a philosophical system (87% among
therapists, 55% among patients), while 73% of all respondents consider Ayurveda to be a form of
spirituality. However, only 11% consider Ayurveda to be a religion (Table 1). 76% believe that
Ayurvedic therapists have functions related to spiritual guidance (therapists 79%, patients 73%).
Though a majority (93%) of respondents consider Ayurveda to be a science, only 28% think that
Ayurveda is scientific in a modern western sense. 59% see Ayurveda as a complement to modern
medicine, while more than 25% think that it should be used exclusively. Only about 30% state that
Ayurveda should be analysed through scientific studies (therapists 29%, patients 32%). However,
76% think that medical aspects of Ayurveda are more important than religious and/or spiritual aspects
(therapists 74%, patients 78%). 25% consider schooling in modern medicine to be a negative
influence on the religious and spiritual characteristics of the Ayurvedic therapist.
TABLE 2: Factor analysis of participants’ characterization of Ayurveda.
Variables Factors
Ayurveda = spirituality? 0.8
Ayurveda = philosophical system? 0.8
Ayurveda = way of life? 0.7
Ayurveda = religion? 0.8
Ayurveda = religious doctrine? 0.7
Ayurveda = esoterism? 0.7
Ayurveda = medical system? 0.8
Ayurveda = science? 0.6
Ayurveda = philosophy of life? 0.6
Ayurveda = complement to modern medicine? 0.8
Ayurveda = closed medical system, which does not require a
combination with western medicine? −0.7
Ayurveda = scientific in a modern western sense? 0.5

The 12 variables in Table 2 could be reduced to 4 different factors: (1) factor 1 comprises the
variables designating Ayurveda to have a spiritual nature, to be a philosophical system, and to be a
way of life; (2) factor 2 accounts for the correlation that it is a religion, a religious doctrine, and
esoteric; (3) factor 3 sees it as a medical system, a science, and a philosophy of life; and (4) factor 4
pulls together the perceptions of Ayurveda as a complement to modern medicine and as scientific in
a modern western sense (Table 2).

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65% of respondents believe that Ayurveda can be expediently practiced in the West, detached
from South Asian culture, religion, and philosophy. At the same time 66% believe that Ayurvedic
experts from South Asia should participate in teaching the medical system (which actually occurred
in 87% of the cases). Almost 50% of the participants are convinced that Ayurvedic schooling should
include at least one study visit to South Asia. 71% have the opinion that Ayurveda thera-pists should
educate their patients in fundamental concepts of Ayurveda during the therapy. 50% of the
interviewees think that basic knowledge about South Asian culture is important for patients. 61%
agree with the statement that Ayurvedic therapists should sympathize with South Asian culture,
religion, and philosophy, while 67% feel attached to South Asian culture, religion, and philosophy
(80% among therapists, 55% among patients). 70% of the participants (therapists 73%, patients 67%)
think that following an Ayurvedic lifestyle attitude is important, while 57% actually practice such a
lifestyle (therapists 69%, patients 46). A majority of the respondents feel well acquainted with the
concepts of reincarnation, karma, migration of the soul, nirvana, attachment, atman, brahman,
enlightenment, and Buddhism. 30% of the interviewees think that exact knowledge of the precise
meaning of certain Ayurvedic Sanskrit terms is important, while 61% of the therapists assert that they
actually have such knowledge. 54% think that an Ayurvedic apprenticeship for European Ayurveda
therapists should last at least 2 years.

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6. CONCLUSION
The above mentioned Literature studies and case studies suggest to understand the proper aim of
development of Ayurveda. It brings in light the following studies:
 Ayurveda has many faces, Ayurveda can be interpreted in many different contexts of
spirituality, medicine, and literature.
 Ayurveda has originated from the vedas. Ayurveda is combination of Rigveda and
Atharvaveda.
 Ayurveda treatment depends more on the nature, and its treatment centres needs to carefully
designed to heal completely.
 Ayurvedic treatments are recognised world wide through the written texts of Charaka
Samhita, Susruta Samhita and Astanga Samgraha.
 Ayurveda is not religious as its is considered to be, ayurveda is more of a medical science and
many consider it to be spiritual. Less involvement of religious context in ayurveda makes it
more accessible to every religion.

6.1. DESIGNING WITH PANCH MAHABHOOTA’S

The entire cosmic creation begins from the point of the Pancha Bhutas or the
5 elements. They are Earth or Prithvi, Water or Jal, Fire or Agni, Air or Vayu, Ether or
Akash. These five elements contain five characteristics. They account for the five
faculties of Shabda(sound), Sparsha(touch), Roopa(sight), Rasa(taste), Gandha(smell).
WHY ARE THE ‘FIVE ELEMENTS’ AN IMPORTANT FACTOR?

All these ‘five elements’ sustain life on the planet and are neutral, unbiased
and impartial to us – yet we cannot control them. There is an invisible and constant
interaction between these elements. In an open field these elements operate freely and
are in equilibrium. However, when a structure is placed in this field, the equilibrium is
affected because these elements act for or against each other to create either harmony
or disharmony. If there is disharmony, then the equilibrium needs to be restored so that
the cosmic energy flows harmoniously.Living things – animals, insects, birds, plants
and humans have for centuries manipulated the 5 elements to create comfortable
dwellings or environment, as explained below.

Animals, Birds, Insects, Plants – have natural defenses against a wide variety
of unfavourable climates. They adapt their body size, shape or temperature to adjust
with the hostile climate. But some creatures like termites, birds, ants not only adapt to
nature, they seek to create a comfortable living environment by building a suitable
home.

Humans- Similarly, for centuries, man has manipulated the five elements to
build comfortable houses even in the most hostile environments. For example, in the
Desert, where the heat of the Sun (Fire) can make it impossible to live, man has built
houses with internal courtyards (Space), thick walls (Earth), slit windows (Air) and
water bodies and fountains (Water) to cool the house by ensuring good ventilation and
flow of air, just like the termites mentioned above. But unfortunately today, man gives
precedence to the appearance and size of his house as his social position and personal
ego are more important. In the process he has forgotten to manipulate the elements to
create a naturally comfortable, airy house. To create comfort he is forced to use gadgets

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like Fans, Air Conditioners, Heaters etc which consume so much of energy and are
believed to be unhealthy too.

To achieve the balance of Panch Bhootas each element needs to be placed in

proper direction to make the site harmonious with nature. The element placement is as
follows-

Water -Water is associated with conception of new ideas, thoughts, healing energy,
restoration of health etc. Water dominates the North direction in buildings. When water
is in a balanced state in a building, it induces a spiritual and philosophical attitude to
life. For eg -placement of water sources like wells, water tanks etc in the North direction
gives maximum advantage.

Air-Air represents growth and is associated with movement, joy and happiness. Air
dominates the East direction. When air is in a balanced state, it induces courage and pe
rseverance to achieve your goals. For eg-placement of doors, windows etc should be in
the East or North east direction to get maximum benefit

Fire-Fire is the driving force behind all life processes and South is the direction of
fire. When it is in a balanced state, it induces power, confidence, fame recognition and
money. For eg-geysers, fireplace and kitchen in the South/South east direction would
provide maximum benefits.

Earth-Earth represents stability and balance and dominates Centre and Diagonal
directions. When it is in a balanced state, it induces stability and a feeling of peace and
harmony. for eg-Since earth is connected to all five senses of the human body, sleeping
with the head towards the south helps us to draw maximum positive energy from the
cosmos.

Space-Space represents expansion and enhancement and dominates the Western

direction. When it is in a balanced state, it induces knowledge and awareness to
understand new and creative ideas. For eg- the Brahmasthan or the central portion
should be built in such a way that light enters its centre and it should always be kept
open. Since these five elements are related to our five senses taste, smell, hear, touch
and sight the aim of Vastu Shastra is to enable a perfect construction and to correct the
internal and external imbalances and ensure a peaceful and stress free life.

6.2. LANDSCAPE DESIGN IN AYURVEDA

Research shows that rehabilitative structures and procedures enhance both the
physical endurance and the physical well-being of body. Interaction with a natural
environment has a positive effect on feeling of physical sturcture, which in turn has a
salutary effect on their physical health. In addition to anecdotal evidence, there are
theoretical and practical studies illustrating the positive effects of interaction with nature
on blood pressure, cholesterol levels and stress-reduction. Natural environments in
health care facilities contribute to social integration by providing spaces for social
interaction and support; evidence indicates that they significantly help increase access
to social support for patients, families, and staff.

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Healing gardens-
Gardens which serve as safe and meditative environments for healing and
recuperation date back to the medieval period, and have traditionally been features of
hospitals, hospices, rehabilitation centers, and nursing homes. The wide range of
activities related to healing gardens may be passive or active: looking at the garden from
a window, sitting, eating reading, doing paperwork or taking a nap in the garden, prayer
and meditation, walking to a preferred spot, gardening, exercise and sports, and
children’s play. The gardens are conducive to stress relief, relieving physical symptoms,
and enhancing the feeling of well-being of hospital staff and patients.
Meditation gardens-
This type of quiet garden is designed with a central focal point to help patients
concentrate and relax as part of the healing process. It is a space for quiet contemplation,
removed from distractions and private – that is, not visible from other indoor spaces.
Meditation gardens are labeled as such and purpose-designed, and their layout is usually
simple and minimalist, comprising, for example, a circle representing life, a square
symbolizing order, or symbols such as the Celtic knot, which represents travel. They
usually have a lawn and/or a comfortable seating area with a focal point, typically a
water feature, to encourage meditation. The vegetation should provide cool colors such
as violets, blues and greens, rather than bright, warm or contrasting colors
Edible gardens-
A healing garden is developed to a new dimension for herbs, fruit plants and
vegetables to be grown together with the usual planted vegetation in an easily accessible
space. This “edible garden” is simple and balanced, but designed in a repeating pattern
with wandering paths demarcating public and private spaces . The annual vegetation is
favored over perennials; and the garden features a large number and variety of plants,
such as, for example, Nasturtium, the flowers of which are beautiful and can also be
eaten and used for medicinal purpose.
Bioenergetic landscapes-
Bioenergetic landscapes – reduce stress and restore healthusing electromagnetic
properties of plants. All plant species have therapeutic properties used since ancient
times as alimentary medicines. Today it is possible to choose and use also the peculiar
electromagnetic properties of plants for our benefit. Bioenergetic Landscapes is a new
method allowing us to create particular interactions among plants and the
natural and artificial magnetism of the place, measuring afterwards the positive effects
on each organ of human body. While designing a Bioenergetic Landscape Garden, it
involves using Lecher Antennae to identify and measure the specific energies of the
environment and the plants and use those with the most favourable properties for the
body, by planting them in particular positions of the garden. This can greatly
increase the area covered by their beneficial electromagnetic properties, using the best
biological qualities of each species, amplified and spread in the environment by
particular waves of the natural electromagnetism.

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6.3. IMPORTANCE OF RELIGION IN AYURVEDA

For Ayurvedic patients and therapists, spirituality, religion, and principles of
modern science are not in conflct. For them, Ayurveda contains aspects of spirituality,
religion, and science at the same time. While spirituality is seen as a very important
aspect, which also inflences the daily life of therapists and patients, the medical
dimension of Ayurveda is still seen as the most important one and does not exclude the
simultaneous use of modern medicine for the majority. The composition of Ayurvedic
characteristics that is expected from the majority of those participants could be
interpreted as a curiosity for novel things and at the same time as an expression of
uncertainty and discontent with prevailing structures. Frustration with modern medicine
is less important in the decision to use Ayurveda than, for example, the inclusion of the
spiritual dimension. An “enchantment of the world,” a concept often mentioned in CAM
contexts, is supposed to help overcome the separation of matter, mind, and soul. Next
to scientific knowledge, spirituality stands on equal footing. Religion in a classical sense
seems to take a back seat in favour of spirituality.

6.4. PLANNING CONSIDERATIONS ACCORDING TO AYURVEDA

Acharya Charaka has explained that kuti (health resort for rejuvenation
therapy) should be prepared in the north-east direction of the nagar (town). Acharya
Charaka has mentioned that collection of medicinal plants should be done from the land
of north direction. Medicinal plants of north direction are more potent than south
direction. If the plant is not available in north direction, then it should be taken from
south direction. He again says that gate of store room of medicinal plants should be in
north or east direction. It has been said so that proper light and air can be reached to the
medicinal plants. There is glimpse of planning in Susruta Samhita also.
Acharya Vaghbhata has also explained about importance of planning in Astang
Hridaya. He has mentioned that kuti should be made in north side of the nagar (town)
for rejuvenation therapy.
There are eight directions, one Akash (upward direction) and one Patal
(downward direction) – total ten directions. There are ten dikpalas (Gods to protect
directions) for all directions. Instructions of planning are followed in the formation of
Rasashala (laboratory for medicinal preparations). It has been mentioned in Rasaratna
Samuchchayathat-Rasashala should be made in north direction or north east angle or
east direction on the land having medicinal plants and river or ponds.
Rasabhairav(music therapy) should be established in the east side of the Rasashala.
Furnaces should be made in south east angle and pashankarma (mixing of drugs) should
be done in south side of Rasashala. Shastrakarma (cutting and breaking metals) should
be done in south west angle and washing of medicinal plants should be done in west
side of Rasashala. Drying of medicines should be done in North West angle, compounds
of mercury should be prepared in north side and storage of oil, bhasma and avaleha
should be done in north east angle of the Rasashala. Thus, locations of rooms for various
activities in Rasashala have been explained.
According to Ayurveda, nidan parivarjan (removal of cause) is a treatment of
diseases. When the cause of disease is physical then, it can be removed by medicines.
When the disease is due to grahdosh or vastu dosh then, it cannot be removed by
medicines. Grah dosh can be removed by Jyotish Shastra and vastu dosh can be removed
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by Vastu Shastra. Like that, some diseases can be treated by music therapy. It has been
seen that sometimes disease is not diagnosed and cured even after highly advanced
diagnostic and therapeutic techniques. In such cases, the disease may be due to grahdosh
or vastu dosh and therefore, Jyotish Shastra or Vastu Shastra should be referred.

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