Search results
Results from the WOW.Com Content Network
Dinacharya (Sanskrit: दिनचर्या "daily-routine") [1] is a concept in Ayurvedic medicine which proposes the healthy routine to be followed in a day and night. ...
[39] [46] Deranged vata is also associated with certain mental disorders due to excited or excess vayu (gas), although the ayurvedic text Charaka Samhita also attributes "insanity" (unmada) to cold food and possession by the ghost of a sinful Brahman (brahmarakshasa). [39] [45] [47] [48]
Ritu (Sanskrit: ऋतु) means "season" in different ancient Indian calendars used in India, Bangladesh, Nepal and Sri Lanka.There are six ritus (also transliterated ritu) or seasons.
The Charaka Samhita (IAST: Caraka-Saṃhitā, “Compendium of Charaka”) is a Sanskrit text on Ayurveda (Indian traditional medicine). [1] [2] Along with the Sushruta Samhita, it is one of the two foundational texts of this field that have survived from ancient India. [3] [4] [5] It is one of the three works that constitute the Brhat Trayi.
So the three lines regarding Acharya, Upadhyaya and Sadhu must have been added later. The last four lines about phala-prashashti (benefits of chanting) are not older than 6th century CE and are not found in any older works, according to Dhaky. [3] The importance of it as a mantra in texts, traditions, rituals and meditation arose thereafter. [3]
Hinduism is an ancient religion, with denominations such as Shaivism, Vaishnavism, Shaktism, among others. [1] [2] Each tradition has a long list of Hindu texts, with subgenre based on syncretization of ideas from Samkhya, Nyaya, Yoga, Vedanta and other schools of Hindu philosophy.
This category contains articles with Hindi-language text. The primary purpose of these categories is to facilitate manual or automated checking of text in other languages. This category should only be added with the {} family of templates, never explicitly.
[8] [9] Patanjali, a Rishi, discusses his specific approach to pranayama in verses 2.49 through 2.51, and devotes verses 2.52 and 2.53 to explaining the benefits of the practice. [10] Patanjali does not fully elucidate the nature of prana, and the theory and practice of pranayama seem to have undergone significant development after him. [11]