Ayurveda & Its Applications
Humans have long understood the medicinal properties of plants and have imbued trees
, plants and flowers with spiritual properties. In a cave in northern Iraq dating to 60,000 80,000 BP lay a neatly buried Neanderthal strewn with medicinal flowers (including yarrow, cornflower and grape hyacinth). This person may have been a shaman or healer. Archeologists found remains of garlands strung with gold in burials unearthed in the Valley of the Kings near Luxor in Egypt. In ancient Egypt, garlands were worn by loved ones of the deceased and left at the gravesite, just as we do today. And in the Alpine region on the border of present-day Austria and Italy, a 3,000 year old mummy (the Iceman or Oetzi) was found with tattoos. There is evidence that his tattoos were therapeutic since they were filled with a mixture of burned herbs and applied to acupuncture points (9, 12, 13, 15)
In India, the Indus Valley civilization thrived from 2,600 1,900 BP with cities, agriculture, organized religion and sophisticated art and architecture. Some researchers believe that the Vedic culture and early Sanskrit civilization (with early elements of Hinduism) arose from this Indus Valley civilization. Since ancient times, trees and plants have been considered sacred for a variety of reasons: a close association with a deity (neem and tulsi with Lord Krishna); sheltering an object of worship; belief that the plant was created from body of a god (the Flame of the Forest from the body of Lord Brahma); proximity to a sacred act (Buddhas enlightenment under the peepal tree); and finally, a major role in the local ecology or economy.
Early Vedic texts describe the energies within plants and their use as medicine. The Rig Veda describes plants and their actions. The Atharva Veda mentions the therapeutic uses of plant medicines in greater detail. Charaka Samhita and Sushruta Samhita, the two classic Ayurvedic texts classified all medicinal substances into three groups: vegetable, animal and mineral origin. Astanga Hrdaya and Astanga Samgraha deal with Ayurveda material medica.
According to the Atharva Veda, all of creation is a part of the cosmic web. This web was created by the one Supreme Spirit and is beyond all relative creation. The Supreme Spirit is within each person, so humans have the capacity to remold the web into a divine life on earth. Humans as well as devas/gods affect the web through their actions. Humans, societies, animals, and nature are all interdependent. When the energies are in balance, we have health and when they fall out of balance, we experience disease. This is true at both the individual and societal level.
Ayurveda texts describe a set of specific plants, alone or in combination as rasayana (nourishing the essence of life). Each herb embodies energies/vibrations that match an energy/vibration in the human body. Nature uses the same materials when creating plants, minerals, mantras, and human bodies. According to the Vedic sages, the building blocks of nature (subtle vibrations) are universal. Due to this belief in the likeness within all of nature, herbs, sounds, gemstones, colors, aromas, and foods all act as medicine when used properly. (2: pages 221 222; 7: pages 12 13; 8: page 140; 11, 16)
For this paper, I selected the following seven medicinal plants: amalaki, champaka, jasmine, neem, sandalwood, tulsi, and vetvier. For each plant, I listed their sacred associations, dosha effects, energetics, indications, actions and included a brief description of the plant, its distribution and uses. I plan to continue studying herbs and their sacred associations. Another goal is to study native Northwest plants and apply Ayurvedic concepts to their use.
Amla or Amalaki (Emblica officinalis)
Sanskrit name: Dhatri (mother, nurse)
Other Name: Indian Gooseberry
Sacred association: worshipped as Mother Earth in Hinduism
Part used: fruit, seeds, root, bark
Dosha effect: balances all three doshas, but pita in particular
Energetics: all tastes but salty, predominantly sour/cooling/sweet
Dhatus: works on all tissue elements and increases ojas
Systems: circulatory, digestive, excretory
Indications: Bleeding disorders, hemorrhoids, anemia, diabetes, gout, vertigo, gastritis, colitis, hepatitis, osteoporosis, constipation, biliousness, weak liver or spleen, premature graying or hair loss, general debility and tissue deficiency
Actions: nutritive tonic, rejuvenative, aphrodisiac, laxative, stomachic, astringent, haemostatic
Precautions: acute diarrhea, dysentery
Preparation: decoction, powder, confection
Amalaki is one of the strongest rejuvenatives in Ayurvedic medicine. The Charaka Samhita says it is the best of medicines to prevent aging. It rebuilds and maintains new tissues and increases red blood cell count and ojas. Amalaki cleanses the mouth, strengthens the teeth, nourishes bones, and causes hair and nails to grow. It improves eyesight, bleeding of gums, and relieves inflammation of the stomach and colon. It is very high in vitamin C (3,000 mg per fruit). It improves appetite, cleanses intestines and regulates blood sugar.
Amalaki includes all tastes but salty and is predominantly sour/cooling/sweet. It is sattvic in quality and gives good fortune, love and longevity it is itself a long-living tree. It calms and balances the emotions of mothers who behave angrily towards their children. For children who have lost their mothers, it fills them with the sense that their mother is there.
Five grams of the powder, mixed in one cup of warm water, can be taken twice a day as a general tonic. It is used as a paste applied to the head for mental disorders. Triphala is a mixture of amalaki, haritaki and bibhitaki. It is the main ingredient in the famous medicinal jam chyavanaprasha, used for treating respiratory complaints and for rejuvenation.
It is also used in inks, shampoos and hair oils. (3: pages 157 158; 6: page 156; 7: pages 72 73; 16)
Champaka (Michelia champaca)
Sanskrit Name: Champaka
Other Names: Champaca, Champak, Champa
Sacred associations: offered to Lord Shiva as well as to Lord Krishna; it forms one of the darts of Kamadeva, the Hindu God of Love; flowers are also associated with Maitreya, the eighth Buddha.
Part used: flowers
Dosha effect: lowers pitta and kapha; increases vata in excess
Energetics: cooling, moisturizing
Dhatus: skin, reproductive
Actions: emollient, antipyretic, aphrodisiac
Aroma: delicately floral, sweet, reminiscent of neroli, ylang ylang, with some notes recalling clary sage
Champaca is a slender, medium sized evergreen tree related to the magnolia. The flowers range from pale yellow to deep orange and resemble a double narcissus. The absolute derived from champa is a brownish-orange liquid with a fresh, grassy top note that evolves into a delicately sweet, tealike fragrance with leafy undertones. It lends a floral, leafy note to perfume compositions and mixes well with rose, violet, sandalwood, rosewood, jasmine, cypress, lotus and vetvier. It can transport you to an enlightened point of reference. It is useful for irritated skin. On special occasions, closed buds are used to adorn womens heads. Throughout the evening, the buds open, providing an elegant contrast with the womens hair and releasing a scent reminiscent of tea, orange blossoms, and ylang ylang. The flowers are also floated in bowls of water to scent the room, as a fragrant decoration for bridal beds, and for garlands and hair ointments.
In addition to its use in incense, perfumes and cosmetics, the flowers are used to treat fever, venereal diseases, head ache and eye disorders. The wood is used for making posts, boards and furniture. (1: pages 114 115; 5: page 306; 11)
by: Rick Roux
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