Re-newing the ancient: The Kāśīkhaṇḍa and Śaiva Vārāṇasī

Smith, Travis L.

doi:10.15388/aov.2007.1.3749

Cited by 6 publications

(4 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…The treatment schedule is given in Tables 1 and 2, and the assessment of the wound is in Table 3 On the first day, when he came to OP Kottam, Thakaradi Kashaya Choorna [3] was given for Kshalana and Pana. Along with that, Visha Vilwadi Gulika and Thriphala Guggulu [5] were also given. 1 month later, he continued the medicines and noted improvement, so he got admitted for IP treatment.…”

Section: Case Reportmentioning

confidence: 95%

Ayurvedic Management of Dushta Vrana

Gopikrishna S,

Krishnaja K T,

Indu P V

2023

Int J Ayu Pharm Res

View full text Add to dashboard Cite

Non-healing ulcers are the most common problem encountered in clinics today. Ulcer is a discontinuity over the skin exhibiting loss of epidermis, dermis, and sometimes subcutaneous fat as well. In Ayurveda, Dushta vrana can be correlated with non-healing ulcers. Acharya Susrutha detailed Dushta Vrana in Chikitsa Sthana. It is characterized by symptoms like Durgandha (foul smell), Vedana (pain), Chirakali (chronicity), Utsangi (elevated), Atipooyasrava (pus discharge), Atigandha Vrana srava, etc. All these features can be observed in non-healing ulcers. This study explores the Ayurvedic management of Dushta vrana using the principles of the Agada Tantra. Methods: Medicines like Kottam thakaradi Kashaya, Parankipattai Tablet, Tarunabhaskaram Gulika, Jeevaraksha Gulika, Nimbadi Kashaya, and Thriphala Guggulu were used in the treatment course along with Virechana and Jalookavacharana. Keraleeya chikitsa grantha, like Prayoga samuchaya and Visha Vaidya jyotsnika, contains too many Yoga that can be used in the management of Dushta vrana. Results: Symptoms were assessed before and after treatment. Discharge, foul smell, pain, numbness, and wound size were considerably reduced. Conclusion: Special Yogas mentioned in the context of Agada Tantra are found to be effective in the management of Dushta vrana.

show abstract

Section: Case Reportmentioning

confidence: 95%

Ayurvedic Management of Dushta Vrana

Gopikrishna S,

Krishnaja K T,

Indu P V

2023

Int J Ayu Pharm Res

View full text Add to dashboard Cite

show abstract

“…Practical No. 6 (Preparation of Powder of Herbal Drugs) [10] All the crude drugs were individually washed thoroughly for 3 to 4 times in order to remove the external impurities. They were then dried completely in sunlight for 3 to 4 days to avoid any moisture content.…”

Section: Then 450g Sudha Shodhita Parada and 450gmentioning

confidence: 99%

Pharmaceutico-Analytical and Antimicrobial Study of Amritank Rasa

Ritika Jaiswal,

Deepak Raghuwanshi,

Satyam Bhargava

et al. 2023

Int J Ayu Pharm Res

View full text Add to dashboard Cite

Amritank Rasa is a herbomineral formulation mentioned in the classical text of Basavrajiyam mainly used in the treatment of Pancha Kasa. This study aims to prepare the Amritank Rasa as per the classical text and conduct analytical and antimicrobial study of the prepared sample. The ingredients of Amritank Rasa are Kajjali, Trikatu, Pippalimoola, Chavya, Chitraka, Vatsanabha and Saindhava lavana all in equal parts and bhavana of Bhringaraj swarasa. The pharmaceutical procedure involves the preparation of Amritank Rasa vati in the 125mg dosage form. The pharmaceutical, analytical and antimicrobial parameters were compiled and data was recorded. The organoleptic parameters were, dark greyish in colour with pungent odour and taste, appearance was round and uncoated, and smooth in touch. The physiochemical parameters and quantitative parameters were, total ash was 5.5%, acid insoluble ash was 0.5% and loss on drying was 11.8%, average weight was 121mg, uniformity of weight test showed that all the tablets were not within the range of deviation from average weight, friability test was 0.51%, hardness was 5.3kg/cm2 and disintegration time test showed that any tablet did not dissolve in 60 minutes. The sample was then subjected to advanced analytical parameters i.e., FTIR, PSD, XRF and XRD. The antimicrobial study of Amritank rasa showed that it is effective against S.aureus, E.coli, P.aeruginosa and C. albicans. The development of the present study will serve as reference standards for Amritank Rasa formulation, quality control and clinical research

show abstract

“…6 However, it became known mainly as the Himalayan deity who was identified as one of the twelve jyotirliṅgas between the 10 th and the 13 th centuries by the Śivapurāṇa (ŚP) tradition (Fleming 2007 and2009). The Kāśīkhaṇḍa (KKh), which is the main glorification text about Varanasi and one section of the Skandapurāṇa (SkP), 7 has been dated to the 13 th -14 th century ( Bakker 1996, Eck 1993: however, part of its material is consider ed by Hazra to be more ancient (Hazra 1975), and Smith (Smith 2007) dates the text tentatively to around the 11 th century. The KKh knows the Himalayan Kedāreśvara, which by that time must have been a famous pilgrimage destination.…”

Section: Kedāra In Texts: Layers Of Localization and Appropriationmentioning

confidence: 99%

“…Another comparison within local sacred geography is that with Viśvanātha, the patron deity of the city, whose prominent role indeed emerged quite late in the glorification texts and was established only by the KKh (Smith 2007). 18 The KKm declares on the one hand the identity of the two shrines, which are said to have the same power and importance; on the other hand, it establishes the superiority of Kedāreśvara, indeed because of its secrecy (the place is defined as gupta).…”

Section: Further Localized Versions Of Kedāreśvara: the Contemporary mentioning

confidence: 99%

Questioning Meaningful Layers of Locality in a Pan-Indian tīrtha

Lazzaretti

2016

CIS

View full text Add to dashboard Cite

This paper critically addresses notions of locality, tradition, and pan-Indian-ness by analyzing the case of Kedāreśvara in Varanasi. Textual evidence from local māhātmyas and digests, as well as historical sources, depict Kedāreśvara as one of the city's major manifestations of Śiva. However, the shaping of a progressively more locally-oriented myth in eulogistic texts, together with a mix of regional elements and contemporary practices at the temple constitute a complex reality, where various fragments of locality intersect. Drawing on the anthropological concepts of locality and localization, I detail the layers that constitute part of a supposedly 'great' tradition in one of the most notable and so-considered pan-Indian tīrthas. The paper questions the existence of a unified, 'great' Brahmanical tradition as opposed to and distinct from elements of regionalism and locality; on the contrary, it highlights variations within glorification texts, while documenting interpretations, adaptations and transformations of their narrative material as transmitted and enacted in the contemporary shrine and its environs.

show abstract

Re-newing the ancient: The Kāśīkhaṇḍa and Śaiva Vārāṇasī

Cited by 6 publications

References 0 publications

Ayurvedic Management of Dushta Vrana

Ayurvedic Management of Dushta Vrana

Pharmaceutico-Analytical and Antimicrobial Study of Amritank Rasa

Questioning Meaningful Layers of Locality in a Pan-Indian tīrtha

Contact Info

Product

Resources

About