Incorrect implementation of swar chinhas (udatt U+0951, anudatt U+0952, also ँ U+0901) and visarg (U+0903)

Swar chinh -vowel marks  ॑ uddatt and   ॒ anudatt, (called stress marks by Unicode) are Unicode marks used to denote different swars (vowel). They denote inherent characteristic of a vowel and not any 'addition' to it. which means, a vowel with their presence is still one single phonetic unit (Varn) and not more than one. i.e. अ and अ॒ are two different individual vowels just like अ and आ are, it is only that we need two Unicode codes to represent अ॒, while अ and आ requires only one code.

Required behaviour
They being vowel marks should only be associated with vowels. i.e. they should only come after explicit / implicit presence of swar and, that it should not be possible to associate them with non swars like hals (letters with virama, anuswar, visarga), numbers or any symbol etc.

Current Behaviour
Below association is supported currently, which is wrong as swar chinh after non swar is taken as valid sequence.
देव्॑ देव्॒ देव्॒॑ देवः॑ देवं॒ (in last वं॒, its \u0935 \u0902 \u0952 which should not be allowed. on the other hand, व॒ं which is \u0935 \u0952 \u0902, a correct sequence is displayed incorrectly. it should be displayed as वं॒)

Examples where correct sequences display incorrect text and incorrect sequence displays, well, incorrect but correct looking text (so that people may take that route as 'jugad')
देवा॒ः  देवाः॒
देव॑ः  देवः॑

 ँ (0901) also suffers from above problem and should be corrected in similar fashion.

Swar chinha should be allowed before/after ँ (0901) - mark that is used to denote anunasik swar.

One base currently allows both udatt and anudatt to be associated with it. should not be allowed.

in short, instead of swar chinhas being treated as 'last' mark on ANY base, they should be treated as characterisation marks that can only be associated with bases that has presence of swar.

Visarg (ः)
Visarg is like a hal (devoid of swar), it is always preceded by a swar and despite being a separate Varn, it is always displayed along with preceding Varn.

1) It is a separate phonetic unit and therefore should come 'after' previous phonetic unit is fully described. i.e. previous swar, with any/all swar characterisation marks. i.e. देवा॒ः  is correct sequence (displayed incorrectly), to display देवाः॒ , you need to enter incorrect sequence.

2) It can not come after hal. i.e. these should be invalid sequences. -देवंः देव्ः (these sequences, if entered, should be rather displayed with visarg shown hanging separately at the end.)

3) No marks (swar chinh / hal chinh) can come after it (currently, if you enter them, they get attached to same base as that of Visarg)

Resources that explain how Unicode works for our scripts.

1) https://www.tdil-dc.in/index.php?option=com_download&task=showresourceDetails&toolid=1625&lang=en

http://pravin-s.blogspot.com/2014/09/devanagari-script-behaviour-for-hindi.html

2) http://www.unicode.org/versions/Unicode6.1.0/ch09.pdf

3) https://docs.microsoft.com/en-us/typography/script-development/devanagari

Self sustaining vs self destructing Happiness

We all have experienced a hard wired feature of our brain where it video graphs. What do I mean? okay, if you were old enough to form memories in 84, do you remember how did you come to know about Indira Gandhi's assassination? You probably know exactly where you were, surroundings in great detail, your immediate actions for next few seconds etc. 

Such memory formation goes for all emotion forming events and, biggest (most crucial for survival) emotions are threat or opportunity perception. Now, nothing generates those two emotions like things that don't fit patterns we are familiar with. if there is something unusual, we see it either as threat or opportunity. (which can explain why those who are not insecure, their acceptance distribution has higher standard deviation and fatter tails, may even welcome away from mean things with some scrutiny while insecure societies fear things out of pattern like deaths, their acceptance curve very very steep.)

Unrelated to this post, but this has significance wrt to 'diversity' issue. you see, we don't need 'diversity' as a goal. What we need is unity and strength. Acceptance to diversity is just a by-product of that. Difference between these two goals is like allopathic vs Ayurvedic. Allopathic approach is where you try to suppress systems' innate efforts to help itself or its cry for help and claim victory when no cries are heard. whereass working on imbalance and helping system regain its strength is what Ayurved achieves.

anyway, I just got diverted. Point is, if we perceive something as extremely unusual, we are more likely to remember it. Now, I rarely 'studied' in school / collages and mostly cant even tell what I studied, let alone what were the contents. Yet, I remembered a fictiony fact that was taught in school. it was that Ganga flows throughout the year! Can something be any more fictiony than THAT? (I seriously think studying this as 'fact' in school prepared me to read Issac Asimov as 'future history' writer much later). 

I mean, come on, aren't rivers those beautiful long and wide sand areas that sometimes have some water too in it? Brain then did what it does with highly unusual information. it just recorded it.

Decades later standing at the banks of Ganga, I finally saw how those words were simple fact and not fiction. (which promptly made me forget that I once considered it fiction - after all can I be so stupid not to understand facts? and re-remembered only after someone expressed disbelief at concept of a river flowing all year)

What words could not have prepared me for, came couple of years later sometime in August / September. Mighty Ganga started swelling day after day, hour after hour. it was no longer about unimaginable amount of water or its vast spread. All you felt was FORCE of Nature when it was in quite a mood to display it. It was impactful, something that would instinctively generate fear but when you were viewing it from absolute safety, it felt like excitement. I visited Ganga every day, every morning and evening and then every couple of hours as she swelled, surged. Standing there and seeing that force was intoxicating almost. It didn't appear that anything could distract you from looking at it tirelessly.

But, Ganga had a lesson there for me. after few days, excitement fatigue started setting in. Previous amount of force didn't give same amount of excitement and later, even fresh surge started losing its novelty. I was tired of excitement. With the lesson taught, Ganga finally started withdrawing its Raudra roop.

We generally use term happiness for happiness that is peaceful as well that is generated out of excitement. This episode displayed how the later is unsustainable and brings its own fall. first one on the other hand gets better and better more you get it.

Why I thought of this now? We do see all round us (and within) that लोकैषणा > पुत्रैषणा > वित्तैषणा. Does then it mean a hopeless world? if No, why not? Because those are paths of excitement driven happiness and someday, one is sure to feel tired and go in search for something more sustainable. i.e.  (लोकैषणा > पुत्रैषणा > वित्तैषणा) < (ज्ञान गमन प्राप्ति)

पदान्त रेफ प्रक्रिया

https://archive.org/details/Ashtadhyayi-Prathamavritti के वर्ग शून्य में बतायी गयी पदान्त रेफ प्रक्रिया

अष्टाध्यायी अध्ययन के प्रयास

तो मैंने फिर एक बार अष्टाध्यायी पढना प्रारम्भ किया था। (फिर एक बार और प्रारंभ साथ साथ लिखने से मुझे बहोत पाप लगेगा ऐसा लग रहा है पर..). विषयवस्तु समझना ज्यादा क्लिष्ट नहीं लगा जिसमें ९९% कारण आचार्य थे। पर मेरी दो अक्षमताओं के चलते पढाई जैसी चलनी चाहिए ऐसी नहीं चल रही थी।

वैसे तो वस्तुओं को कठंस्थ कर पाने का सामर्थ्य प्रारम्भ से ही बहोत अधिक नहीं था पर गत कुछ वर्षों में तो वो मैंने पूर्णतया खो दिया था। ऐसा होने के मुख्य तीन में से दो कारण थे, १) जब जो चाहिए वो गूगल या हार्ड डिस्क में है ऐसा विश्वास हो जाने से पिछले दो दशक से स्मृति का उपयोग करना बिलकुल छोड दिया था। (जबकि ऐसा करना मूर्खता है यह समझ में आये भी कुछ समय हो गया पर नष्ट हुआ सामर्थ्य पुनः प्राप्त करने के लिये पुरुषार्थ कौन करेगा?) २) मन ने ये दृढ विश्वास कर लिया था की अब मैं कुछ भी कठंस्थ नहीं कर सकती इसका अर्थ यह था की सूत्रपाठ अथवा धातुपाठ तो छोडो, रामः रामौ रामाः भी मेरे बस की बात नहीं थी।

दूसरी अक्षमता यह थी की कुछ हद तक एक बार समझ लेने पर भी वस्तुओं को भूल जाती थी। यह समस्या का निवारण हलाकि पहेली समस्या की भांति असंभव नहीं था। (ठीक है, पर्याप्त पुरुषार्थ करने पर असंभव तो पहेली समस्या का निवारण भी नहीं होगा..). इसके दो समाधान हो सकते थे। मैं अकेले घर बैठे पढने के बदले समूह अध्ययन का हिस्सा बनूं अथवा कोई ऐसे व्यक्ति को पकडूं जिसे मैंने जो पढा है वो पढा सकूं। पर यह दोनों रास्तें बहोत बंधनकारी तथा महेंगे (शक्ति व्यय की दृष्टि से) लगने से मैंने नहीं लिये। तो अब क्या करें?

एक मार्ग था। मैंने कंप्यूटर को पढाने का निश्चय किया। पर एक समस्या और थी। मुझे कोई प्रोग्रामिंग लैंग्वेज नहीं आती थी। पर्याप्त मात्रा में ठोकरें खाने के बाद एक पुस्तक मिली - A byte of python. लेखक शिक्षक की उंगली पकडके सिखना प्रारम्भ किया और पता ही नहीं चला कब वो उंगली छोडके आगे का मार्ग स्वयं (google / stackexchange की दुनिया में) ढूंढना प्रारम्भ हो गया। एक लम्बे लगने वाले प्रयत्न के उपरांत मेरे प्रोग्रामने सर्वप्रथम शब्द 'भागः' बनाया। (output given at the end)

कोई मनुष्य के बदले कंप्यूटर को पढाने का फायदा यह था की वो स्वयं कुछ भी नहीं समझेगा इसलिए जब तक मैं ठीक ठीक समझके ठीक ठीक समझा नहीं पाती, वो सही परिणाम नहीं देगा। पर एक नुकसान भी था। वो ये की जिस उद्देश्य से उसको पढाना प्रारम्भ किया था उसकी पूर्ति होना तो दूर, यह उलटा पड सकता था। (क्योंकि जब एक बार कंप्यूटर को समझा दिया है तो वो सदा याद रखेगा - मुझे याद रखने की क्या आवश्यकता है?)

पर यह एक रसप्रद प्रयोग बना। मेरा पढना पढाना zero knowledge reserve के साथ चल रहा था. यानि,जीतनी बातें अष्टाध्यायीकी आचार्य से सीखी (https://archive.org/details/Ashtadhyayi-Prathamavritti) उतनी का प्रोग्रामिंग कर दिया और उतना प्रोग्राम करने के लिए जीतनी python आनी चाहिए उतनी सिखी। इसका अर्थ यह भी था की जैसे ही मैं अगला पाठ पढती - जो पूर्व सीखी वस्तुओं को विस्तारित करता, मेरा अब तक का सारा काम ध्वस्त हो जाता। मेरा प्रोग्राम सही अर्थमें iterative पद्धति से आगे बढ रहा था। दो तीन महीने बाद एक बहोत ही उत्कृठ तथा उपयोगी साइट http://ashtadhyayi.com/ मिली जिससे सीखना और सरल हुआ। ऐसे ही आगे चलके http://avg-sanskrit.org/sutras/ से भी लाभ मिला।

वैसे यह प्रयास मेरी अनियमितता से अछूता नहीं रहा। बिच बिच में १-२ महीने ध्यान कहीं और भटक जाना स्वाभाविक रहा पर इस बार अवकाश थोडा लंबा ही चला है। ६ महीने हुए ध्यान भटके हुए पर ईश्वर ने चाहा तो कुछ दिनों में इसपे फिर कार्य हो पायेगा। (in a way this post also serves to remind myself to restart working on this front. as of now, I fear I have not only forgot almost all Ashtadhyayi learning as before, but also some of what my program does too.)

--------------------------------------------
`https://archive.org/details/Ashtadhyayi-Prathamavritti में सर्वप्रथम शब्द 'भागः' बनाया गया है जो इस समय मेरा प्रोग्राम कुछ ऐसे बनाता है।

धातु: भजँ॑_सेवायाम् से ['भाव', 'क्रिया के अपने भाव को कहेने के अर्थ में'] अर्थ में 1 विभक्ति 1 वचन का शब्द बनाना है
['धातु'] के अधिकार/प्रकरण में प्रवेश
इतसंज्ञा होने के पश्चात् धातु है: भज् और ['अँ॑'] वर्णो की इतसंज्ञा हुई है
भज् धातु से भाव अर्थ में 3.3.18 सूत्र से घञ् प्रत्यय होता है
['घञ्'] प्रत्यय की संज्ञा ['कृत'] भी है
इतसंज्ञा होने के पश्चात् प्रत्यय है: अ और ['घ', 'ञ'] वर्णो की इतसंज्ञा हुई है
धातु का अधिकार/प्रकरण समाप्त
अङ्गस्य के अधिकार/प्रकरण में प्रवेश
घञ् प्रत्यय को मानके अंगकार्य:
['7.2.116 अतः उपधायाः', ['भ', 'अ', 'ज'], '->', ['भ', 'आ', 'ज']]
['7.3.52 चजोः कु घिन्ण्यतोः', ['भ', 'आ', 'ज'], '->', ['भ', 'आ', 'ग']]
घञ् प्रत्यय को मानके अंगकार्य समाप्त होने पर स्थिति है: [['भ', 'आ', 'ग'], ['अ']]
अङ्गस्य का अधिकार/प्रकरण समाप्त
['प्रातिपदिक']
ङ्याप्प्रातिपदिकात् के अधिकार में प्रवेश
इतसंज्ञा होने के पश्चात् विभक्तिप्रत्यय है: स् और ['उँ'] वर्णो की इतसंज्ञा हुई है
['अङ्ग', 'पद - प्रत्यय सहित']
ङ्याप्प्रातिपदिकात् का अधिकार/प्रकरण समाप्त
अङ्गस्य के अधिकार/प्रकरण में प्रवेश
सुँ प्रत्यय को मानके अंगकार्य:
सुँ प्रत्यय को मानके अंगकार्य समाप्त होने पर स्थिति है: [['भ', 'आ', 'ग', 'अ'], ['स']]
अङ्गस्य का अधिकार/प्रकरण समाप्त
['पद - प्रत्यय सहित']
पदस्य के अधिकार/प्रकरण में प्रवेश
पूर्वत्रासिद्धम्
इतसंज्ञा होने के पश्चात् प्रत्यय है: र् और ['उँ'] वर्णो की इतसंज्ञा हुई है
['8.2.66 ससजुषो रुँः', ['भ', 'आ', 'ग', 'अ', 'स'], '->', ['भ', 'आ', 'ग', 'अ', 'र']]
['8.3.15 खरवसानयोर्विसर्जनीयः', ['भ', 'आ', 'ग', 'अ', 'र'], '->', ['भ', 'आ', 'ग', 'अ', 'ः']]
पदस्य का अधिकार/प्रकरण समाप्त
भज् ( भजँ॑ ) धातु से भाव अर्थ में 1 विभक्ति 1 वचन में भागः शब्द बनता है
---------------------------------

लोलुवः शब्द वो ऐसे बनाता है

धातु: लूञ्_छेदने से ['क्रियासमभिहारे', 'क्रिया को बार बार करने के अर्थ में'] अर्थ में 1 विभक्ति 1 वचन का शब्द बनाना है
['धातु'] के अधिकार/प्रकरण में प्रवेश
इतसंज्ञा होने के पश्चात् धातु है: लू और ['ञ'] वर्णो की इतसंज्ञा हुई है
लू धातु से क्रियासमभिहारे अर्थ में 3.1.22 धातोरेकाचो हलादेः क्रियासमभिहारे यङ् सूत्र से यङ् प्रत्यय होता है
['यङ्'] प्रत्यय की संज्ञा ['सनादि'] भी है
इतसंज्ञा होने के पश्चात् प्रत्यय है: य और ['ङ'] वर्णो की इतसंज्ञा हुई है
6.1.1 एकाचो द्वे प्रथमस्य ['ल', 'ऊ', 'य']
6.1.4 पूर्वोऽभ्यासः ['ल', 'ऊ', 'य']
6.1.5 उभे अभ्यस्तम् ['ल', 'ऊ', 'य', 'ल', 'ऊ', 'य', 'अ']
6.1.9 सन्यङोः
['6.1.66 लोपो व्योर्वलि', ['ल', 'ऊ', 'य', 'ल', 'ऊ', 'य', 'अ'], '->', ['ल', 'ऊ', 'ल', 'ऊ', 'य', 'अ']]
धातु का अधिकार/प्रकरण समाप्त
['धातु'] के अधिकार/प्रकरण में प्रवेश
लूय धातु से क्रियासमभिहारे अर्थ में 3.1.34 वार्तिकम्  अज्विधिः सर्वधातुभ्यः सूत्र से अच् प्रत्यय होता है
['अच्'] प्रत्यय की संज्ञा ['कृत'] भी है
इतसंज्ञा होने के पश्चात् प्रत्यय है: अ और ['च'] वर्णो की इतसंज्ञा हुई है
['2.4.74 यङोऽचि च', ['ल', 'ऊ', 'ल', 'ऊ', 'य', 'अ'], '->', ['ल', 'ऊ', 'ल', 'ऊ']]
धातु का अधिकार/प्रकरण समाप्त
अङ्गस्य के अधिकार/प्रकरण में प्रवेश
---------अभ्यासकार्य----------
['7.4.59 ह्रस्वः', ['ल', 'ऊ', 'ल', 'ऊ'], '->', ['ल', 'उ', 'ल', 'ऊ']]
['7.4.82 गुणो यङ्लुकोः', ['ल', 'उ', 'ल', 'ऊ'], '->', ['ल', 'ओ', 'ल', 'ऊ']]
---------अभ्यासकार्य समाप्त----------
अच् प्रत्यय को मानके अंगकार्य:
7.3.84 सार्वधातुकार्धधातुकयोः गुण प्राप्ति
1.1.4 न धातुलोप आर्धधातुके गुण/वृद्धि निषेध
इतसंज्ञा होने के पश्चात् प्रत्यय है: उव् और ['ङ'] वर्णो की इतसंज्ञा हुई है
['6.4.77 अचि श्नुधातुभ्रुवां य्वोरियङुवङौ, 1.1.53 ङिच्च', ['ल', 'ओ', 'ल', 'ऊ'], '->', ['ल', 'ओ', 'ल', 'उ', 'व']]
अच् प्रत्यय को मानके अंगकार्य समाप्त होने पर स्थिति है: [['ल', 'ओ', 'ल', 'उ', 'व'], ['अ']]
अङ्गस्य का अधिकार/प्रकरण समाप्त
['प्रातिपदिक']
ङ्याप्प्रातिपदिकात् के अधिकार में प्रवेश
इतसंज्ञा होने के पश्चात् विभक्तिप्रत्यय है: स् और ['उँ'] वर्णो की इतसंज्ञा हुई है
['अङ्ग', 'पद - प्रत्यय सहित']
ङ्याप्प्रातिपदिकात् का अधिकार/प्रकरण समाप्त
अङ्गस्य के अधिकार/प्रकरण में प्रवेश
सुँ प्रत्यय को मानके अंगकार्य:
सुँ प्रत्यय को मानके अंगकार्य समाप्त होने पर स्थिति है: [['ल', 'ओ', 'ल', 'उ', 'व', 'अ'], ['स']]
अङ्गस्य का अधिकार/प्रकरण समाप्त
['पद - प्रत्यय सहित']
पदस्य के अधिकार/प्रकरण में प्रवेश
पूर्वत्रासिद्धम्
इतसंज्ञा होने के पश्चात् प्रत्यय है: र् और ['उँ'] वर्णो की इतसंज्ञा हुई है
['8.2.66 ससजुषो रुँः', ['ल', 'ओ', 'ल', 'उ', 'व', 'अ', 'स'], '->', ['ल', 'ओ', 'ल', 'उ', 'व', 'अ', 'र']]
['8.3.15 खरवसानयोर्विसर्जनीयः', ['ल', 'ओ', 'ल', 'उ', 'व', 'अ', 'र'], '->', ['ल', 'ओ', 'ल', 'उ', 'व', 'अ', 'ः']]
पदस्य का अधिकार/प्रकरण समाप्त
लूय ( लूञ् ) धातु से क्रियासमभिहारे अर्थ में 1 विभक्ति 1 वचन में लोलुवः शब्द बनता है

Healthy lifestyle as per Ayurved

So, we all are focused on immune system strength, and ways not to get exposed to sickness. Good time to recap what we knew always thanks to our Rishies but as if we are in competition to be bigger idiots, most of us kept walking in opposite direction.

• Dincharya
• Ritucharya
• Sadvritt

Dincharya
Deals with Aahar, Vihar. Key points are,

• Sleep at regular time, good sleep, Wake up in Brahma muhurt
• Shuddhi routines
• Eating at regular times twice a day

More:
http://www.iosrjournals.org/iosr-jnhs/papers/vol4-issue3/Version-4/H04344648.pdf
https://www.researchgate.net/publication/322498812_Role_of_Dincharya_Regimen_towards_Attaining_Positive_Health
https://www.wjpmr.com/download/article/43012019/1550559428.pdf


Ritucharya
Deals with changes in aahar, vihar based on how seasons affect Vata, Pitta, Kapha balance.

• Hemant/Shishir: Grow more strong and exercise, avoid cold in shishir.
• Vasant: Eat light, kapha pacifying diet, no daytime sleep
• Greeshma: Sweet, light, cooling food, reduce exercise
• Varsha: easily digestible food to handle weakened, vitiated digestive fire, boiled water, avoid exertion
• Sharad: Manage vitiated Pitta. light, cooling diet, virechan, blood letting.

More:
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3361919/
https://www.easyayurveda.com/2012/11/14/ritucharya-ayurvedic-seasonal-regimen-3rd-chapter-ashtang-hriday/


Sadvritt
Deals with Vihar, Vichar. for physical, social and metal health.

• Be truthful, independent, confident, modest
• Don't believe everything you see/hear, don't suspect everything either
• Don't let success/failures affect you emotionally
• Don't procrastinate, don't rush to things without giving proper thought.
• Admire good and learned, be nice to friends and all living beings, avoid bad people
• do not reveal your failures and insults
• Cover mouth while coughing, sneezing, yawning..
• Dont keep any relationship with bad people, do not oppose good people.
• Eat after giving food to needy, dont eat at crowded place, dirty food or if served by unfriendly person.
• Make best use of time, don't envy others, don't reveal secrets
• Do not desire to be happy alone, do not desire other's property

its a detailed topic. see below for more,
https://www.researchgate.net/publication/318293454_SADVRITTA_CODE_OF_RIGHT_CONDUCTS_IN_AYURVEDA
https://www.easyayurveda.com/2018/09/03/sadvritta-code-of-conduct/

So far I haven't mentioned herbs. There is a reason for it. and its not that I consider them 'outside' of Ayurved but normally so much (undue) emphasis herbs get when one speaks of Ayurved, that as a reflex, I take a stance of ignoring them completely - at least initially.

वैसे भी कहा जाता है के पथ्य के बिना औषधि का कोई उपयोग नहीं और पथ्य हो तो औषधि का कोई उपयोग नही। तो मैने पथ्य से प्रारंभ किया। and, while पथ्य comes before औषधि, Ayurved doesn't start with pathya either.

Ayurved is knowledge about how to best maintain Sharir/Man in best of conditions for long time, for a purpose. that purpose is, to use these tools for our स्वार्थ - अभ्युदय तथा निःश्रेयस की प्राप्ति। आयुर्वेद वो ज्ञान है जो हमें अभ्युदय तथा निःश्रेयस की प्राप्ति के साधनों को स्वस्थ रखने के लिये कैसे उनको समदोष समधातु तथा सत्व गुण प्रधान बनाये रखे यह मार्गदर्शन करता है। जिससे हम आध्यात्मिक अधिभौतिक तथा आधिदैविक विपत्तिओं से बचते हुए लक्ष्य प्राप्ति में आने वाली बाधाओं से बचें।

Coming to herbs,

Contrary to how I might have sounded, I absolutely highly regards herbs. my apparent disregard at the start of the thread had nothing to do with herbs. It was rather to an approach that turns blind eye towards recognising sharir and man as sadhan and accepting one's responsibility towards keeping these tools in best shape by pathya aahar, aachar, vichar and directly jumps to herbs as solution for an ill defined problem.

Far from having disregard, I have such high regards for those excellent-sustainable, co-existence promoting relationship established between herbs and us by our Rishis that I wont even like to categories them all as Aushadhis but argue they be included under pathya.

Cant imagine our kitchens without all those spices. I sometime wonder how western bodies manage without those personal body-guards? While they fall under pathya category when used in spice quantity, most of them can become full fledged Aushadhi too. but even beyond them, we have few more herbs/formulations that can be great addition to daily routine. Let me start with what I may put next only to sakshat dhanvantari.

A Rasayan, Tridosh balancing, Triphala is almost 50% of herbal part of Ayurved for me.

Triphala is something to be used as first resort as well as last resort. I see it as a gridlock breaker - when you have put yourself in a such mess that all remedies are now too harsh for you, Triphala can be trusted to lovingly ease the situation and slowly make space for more direct action. and of course, if its the first and the last resort, it also exists everywhere in the middle too. I guess there would be hardly any formulation that goes without having triphala in it. it helps get rid of ama, balances tri dosh, is anti ageing (Rasayana), protects against aagantuk vyadhies too. that's all you need right?

okay, but how do you say this in allopathic terms?

Triphala is,

- antibacterial

- antiviral

- antioxidant

- anticancer

- hepatoprotective

- immunomodulatory

- anti inflammatory

- GI protective

- antidiabetic

- improves HDL/LDL ratio

- Radioprotective

- good for eye (anti cateract, dry eyes)

- anti ageing

...

...

I think you get the point.

To know more, you can simply go to https://ncbi.nlm.nih.gov/pmc/ and type triphala with effect you want to search for or simply google with nih included in search words.

I will leave you with couple of random results that google gave me.

https://ncbi.nlm.nih.gov/pmc/articles/PMC6052535/

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5567597/

When I was getting interested in Ayurved, in initial days had come across a (true) story. It was a blog or something. Story teller had heard of a Vaidya who would treat all aliments very effectively. Out of reverence and desire to learn, the story teller visits the Vaidya (who is at some remote village). When he sees the Vaidya giving Aushadhi to one after the other patient, each with different problem, he is baffled. Everyone one got the same thing as Aushadhi - it was Ashwagandha (if I remember correctly).

Learning Ayurved is far dream for me (Ayurved to chhodo, pre-requisite Sanskrit me bhi koi daal nahi gali abhi tak to), but I kind of have my Ashwagandha.

Its Haldi.

From infections to Cancers, skin problems to Alzheimer’s, arthritis to asthma, liver, kidney, high sugar level, we don't even realise on how many fronts Haldi fights to protect us. Guess, it would be stupid of me say things every one of us knows anyway. So let me move to next..

I was introduced to the benefits of next two single herbs I want to talk about by reading/hearing about two similar cases.

Both were about patients with lungs problem where after treating the patient for long enough, kin of patients were told by doctors- nothing can be done now.

in first case, it was father of a son in his 20s who was told this. He, not doctor/vaidya himself, not knowing where to go was asked to wait for death of his twenty something son in 3-4 days.

He searched for sanjivani for his son with intensity that only he could, and after two days he gave garlic to his son..

This story had huge emotional impact on me. I am still a great fan of garlic years after reading that story, now not because of the story, but because of garlic itself.

Now, above was something I had read somewhere on internet but next is something experienced by someone well known in real life.

Essentially same story and after being given up by doctors, patient was given Kariyata (Kalmegh) kadha three times a day by his caretakers. he too recovered in few days. I had not even heard of Kariyata before this. Today, I can say getting to know it was one of the best things happened to me.. I wont talk about it much here and wish you go and discover its amazing benefits yourself.

Last two single herbs I want to talk about ARE magic herbs. The way I see them is how I see sunlight and water for a plant deprived of them or as Guru and Mother to someone with Avidya or needing care. 

They are Ajwain and Shatavari.

I call Ajwain, a vatakaphhar, aampachak, krumighna magic herb as most number of vyadhi are due to vata and in today's lifestyle, ama

One needs to manage pitta though, specially if he has already vitiated that too. would need to know how, how much, when to use ajwain to get magic out of it, be it in unbearable muscle pain or toothache, long standing indigestion or to get rid of more deep seated ama.

In allopathic terms (mining of herbs), it is anti fungal, antioxidant, antimicrobial, hypo lipidemic, anti hypertensive, antispasmodic, bronchodilating, abortifacient, anthelmintic and antifilarial and more..

here is one link talking about ajwain, to see more from this angle, as usual you can search nih+ajwain.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3358968/

Second magic herb, Shatavari, is again a Rasayan.

Study links.

1. Its protective effect against postmenopausal bone loss. 

http://www.ayujournal.org/downloadpdf.asp?issn=0974-8520;year=2009;volume=30;issue=3;spage=317;epage=317;aulast=Japee;type=2

and, next study is kind of we should see more often. A study attempting to look at the problem and solution rather than aimed at finding some 'drug' that can be sold.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3215317/

यद्यपि मैंने अभि तक कुछ जडीबुटीओ को रामबाण, जादुई, साक्षात धन्वंतरि के पश्च्यात जो है जैसी उपमाओ से अलंकारित किया है, यही उपमाओ की अधिकारी अन्य अनेक औषधियां है जिनमें से कुछ एक के नाम निचे लिखे है।  

लवंग

सुंठ / अदरक

कलोंजी

गिलोय

पुनर्नवा

भूमि आमला

कचनार

नीम

मंजिष्ठा

यष्टिमधु

गुगळ (गुग्गुल)

पिप्पली

काली मिर्च

भृङ्गराज

ब्राह्मी

शंखपुष्पी

जटामांसी

विडंग

अनेक भस्में