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Indian Herbs
Herbs  are plants grown for culinary, medicinal, or in some cases even spiritual value. The green, leafy part of the plant is typically used. General usage differs between culinary herbs and medicinal herbs. A medicinal herb may be a shrub or other woody plant, whereas a culinary herb is a non-woody plant. By contrast, spices are the seeds, berries, bark, root, fruit, or other parts of the plant, even leaves in some cases; although any of these, as well as any edible fruits or vegetables, may be considered "herbs" in medicinal or spiritual use. Culinary herbs are distinguished from vegetables in that they are used in small amounts and provide flavor (are spices) rather than substance to food.
Giloy Herb
1.Aloe Vera 2.Ashwagandha 3.Asparagus Racemosus 4.Azadirachta Indica 5.Bacopa Monniera 6.Basil Herb
7.Boswellia Serrata 8.Calamus 9.Cassia Angustifolia 10.Cassia Fistula 11.Cassia Tora 12.Centella Asiatica
13.Datura Stramonium 14.Hyocyamus Niger 15.Emblica Officinalis 16.Ephedra Vulgaris 17.Guggul 18.Gymnema Sylvestre
19.Hedychium 20.Henna 21.Liquorice 22.Moringa Oleifera 23.Mucuna Pruriens 24.Papaver Somniferum
25.Pudina 26.Psyllium Husk 27.Pterocarpus Marsupium 28.Punica Granatum 29.Quince 30.Rhubarb
31.Safed Musli 32.Sarsaparilla 33.Syzygium Cumini 34.Juglans Regia 35.Terminalia Arjuna 36.Terminalia Belerica
37.Terminalia Chebula 38.Tinospora Cordifolia 39.Tribulus Terrestris 40.Valeriana Wallichii 41.Vinca Rosea 42.Zingiber Officinalis
43.Drugs & Cosmetic Act, 1940
44.Good Manufacturing Practices of Ayurveda
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  • Ayurveda is the oldest surviving complete medical system in the world. Derived from its ancient Sanskrit roots - ‘ayus' (life) and ‘ved' (knowledge) – and offering a rich, comprehensive outlook to a healthy life, its origins go back nearly 5000 years. To when it was expounded and practiced by the same spiritual rishis, who laid the foundations of the Vedic civilisation in India, by organising the fundamentals of life into proper systems. 

    The main source of knowledge in this field therefore remain the Vedas, the divine books of knowledge they propounded, and more specifically the fourth of the series, namely Atharvaveda that dates back to around 1000 BC. Of the few other treatises on Ayurveda that have survived from around the same time, the most famous are Charaka Samhita and the Sushruta Samhita which concentrate on internal medicine and surgery respectively. The Astanga Hridayam is a more concise compilation of earlier texts that was created about a thousand years ago. These between them forming a greater part of the knowledge base on Ayurveda as it is practiced today. 

    The art of Ayurveda had spread around in the 6th century BC to Tibet, China, Mongolia, Korea and Sri Lanka, carried over by the Buddhist monks travelling to those lands. Although not much of it survives in original form, its effects can be seen in the various new age concepts that have originated from there. 

    No philosophy has had greater influence on Ayurveda than Sankhaya’s philosophy of creation and manifestation. Which professes that behind all creation there is a state of pure existence or awareness, which is beyond time and space, has no beginning or end, and no qualities. Within pure existence, there arises a desire to experience itself, which results in disequilibrium and causes the manifestation of the primordial physical energy. And the two unite to make the "dance of creation" come alive. 

    Imponderable, indescribable and extremely subtle, this primordial energy – which and all that flows from it existing only in pure existence – is the creative force of all action, a source of form that has qualities. Matter and energy are so closely related that when energy takes form, we tend to think of it in terms of matter only. And much modified, it ultimately leads to the manifestation of our familiar mental and physical worlds. 

    It also gives rise to cosmic consciousness, which is the universal order that prevades all life. Individual intelligence, as distinct from the everyday intellectual mind, is derived from and is part of this consciousness. It is the inner wisdom, the part of individuality that remains unswayed by the demands of daily life, or by Ahamkara, the sense of `I-ness’. 

    A Sanskrit word with no exact translation, Ahamkara, is a concept not quite understood by everyone as it is often misleadingly equated to `ego’. Embracing much more than just that, it is in essence that part of ‘me’ which knows which parts of the universal creation are ‘me’. Since ‘I’ am not separate from the universal consciousness, but ‘I’ has an identity that differentiates and defines the boundaries of `me’. All creations therefore have Ahamkara, not just human beings.

    There arises from Ahamkara a two-fold creation. The first is Satwa, the subjective world, which is able to perceive and manipulate matter. It comprises the subtle body (the mind), the capacity of the five sense organs to hear, feel, see, taste and smell, and for the five organs of action to speak, grasp, move, procreate and excrete. The mind and the subtle organs providing the bridge between the body, the Ahamkara and the inner wisdom, which three together is considered the essential nature of humans.

    The second is Tamas, the objective world of the five elements of sound, touch, vision, taste and smell – the five subtle elements that give rise to the dense elements of ether or space, air, fire, water and the earth – from which all matter of the physical world is derived. And it is Rajas, the force or the energy of movement, which brings together parts of these two worlds.

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