• 한국한의학연구원논문집
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• 제16권3호
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• pp.1-13
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• 2010

Ayurveda is an Indian traditional medicine coming down from ancient times. In the past, it was propagated with Buddhism, and had a great influence on the medicine in East Asia. At present, it is getting a lot attention as an alternative medicine. A variety of researches on ayurveda are being done all over the world, but its domestic research situation is still insignificant, especially rare to find any consideration about its origin. Accordingly, this research arranged and considered the contents on the origin of ayurveda that have already been discovered. The origin of ayurveda can be reviewed roughly in three aspects. First, at a mythological viewpoint, it's possible to trace the origin of ayurveda from Brahma which is described as a fount of all sciences and also the Ruler of the Universe. According to "Sushruta Samhita" and "Charaka Samhita", Brahma made 100,000 g$\={a}$th$\={a}$ in 100 chapters, and then reduced them to 8 lessons. Next, tracing documentary origin, ayurveda is known to originate in veda-Aryan's sanctuary, especially Atharva veda. However, practically considered, the present ayurveda can be judged to form from the 3 major classics in the Brahman period- "Charaka Samhita", "Sushruta Samhita", "Ashtanga Sangraha", of which "Charaka Samhita" is the most ancient and prestigious literature. Lastly, a lot of scholars are explaining the ancient Indian civilizations in connection with ayurveda at a historical viewpoint as "a 5-thousand-year-old history", but ayurveda originated in Aryan's sanctuary-veda; thus, it's impracticable to include the Indian medicine before their migration to India in the origin of ayurveda. Accordingly, it is necessary for scholars to do research by distinguishing the ancient Indian medicine before veda from ayurveda.

• 한국한의학연구원논문집
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• 제16권3호
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• pp.23-32
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• 2010

Background : There has been increased global interest in traditional medicine. Ayurveda and Korean medicines are most world-widely spread as Complementary and Alternative Medicine(CAM). Objectives : This review gives an overview of basic principles and commonalities of Ayurveda, Tibetan and Korean medicine. Method : I have summarized the results of the research into the following categories: basic theoies, history, physiology and pathogenesis. Result : 1. Ayurveda is the medical science that grasps individual constitution through Tridosha, a combination of five primary elements(space, wind, fire, water, and earth), and systematically explains physiological and pathological phenomena which reveal according to the constitution. 2. The theoretical basis forming the Tibetan Medicine is the substance of phlegm, bile, and wind each of which is divided into five kinds. These physiological substances can be transformed into pathological factors when certain environment is formed. 3. Ayurveda, Tibetan and Korean medicine, three main axes of the traditional medicine arouse western medical researchers' interest by their peculiar views of the disease and the system of their medical theories. And they are expected to render services to human health. Conclusions : We can expect the potential of the approaching between Ayurveda, Tibetan and Korean medicine.

• 대한한의학원전학회지
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• 제22권4호
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• pp.67-100
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• 2009

"Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)是印度传统医学最重要的经典著作之一, 与"Caraka-samhit$\bar{a}$(闺罗迦集)"以及成书于八世纪的"Astangahrdaya-samhita(八心集)"(内外科综合概要)并称'$\bar{A}$yurveda(阿输吠陀)'的"三位长老", 至今仍是当代印度'$\bar{A}$yurveda(阿输吠陀)' 正规教育所采用的主要教科书. Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)"是卷一"总說"46章, 卷二"病因论"16章, 卷三"身体论"10章, 卷四"治疗论"40章, 卷五"毒物论"8章, 卷六"补遗"66章等总共186章构成的. 其作者为苏斯鲁塔($Su\'{s}ruta$), 故此书亦称" Su$\acute{s}$ruta-samhit$\bar{a}$(苏斯鲁塔本集)". "Su$\acute{s}$ruta-samhit$\bar{a}$" 的成书年代无法确定, 虽然不乏认为其成书年代可以上溯到纪元前若干世纪者, 但现今一般倾向于认为其传世本的形成是在公元3~4世纪. 如果与韩医学加以比较, 可以说在经典的形成与流传方面, '$\bar{A}$yurveda(阿输吠陀)'的"三位长老"与今本"黄帝内经", 无论是在历史地位, 流传与分合, 内容形式及重要性等许多方面, 均有极大的可比性. 然而不论是想真正了解'$\bar{A}$yurveda(阿输吠陀)', 还是想对不同医学体系做比较, 交流方面的研究, 或是全面考察医学与社会, 哲学等等的关系, 仅仅阅读综述性的研究文章与著作总是不够的. 细观而真正了解经典原貌时所能体会到的真实感. 因此, 试图了翻译"Su$\acute{s}$ruta-samhit$\bar{a}$". "Su$\acute{s}$ruta-samhit$\bar{a}$"是用梵语写的, 所以很难接近. 以下借助大地原诚玄的1943年日译本"スシュルタ本集"之第一卷"总說" 而廖育群的"阿輪吠陀-印度的传统医学""妙闻集 总论篇"的主要内容译出. 如今西医体系获得了普遍性, 其他文化圈的传统医学消灭了. 然而其中韩医学和印度传统医学'$\bar{A}$yurveda(阿输吠陀)'仍然保持了生命力. 从而，论者通过翻译'$\bar{A}$yurveda(阿输吠陀)'医学经典即"Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)"的"总說", 而且要贡献扩大韩医学和东洋传统医学的范围.

• 대한한의학원전학회지
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• 제24권5호
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• pp.21-57
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• 2011

Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)是印度传统医学最重要的经典著作之一, 与"Caraka-samhit$\bar{a}$(闺罗迦集)"以及成 书于八世纪的"Astangahrdaya-samhita(八心集)"(內外科综合概要)并称 $\bar{A}$yurveda(阿输吠陀)'的"三位长老", 至今仍是当代印度 '$\bar{A}$yurveda(阿输吠陀)' 正规教育所采用的主要科书. Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)"是卷一"总說"46章, 卷二"病因论"16章, 卷三"身　论"10章, 卷四"治疗论"40章, 卷五"毒物;论"8章, 卷六"补遗"66章等总共186章构成的. 其作者为苏斯鲁塔(Su$\acute{s}$ruta), 故此书亦称"Su$\acute{s}$ruta-samhita(苏斯鲁塔本集)". "Su$\acute{s}$ruta-samhit$\bar{a}$ 的成书年代无法　定, 虽然不乏认为其成书年代可以上溯到纪元 前若干世纪者，但现今一般倾向于认为其传世本的形成是在公元3~4世纪. 不论是想真正了解 '$\bar{A}$yurveda(阿输吠陀)', 还是想对不同医学体系做比较, 交流方面的硏究, 或是全面考察医学与社会, 哲学等等的关系, 仅仅阅读综述性的硏究文章与著作总是不够的. 细观而真正了解经典原貌时所能体会到的真实感. 因此, 试图了翻译 "Su$\acute{s}$ruta-samhit$\bar{a}$". "Su$\acute{s}$ruta-samhit$\bar{a}$是用梵语写的, 所以很难接近. 以下借助大地原诚玄的1943年日译本"スシュルタ本集" 之第一卷 "总說" 而廖育群的"阿輪吠陀-印度的传统医学" "妙闻集.总论篇" 的主要内容译出. 如今西医体系获得了普遍性, 其他文化圈的传统医学消灭了. 然而其中韩医学和印度传统医学 '$\bar{A}$yurveda(阿输吠陀)' 仍然保持了生命力. 从而, 论者通过翻译 '$\bar{A}$yurveda(阿输吠陀)' 医学经典即 "Su$\acute{s}$ruta-samhit$\bar{a}$(妙闻集)"的"总說", 而且要贡献扩大韩医学和东洋传统医学的范围.

• 대한예방한의학회지
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• 제13권2호
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• pp.19-26
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• 2009

Objectives : This study was investigated to the relationship ayurvedic constitution and each skin hydration and pH. Methods : The questionaire survey and skin analysis of female students attending university located in Chugnam was carried out in order to assess skin types according to ayurvedic constituion such as vata, pitta and kapha. Data analysis were used describe statistics, ANOVA in Duncan's multiple comparative test and Pearson's correlation by SPSS. Skin hydration and pH was measured by Corneometer and skin-pH meter. Results : The results of this study are as follows. First, in terms of knowledge of ayurvedic constitutional types most students are not aware of that. Second, the most common constitution in the ayurveda medical system was pitta. Third, in the analysis of skin type by constitution of ayurveda, vata had dry skin while pitta and kapha tended to have more combination skin. However, this result didn't show any statistically significant difference either. Forth, the analysis of skin tone by constitution of ayurveda showed that vata was white, and pitta and kapha were just average. Discussion and Conclusion : The results of this study was shown that the difference between Korean and Indian, so we should develop effective diagnosis tool for Korean people. In the future, we expect that ayurvedic skin and body program developed by this study spread and practical use at esthetic industry and domain of esthetics in Korea.

• 한국산학기술학회논문지
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• 제9권6호
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• pp.1800-1805
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• 2008

시로아비앙가는 인도의 고대의 의학서이면서 건강관리의 지침서인 아유르베다의 한 시술법이다. 본 연구는 시로아비앙가가 스트레스 완화에 미치는 효과를 20대 여성을 대상으로 살펴보았다. 이 실험은 뇌파측정을 통해 알아보았는데, 시로아비앙가 마사지가 좌뇌의 델타파와 우뇌의 델타파, 세타파를 떨어뜨리고, 우뇌의 알파파와 SMR파, 로우베타파는 증가시키는 것으로 나타났다. 수면 시에 나타나는 델타파와 세타파가 깨어있을 때 높게 나타난 것은 대상자가 스트레스와 긴장상태에 있음을 의미하고, 시로아비앙가 마사지 이후에 델타파와 세타파가 감소하는 결과는 긴장상태가 완화됨을 나타낸다. 뇌가 활동하고 있을 때 나오는 알파파는 심신이 이완되어 편안할 때 가장 많이 나오는 뇌파이다. 따라서 알파파가 시로아비앙가 마사지 후 증가하는 점은 시로아비앙가 마사지가 스트레스 완화에 영향을 미침을 알 수 있다.

• 대한본초학회지
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• 제25권4호
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• pp.161-169
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• 2010

Objectives & Methods : To compare the medicinal herbs between Ayurvedic medicine and traditional Korean medicine(TKM), we took reference of major publications related to Ayurvedic medicinal herbs such as Indian Herbal Remedies, Prime Ayurvedic Plant Drugs, with those of TKM. We selected most widely used 130 herbal species of Ayurvedic medicine and compared the similarities and differences with TKM. Comparative factors were the origin, habitation, synonyms, usage, medicinal parts, and precautions. Results : 1. The medicinal herbs Resinatum Lignum(沈香), Arecae Pericarpium(大腹皮), Arecae Semen(檳榔), Carthami Flos (紅花), Camphorum(樟腦), Crotonis Semen(巴豆), Curculiginis Rhizoma(仙茅) used in TKM did exactly correlate in their origins with those of Ayurvedic medicine. 2. Varieties of allied species were found in their origins. Benincasae Pericarpium(冬瓜皮), and Benincasae Semen(冬瓜子) derive from the same plant Benincasa hispida Cogn. for both Ayurvedic medicine and TKM. Interestingly, B. cerifera Savi. is also claimed for same uses in Ayurvedic medicine. This broadened use of allied species is found in various Ayurvedic herbal medicine such as Cannabis Semen(火麻仁) using Cannabis indica Lam., and Curcuma Longae Rhizoma(薑黃) using Curcuma domestica Valeton. This suggests the possibility of their usage also in TKM. 3. Myrrha(沒藥), and Curculiginis Rhizoma concorded their usage with TKM. While Arecae Pericarpium(大腹皮), Arecae Semen(檳榔), Aquilariae Resinatum Lignum(沈香), Pericarpium(冬瓜皮), Benincasae Semen(冬瓜子), Cannabis Semen(火麻仁), Carthami Flos(紅花), Camphorum(樟腦), Crotonis Semen(巴豆), Curcumae Radix(鬱金), Curcuma Longae Rhizoma(薑黃) and Zedoariae Rhizoma(莪朮) revealed varied efficacies according to their part used or usage forms. Conclusion : Both Ayurvedic medicine and TKM reflect the traditional medicine of its regions where is founded. Mutual understanding improves the capability of coping of diverse ailments of present days and also replacing some plants in the days of increasing threat to our environment. Abundant external applications of various plants found in Ayurvedic medicine were particularly useful for TKM to complement its strength in herbal intake.

• 동국한의학연구소논문집
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• 제10권
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• pp.161-175
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• 2008

The '$\bar{A}yurveda$', Buddhistic medicine, and the present of traditional medicine can be summed up as thus. 1. The '$\bar{A}yurveda$' is a transliteration of the Sanskrit Ayur - veda and is a compound of the words 'Ayus(life)' and 'Veda(knowledge)' and means "The study of life", which means the preservation of health and the understanding and curing of diseases. 2. The '$\bar{A}yurveda$', which originated from ancient experience, was recorded in Sanskrit, which was a theorization of knowledge, and also was written in verses to make memorizing easy, and made medicine the exclusive possession of the Brahmin. The first annotations were 1060 for the "Charaka", 1200 for the "Sushruta", 1150 for the "Ashtanga Sangraha samhita", and 1100 for the "Nidana". The use of various mineral medicines in the "Charaka" or the use of mercury as internal medicine in the "Ashtanga Sangraha samhita", and the palpation of the pulse for diagnosing in the '$\bar{A}yurveda$' and XiZhang' medicine are similar to TCM's pulse diagnostics. The coexistence with Arabian 'Unani' medicine, compromise with western medicine and the reactionism trend restored the '$\bar{A}yurveda$ today. 3. When we look at the present of the education and research of the '$\bar{A}yurveda$', after gaining independence from England, India set up a modern education system of the '$\bar{A}yurveda$' and set it on an equal position with western medicine. According to the 1976 study the '$\bar{A}yurveda$' is taught in a 5 and a half year university curriculum, and the main textbooks are the Charaka - samhita("開羅迦集" - internal medicine), Sushruta-samhita("妙聞集", surgery), Madhavanidana(diagnostics), 3 volumes of Bhavaprakasa(pharmacology internal medicine, mineral medicine}, Rajanighantu (pharmacology), $Vrks\bar{A}yurveda$(plant therapy), Mahabharata(military medicine), Arthasastra(forensic medicine, toxicology) Kamasastra(science of intercourse), etc. in 10 subjects and there are 232227 certified doctors that have graduated from the 95 colleges and passed the exams.

• 한국의사학회지
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• 제27권1호
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• pp.135-156
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• 2014

Through a simple translation and analysis of the "Su$\acute{s}$uta-saṃhit$\bar{a}$(The fascinating tales) S$\bar{u}$trasth$\bar{a}$na(The Introduction)", I have summarized the results of the research into the $\bar{A}$yurveda Herbal theory. 1. The title of chapter 40 is "dravya-rasa-guṇa-vip$\bar{a}$ka-vij$\tilde{n}$anīya(Medcation Taste Nature Effects Digestion)", and it states theoretical knowledge on materia medica. It says that 'matter' is the most important thing, and that it decides the curing effect. Although it does acknowledge the reason behind the doctors that emphasized things like 'taste', it mainly has a critical tone. The difference in philosophies and medical theory can be seen when we compare this to the "Caraka-saṃhit$\bar{a}$", 'theory on taste'. 2. The title of chapter 41 is "dravya-vi$\acute{s}$eṣa-vij$\tilde{n}$anīya(A Discussion on the Characteristics of Materia Medica)", and the contents of the chapter have a similar tone to the thoughts of the S$\bar{a}$mkhya(數論派). All 'matter' was created by the combination of the five elements of earth, water, fire, wind, and ether, and the predominant element makes it have an earth, water, fire, wind, or ether nature. Earth has an unmoving and down going nature, and makes the body strong. Water has an irrigating nature, and moistens the tissue and induces secretion and excretion. Fire has an upward-going nature, and improves sight and complexion. Wind relaxes and dries the body, and makes the mind and body agile. Ether gives flexibility, porosity, and candidness. The title of chapter 42 is "rasa-vi$\acute{s}$eṣa-vij$\tilde{n}\bar{a}$nīya(A Discussion on the Types of Rasa(taste))". "Rasa" is an important concept in $\bar{A}$yurveda. Sometimes it is translated as 'one of the seven types of bodily tissue' and seen as chyle, and sometimes it is seen as the tastes that can be felt with the tongue such as spicy, sweet, sour, bitter, salty, and astringent(澁). Volume 1, chapter 42 of the "Caraka-saṃhit$\bar{a}$" is dedicated to the "types of taste", and in chapter 26, it theorizes the concept of 'taste'.

• 한국자연치유학회지
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• 제11권1호
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• pp.68-78
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• 2022

배경: 통합의학의 관점에서 새로운 요가치료의 발전 방향에 대한 연구가 필요하다. 목적: 체계적 문헌고찰을 통해, 요가치료 임상연구의 현황을 과학적 범주로 분석하고, 요가치료의 내용과 발전방향을 모색한다. 방법: 자료수집은 RISS, NDSL, DBpia, e-article, KISS 등 전자데이터베이스를 통해 2010년부터 2018년까지 출판된 KCI 등재후보 이상 국내 학술 논문 530편을 선정하였고, PRISMA 가이드라인을 참조하여 최종 28편을 추출하였다. 결과: 질적인 측면에서는 CEBM 근거수준의 3b에 머물렀고, 양적인 측면에서도 전체 임상연구의 실험군이 288명이라는 점에서 요가치료의 국내 임상연구는 부족한 실정이다. 요가치료의 내용은 80%가 아사나 동작에 중점으로 두는 운동치료인 것으로 나타났다. 결론: 요가치료에 있어서 통합의학적 관점의 8지요가 및 판차코샤 이론에 대한 이해와 실천이 필요하다는 것을 알려준다. 즉, 요가치료는 개인의 정신적, 신체적 체질을 바탕으로 한 전인치유 요가와 아유르베다를 기반으로 하는 명상치료와 운동치료가 통합된 심신통합치료 프로그램으로의 발전이 요구된다.