Аюрведа и мантры, амулеты, джиотиш (Страница 1 из 6)

Всем привет, надеюсь что я не сильно беспокою вас своими глупыми вопросами.

Наткнулась недавно вот на эту информацию:
Очень большое внимание в классической Аюрведе уделяется Джйотиша Шастре, или астрологии и хиромантии. Одной из причин этому, безусловно, является необходимость человека в защитных амулетах, йантрах (пантаклях) и талисманах.

Иван, критиковать вайшнавов контрпродуктивно (Андрей Юрьевич, смайлик ,смайлик со слезами   ) Камни ветки и тп работают, но это Сиддха. И конечно нужно изучать, под руководством мастера, чтобы не пороть чушь. И это очень затруднительно.

सर्वौषधक्षमे देहे यूनः पुंसो जितात्मनः ।
अमर्मंगोऽल्पहेत्वग्ररूपरूपोऽनुपद्रवः
अतुल्यदृष्यदेशर्तुप्रकृतिः पादसम्पदि ।
ग्रहेष्वनुगुणेष्वेकदोषमार्गो नवः सुखः ॥31॥

Болезнь является легко излечимой помимо прочего, при благоприятном влиянии грах - планет

Jvara which is produced in Aswini constellation subsides in six days, that in bharani subsides in five days, in krttika subsides in seven days or in twenty one days, in rohini eight days or in eleven days, in mrga six days or nine days the jvara gets sub sided. Jvara appears in ardra constellation the patient either dies in five days or his life is doubtful up to three fortnights (ie forty five days), Jvara produced in punarvasu con stellation subsides in thirteen days, and of pusiya and aslesa it subsides in twenty seven days or in fourteen days or death may ensue in course of time. Jvara produced in māgha, death if not ensues in twelve days attains health certainly. In poorva phalguni and the uttara phalguni causes death in eight days. Jvara produced in hasta constellation subsides either on the ninth day or on the twenty first day. Jvara produced in citra con stellation subsides either on seventh day or eighth day. Jvara produced in swatee con stellation either will get subsides in the next appearance of citra or in ten days or in three fortnights (forty five days). Jvara produced in visakha leads to death in twenty two days. Jvara produced in maitrā (anuradha) constellation causes death if it is not sub sides on ninth day. If it is jyesta it causes death on fifth or twelth day; after this it pro duces health. If jvara produced in mula constellation, one attains health only after ten days or twenty one days. In poorvashadha it is on the ninth day and in uttarashadha in a month, in eight months or in ninth months it gets susided. To begin with Dhanista it persists till the appearance of jyesta or varuna; that which begins with Bhadrapada it eventually leads to death in six or twelve days. The one which started in Revati leads to health within the span of four or eight days, as said by Gautama.

अश्वत्थदेवायतनश्मशानवल्मीकसन्ध्यासु चतुष्पथेषु ॥
याम्ये सपित्र्ये परिवर्जनीया ऋक्षे नरा मर्मसु ये च दृष्टाः ॥३८॥

Those who are bitten under asvattha tree, in temple, cremation ground, ant hill, twilights, cross-roads, bharani and magha constellations and in vital spots should be rejected.

वैद्यस्य पैत्र्ये दैवे वा कार्ये चोत्पातदर्शने ॥१७॥ मध्याह्ने चार्धरात्रे वा सन्ध्ययोः
(Arrival of messenger) at the time when the physician is engaged in rituals relating to forefathers or gods, on appearance of portents and in noon, midnight or dusk or dawn (is unfavourable).

कृत्तिकासु च ॥
आर्द्राश्लेषामघामूलपूर्वासु भरणीषु च ॥१८॥
Constellations krttika, ardra, slesa, magha, mūla, purvā and bharanī (are inauspicious for arrival of the messenger).

This relates to constellations.

चतुर्थ्यां वा नवम्यां वा षष्ठ्यां सन्धिदिनेषु च ॥ वैद्यं य उपसर्पन्ति दूतास्ते चापि गर्हिताः ॥१९॥
Messengers who approach the physician on fourth, sixth or ninth day (tithi) or days fixed for rituals relating to gods and the dead are despicable.

प्रशस्तदेशसंभूतं प्रशस्तेऽहनि चोद्धृतम् ॥२२॥ युक्तमात्रं मनस्कान्तं गन्धवर्णरसान्वितम् ॥
दोषघ्नमग्लानिकरमविकारि विपर्यये ॥ समीक्ष्य दत्तं काले च भेषजं पाद उच्यते ॥२३॥

The ideal drug should have grown in commendable place, have been collected out on auspicious day, be in proper dose, agreeable; with desired smell, colour and taste; able to alleviate the disorder, non-toxic, harmless on faulty use, administered after proper examination and in time.

Of all the emetic drugs, madana fruits are regarded as the best ones because they are free from complications. These should be collected during the period of transition between spring and summer in pusys, aswini or mrgasiras constellation and maitra muhurta. Those which are ripe, undamaged, non-green, of pale colour, free from organisms, undecomposed, uneaten by animals, not too small (immature) should be taken. Having been washed, warpped within kusa grass and pasted with fresh cowdung they should be stored for eight days in the heap of one of the following barley husk, black gram, śāli rice, horse gram and green gram. Thereafter when the are softened and develop good honey-like aroma they should be taken out and drie (in the sun). When they are well-dried, their pepper-like seeds should be mixed gentl with ghee, curd, honey and sesamum paste and again dried. Finally they should b filled up in a new earthen pitcher, well-cleaned and dustless, upto neck and plac well on a swing of rope well-covered and well-protected.

(The collected roots should be) Undamaged not having near by growth of another plant or tree likely to damage those, the roots should neither be too young (immature) nor too old (post mature) possessing high potency of action (virya) or should be full of virya the plant having shed of their old leaves but new leaves or fruits¹ having not appeared.

These roots should be uprooted during tapasi (magha-January-February) or tapasya (phaguna-February-March-late winter) months (by the person) being clean, and attentive, after having worshipped the deities and recitation of auspicious mantras (svasti-vācana) by brāhmaṇas, during auspicious period of cala muhurta (Indra muhurta).

अथ शुक्लपक्षे पुण्येऽहनि पुष्यपुनर्वसुहस्तचित्रामृगशिरःश्रवणरेवतीशतभिषक् - प्राजापत्योत्तराणामन्यतमेन नक्षत्रेण योगमुपगते भगवत्यौषधिपतौ प्रशस्ते मुहूर्ते सिन्धुस्रोतः समुत्थं स्निग्धं सप्रभं गन्धवर्णच्छेदैर्नीलोत्पलाभमञ्जनमाहरेत् ॥९२॥

Then, in the bright fortnight of a month, on an auspicious day, when the lord of herbs, the moon has a union with naksatra from among pusya, punarvasu, hasta, citra, mṛgaśiras, śravaṇa, revatī, śatabhişak, prājāpatya, uttara, and on a very auspicious time, one should collect añjana (sauvīrāñjana), which is available from the current of sindhu river (or sindhu), which is shining with good lustre and which is like the blue lotus (nilotpala) by its smell and colour.

During northerly course of sun, (day of) bright fortnight (later half of month) auspicious date (tithi-a day of fortnight), constellation (nakṣatra), and karaṇa (a division of the day, these karaṇās are eleven), the one having done clean shaving, endowed with dhrti (strong restraint), memory, strength or energy, faith, concentration of mind; having removed all mental strains or problems (in peaceful mind), thinking all sentient as friend or well wisher, having first worshipped the god and brāhmaṇas and performed pradakṣiṇā (circumambulation from left to right so that the right side is always turned towards the object of circumambulation) of gods, cow and brāhmaṇas and then enter the cottage. Now the person (having entered) should be cleansed with cleansing (evacuative) measures, when he feels comfortable and has regained strength, should be given rejuvenating therapy

Then, in moderate season, the person (or patient) decided to be subjected to emesis tomorrow i.e. next day, is to be administered oleation and sudation well; patient should be of undisturbed mind; he should be given (on the previous day) the soup of the meat of animals of anūpa (marshy) region or watery region or of domestic animals and also milk, curds, blackgram, sesamum, meat and vegetables (green) which are like liquid (added with more liquids to be drunk), to stimulate and increase the kapha; he should comfortably sit after the food of previous day is digested and in the morning (forenoon) after taking bath, anointing with fragrant pastes, wearing garlands, and good clothes; he should also worship (before sitting), gods, fire, dvijas, elders, teachers and physicians, and perform homa, bali, mangala, prāyaścitta and svastivācana; he should sit on a seat of knee-height, covered with good pillow and he should be without food, or given to drink little oily yavāgū or manda (gruels of rice and other grains) added with 389

suitable quantity of ghee; if the patient is fearful, very lean, child, aged or delicate, he should be given to drink any one out of milk, buttermilk, yüşa (soup of some grains), sugarcane-juice, soup of meat, drinks, tuşodaka, yavägu or manda, (upto the edge of throat literally) to full satisfaction, according to the condition of dosas; (all this is to be done) on a praiseworthy time with auspicious constellation, day (of fortnight) karana and muhurta and the medicine should be made to be drunk by the patient; the drug (emetic) and its dose should be prepared suitable to the diseases, dosa, dūsya (dhātus) and other conditions, and mixed with rock salt and honey, pleasantly warm and consecrated by the blessings delivered by brāhmaṇas.

ततः प्रशस्तेषु तिथिकरणमुहूर्तनक्षत्रेषु दध्यक्षतान्नपानरत्नैरग्निं विप्रान् भिषजश्चार्चयित्वा, कृतबलिमङ्गलस्वस्तिवाचनं लघु भुक्तवन्तं प्राङ्मुखमातुरमुपवेश्य, यन्त्रयित्वा, प्रत्यङ्मुखो वैद्यो मर्मसिरास्नायुसन्ध्यस्थिधमनीः परिहरन्, अनुलोमं शस्त्रं निदध्यादापूयदर्शनात्, सकदेवापहरेच्छस्त्र माशु च; महत्स्वपि च पाकेषु द्व्यङ्गुलान्तरं त्र्यङ्गुलान्तरं वा शस्त्रपदमुक्तम् ।।७।।

Then in auspicious tithi, karana, muhurta and naksatra, after worshipping fire, brāhmaṇas and physicians (and surgeons) with curd barley, food and drinks and gems, and after making offerings, auspicious festivity and reciting hymns of blessings, the patient should be given light diet and be seated facing eastward, his movements being restrained; now the surgeon facing westward should apply the sharp instrument following the direction of hairs and avoiding vital spots, veins, ligaments, joints, bones and arteries till pus is seen. Then the knife should at once and immediately be taken out; even in large inflammations, the incision should be made two or three fingers deep.

तत्र भिषजा पृष्टेनैवं चतुर्णामृक्सामयजुरथर्ववेदानामात्मनोऽथर्ववेदे भक्तिरादेश्या, वेदो ह्याथर्वणो दानस्वस्त्ययनबलिमङ्गलहोमनियमप्रायश्चित्तोपवासमन्त्रादिपरिग्रहाच्चिकित्सां प्राह; चिकित्सा चायुषो हितायोपदिश्यते ॥21॥

Being questioned, the physician should state his devotion to Atharveda out of the four i.e. Rk, Sama, Yajus and Atharva, because the Veda of Atharvaṇa has dealt treatment/medicine including in it the donation/charity, propitiatory rites, offerings/ sacrifices, auspicious rites, oblations/observation of rules, expiation, fasting and incantation of hymns, and this medicine is preached for beneficence of prolongation of life. [21]

The patient, the subject of emesis, having been administered with unction and sudation for two or three days, should be fed on meat soup of domestic, marshy and aquatic animals, milk, curd, black gram, sesamum, vegetable etc. in the previous night to excite kapha. Next day when the previous food is digested, in the forenoon, after performing offering, oblations, auspicious and expiatory rites, he should take a dose of ghee along with gruel on empty stomach which may not unct too much. The physician should take one closed fist or whatever dose is desirable of those seeds of madana phala, pound them and impregnate them with decoction of yaştīmadhu or one of these-kovidāra, karbudāra, nīpa, vidula, bimbī, śanapuspī and prayakpuspī-for the whole (previous) night. In the morning it should be pressed and filtered, added with honey and rock salt and heated slightly. The cup filled with the drug should be enchanted with the follwing hymn:

"Brahma, Dakṣā, Asvina, Rudra, Indra, Earth, Moon, Sun, Air, Fire, Sages, medicinal plants and multitude of creatures may protect you.

This drug may prove for you rasayana for the sages, nectar for the gods and ambrosia for the best among serpents."

After enchanting thus, the physician should administer the drug to the patient facing northward or eastward particularly suffering from kaphaja fever, gulma and coryza time and again till bile begins to come out. Thus he vomits well. If the urges are deficient, they should be moved by administering paste of pippalī, āmalaka,sarsapa, vacă and salt dissolved in hot water frequently till bile is seen. This is the entire method of administration of emetic drugs. [14]

(all this is to be done) on a praiseworthy time with auspicious constellation, day (of fortnight) karana and muhurta and the medicine should be made to be drunk by the patient; the drug (emetic) and its dose should be prepared suitable to the diseases, dosa, dūsya (dhātus) and other conditions, and mixed with rock salt and honey, pleasantly warm and consecrated by the blessings delivered by brāhmaṇas.

Again, it is to be drunk by the patient facing east and the physician facing north hearing the chantings as below:

"Let all creatures and Brahma, Dakşa, Asvins, Rudra, Indra, Earth, Moon, Sun, Wind and Fire, sages alongwith the whole commodity of herbs protect us".

"Let this medicine be to you like the elixir to sages, nectar to gods (celestial beings) and like the sudha (ambrosia) to the nāgas".

One pala (40 gm.) of the powder of madana flowers dried in the sun should be mixed in decoction of one of the plants-apämärga, arka and nimba-and added with honey and rocksalt, now it should be given to the patient to drink in order to induce emesis; or powder of the tender fruits of madana mixed with bakula and mahanimba and added with honey and salt should be heated and then administered; or gruel of sesamum and rice cooked with powder of the tender fruit of madana; or the mature fruits of madana, not too green and pale, should be packed within pocket of kusa and after pasting it with earth and cowdung should be kept within heap of barley chaff or cereal, green gram, black gram, sali etc. for eight days. Then the fruits should be moistened and broken, seeds taken out and dried in the sun. These should be impregnated with curd, honey and sesamum paste and after fully drying should be kept in a good container. Now this powder, in 40 gm. dose, should be put in hot decoction of yaşțimadu or one of the kovidärädi drugs and kept overnight, in the next morning it should be added with honey and rocksalt and, invoked with blessings, should be given to the patient facing north to drink by the physician facing cast. This should be consecrated with the following mantra

'May Brahma, Dakşa, Asvins, Rudra, Indra, Earth, Moon, Sun, Air, Fire, sages, medicinal plants and multitude of creatures protect you.

May this drug prove for you as rasayana is for the sages, nectar is for the gods and ambrosia is for the best among nagas.

ऋग्यजुः सामाथर्ववेदाभिहितैरपरैश्चाशीविधानै रुपाध्याया भिषजश्च सन्ध्ययो रक्षां कुर्युः ||२७||

Preceptors and physicians should perform protective rites at dusk and dawn with other benedictory measures prescribed in Rk, Yajus, Sama and Atharva Vedas.

ध्रुवं तु मरणं रिष्टे ब्राह्मणैस्तत् किलामलैः ॥ रसायनतपोजप्यतत्परैर्वा निवार्यते ॥५॥
On (appearance of) arista, death is certain; it can be warded off by pure brāhmanas or those devoted to rasāyana, penance or recitation (of mantra).

नक्षत्रपीडा बहुधा यथा कालं विपच्यते ॥ तथैवारिष्टपाकं च ब्रुवते बहवो जनाः ॥६॥
As affliction due to (adverse position of) stars often mature after a certain period, aristas too mature in the same way- so say many people.

देवब्रह्मर्षिभिः प्रोक्ता मन्त्राः सत्यतपोमयाः ॥ भवन्ति नान्यथा क्षिप्रं विषं हन्युः सुदुस्तरम् ॥९॥ विषं तेजोमर्वैर्मन्त्रैः सत्यब्रह्मतपोमयैः ॥ यथा निवार्यते क्षिप्रं प्रयुक्तैर्न तथौषधैः ॥१०॥

Mantras of the nature of truth and penance delivered by devarsi and brahmarşi can not fail and as such destroy even the terrible poison immediately. Poison is not eliminated by administered drugs so quickly as by powerful mantras consisting of truth, divine power and penance.

मन्त्राणां ग्रहणं कार्यं स्त्रीमांसमधुवर्जिना ॥
मिताहारेण शुचिना कुशास्तरणशायिना ॥११॥ गन्धमाल्योपहारैश्च बलिभिश्चापि देवताः ॥ पूजयेन्मन्त्रसिद्ध्यर्थं जपहोमैश्च यत्नतः ॥१२॥

Mantras should be acquired by one abstaining from women, meat and wine; taking little food, pure (and clean) and sleeping on bed of kusa grass.

For accomplishment of the mantra, one should also worship the gods devot edly with offerings of perfumes, garlands and oblations, japa (repeated uttering of the mantra) and sacrificial oblations,

मन्त्रास्त्वविधिना प्रोक्ता हीना वा स्वरवर्णतः ॥ यस्मान्न सिद्धिमायान्ति तस्माद्योज्योऽगदक्रमः ॥१३॥
As mantras do not fulfil their objects if pronounced in faulty way or are deficient in accents and letters, anti-poisonous remedy has to be used.

With following method protection (of mother and child) should be done. The home (maternity home) should be surrounded by the branches (twigs) of ādānī (a variety of ghosaka), khadira, karkandhu, pīlu and parūşaka. All over the süūtikāgāra (maternity home) sarsapa, atasī, tandula and kanakanikā should be strewen • Tandulabalihoma or oblation of rice to the fire should be continuously performed twice a day, in morning and evening, upto the or prior¹ to naming ceremony. At the door-sill a (wooden) pestle should be kept obliquely. Cloth packets containing vacā, kuştha, kṣaumaka (piece of silken cloth), hingu, sarṣapa, atasī, lasuna and kaṇakanika and other rakṣoghna (capable of warding off rakṣas or killing pathogenic bacterias) drugs such as guggulu etc. should be hanged in upper frame of door (or door-sill) of the maternity home, these packets should be worn in neck by puerperal woman and neonate, should be tied in cooking vessels, earthen water-pot, bed and also in both the panels of door. There should be fire burning constantly with fuel of kaṇakanikā and tinduka wood inside the maternity home. • The women possessing above-described qualities and also other friends of the woman should remain awake for ten or twelve days (days and nights). The maternity home should always remain vibrant or resonant with gifts, auspicious rites, blessings, prayers, songs, playing of musical instruments, and be full of clean and ample quantity of foods and drinks as well as affectionate and delighted or happy persons. The brāhmaṇas proficient in the Atharwaveda also should continuously both the times i.e. morning and evening offer benedictory oblations to the fire for wellbeing of puerperal woman and her neonate. Thus the protective measures are described. [47]

The amulets to be worn by the child should be made from the tips of right horn of alive khadga (rhinoceros) ruru (a kind of dear), gavaya (gayal) or vṛṣabha (bull); or aindrī etc. drugs as well as jiwaka and rsbhaka, and what so ever other articles are advised or praised by brāhmanas, exponent of Atharwaveda. [62]

दोषागन्तुजमृत्युभ्यो रसमन्त्रविशारदौ ॥७॥ रक्षेतां नृपतिं नित्यं यत्तौ वैद्यपुरोहितौ ॥

Both physician and priest, experts in rasa (elexirs - antidotes and rejuvenatives) and mantra respectively, should protect the king carefully from the possible deaths caused by doșas or external factors.

ब्रह्मा वेदाङ्गमष्टाङ्गमायुर्वेदमभाषत ॥८॥ पुरोहितमते तस्माद्वर्तेत भिषगात्मवान् ॥

Brahma (The creator), delivered Ayurveda being part of the veda and consisting of eight specialities and as such the wise physician should abide by the advice of the priest.